ࡱ> t99T9U9V9W9X9Y9Z9[9\9]9^9_9`9a9b9c9d9e9f9g9h9i9j9k9l9m9n9o9p9q9r9s9t9u9v9w9x9y9z9{9|9}9~99999999999999999999999999999999999999999999999999999999999999999999#` Hrbjbj\.\. 4Jr>D>Dij j j j 4 &6((((())))))))))$H7h9\*E )))))*((L6))))(()))))))(( Pbj )))b606) :) :) :) ))))))))**))))6))))&&&Dj &&&j 4" THE PRACTICAL WORKS OF RICHARD BAXTER with a preface, giving some account of the author, and of this edition of his practical works AN ESSAY ON HIS GENIUS, WORKS, AND TIMES; AND A PORTRAIT IN FOUR VOLUMES VOLUME 1 Soli Deo Gloria Publications .. for instruction in righteousness.. Soli Deo Gloria Publications P.O. Box 451, Morgan, PA 15064 (412) 221-1901/FAX 221-1902 www.SDGbooks.com The Practical Works of Richard Baxter in 4 Volumes was lithographed from the 1846 edition published in London by George Virtue. Volume 1 of The Practical Works of Richard Baxter ISBN 1-877611-13-1 The 4 volume set The Practical Works of Richard Baxter ISBN 1-877611-37-9 Second printing 2000 A PREFACE, SOME ACCOUNT OF THE AUTHOR, THIS EDITION OF HIS PRACTICAL WORKS. It is no vain boast, through a fondness of our own nation, but is generally owned by our protestant brethren beyond the seas, that there is no language in which there are more valuable treatises of practical divinity to be met with, than in ours. And perhaps upon the strictest search and comparison, as far as there is any occasion for a decisive judgment, it might be found that there are no writings of that kind among us that have more of a true Christian spirit, a greater mixture of judgment and affection, or a greater tendency to revive pure and undefiled religion; that have been more esteemed abroad, or more blessed at home, for the awakening the secure, instructing the ignorant, confirming the wavering, comforting the dejected, recovering the profane, or improving such as are truly serious; than the Practical Works of this author. Many of them have been often reprinted, and are as generally spread through the kingdom as any tracts whatever. Others of them have been printed but once, and are not so commonly known as they deserve. Others are small, and might in time be as good as lost, if not preserved by being joined with the rest of his works. This collection of them is designed for the benefit of the present age, and of posterity; to be a standing monument in our libraries of the unwearied endeavours of one to promote serious godliness in the land; who under a mean education made mighty improvements; who in a crazy body had a most active soul; and in a private sphere had a noble public spirit, that would have filled the most eminent station with advantage. It is also intended for the advantage of ministers and students in divinity, who will here have, at an easy rate, such a treasure of practical divinity as no other part of the Christian church can furnish with. And for a help to families, who will here find what may suit them, in all their different relations, capacities, and circumstances, and under that vast variety of providential dispensations in which they may need assistance. That great man, Bishop Wilkins, was used to say of Mr. Baxter, That if he had lived in the primitive times he had been one of the fathers of the church. What *hen more fit than a collection of his works, that posterity may be taught to do him justice ? It was a great attempt in a time of war; and the going through with it at such a time is a hopeful prognostic, that the God of peace hath blessed ends to serve by it; a subserviency to which cannot but be a matter of comfortable reflection. It is usual to prefix to collections of this sort, some historical account of the author. This were perhaps as little needful in the case of Mr. Baxter, as of any other that could be mentioned, because of the large account of himself that he left prepared for the press, which has been published since his death in folio; an abridgement of which was afterwards drawn up in octavo, that has been as generally read by persons of all sentiments and persuasions as most narratives of that kind. But that the want of it may not be charged as an unpardonable omission, and that such as have not consulted either of those narratives, may know what sort of person he was that was the author of those works, which after having been long extant separately, are here published together, the following brief account of him is thought fit to be added. He was a native of Shropshire, and came into the world, Nov. 12, 1615. His family was of some standing in that county, and had made some figure. John Baxter, Esq. in the time of Edward the Fourth, was thrice bailiff of Shrewsbury ; and owned a whole street in that town, which with other estates went with a daughter to Mr. Barker, of Hammond, grandfather to Colonel Mildmaye's lady. e ii A PREFACE, His nephew Roger married a co-heiress of Richard Leighton, of Leighton, Esq. by whom descended to him several hundreds per annum, of which he was deprived after long law-suits with the heir male. His son William was reduced to the quality of a freeholder, of 60 per annum, but was married to Elizabeth the daughter of Roger Biest, of Atcham Grange, a gentleman of 400 per annum. His son Richard married the daughter of Richard Forrester, of Sutton, of the family of Sir William Forrester, of Watling-street in Shropshire, who was secretary to Bishop Bonner. His son Richard married one of the Adeneys, who were wealthy clothiers in Worcestershire ; and he was the father of our Richard, whose fame spread itself throughout the kingdom. The estate of the family was clogged with debts, which among other inconveniences that attended it, proved a great hinderance in his education. The schoolmasters of his youth, who were such as those parts of the country then afforded, were neither eminent for their learning, nor the strictness of their morals. His greatest help in grammar learning was under Mr. John Owen, master of the free-school at Wroxeter, with whom he continued till he had been some time the captain of his school, and was advanced as far as his assistance would forward him. His friends not being able to support the charge of an academical life, his master Mr. Owen recommended him to Mr. Richard Wickstead, who was chaplain to the council at Ludlow, with whom he spent a year and half. The main advantage he had while he was with him, lay in the free use of his library, which was valuable : and this advantage he improved to his utmost. Afterwards, he went through a course of philosophy, with the assistance of the learned Mr. Francis Garbett, then minister of Wroxeter, who conducted his studies, and much encouraged him : and he was making a hopeful progress, when on a sudden he was diverted. Being about eighteen years of age, he was persuaded to make trial of a court life, as the most likely way to rise in the world. In order to it, he was sent up to Whitehall, to Sir Henry Herbert, master of the revels. He received him courteously, but could not prevail with him to stay : his inclinations were set quite another way; and Providence had other purposes to serve by him in the world. He returned down into the country, and followed his studies with indefatigable earnestness ; and soon made such improvements as amazed those that knew how slender his helps were, and how difficult it is for a man to beat out his way himself. Though he never led an academical life, (which he much desired,) yet by the divine blessing upon his rare dexterity and diligence, his sacred knowledge (as Dr. Bates expressed it in his funeral sermon) was in that degree of eminence, as few in the University ever arrive to. His early seriousness was remarkable. Dr. Bates tells us, that his father said with tears of joy to a friend, My son Richard I hope was sanctified from the womb; for when he was a little boy in coats, if he heard other children in play speak profane words, he would reprove them, to the wonder of them that heard him. As he grew up, lie listened to the instructions and example of his father, and abhorred those profane sports which were common on the Lord's days, in the places where he lived ; and while the rest were dancing, he was employed in religious exercises. He betimes loved his Bible, and was afraid of sinning. He loathed the company of scoffers; and loved religion the better for their reproaches. And yet corruption even in him had its sallies in childhood and youth, which he afterwards lamented with great concern and sorrow. But when he was fourteen years of age, upon his reading " Parsons of Resolution," as corrected by Bunny,* such impressions were made upon his spirit as never wore off to the day of his death. His bodily weakness kept him afterwards very solicitous about the state of his soul: he read all the practical treatises he could meet with, in order to his direction and satisfaction; and yet was long kept with the calls of approaching death as it were at one ear, and the questionings of a doubtful conscience at the other. The exercise of his spirit was very pressing for a great while; till at length it pleased God to quiet him, by giving him a probability of the safety of-his state, though he had not an undoubted certainty. He observes of himself, that though for the greatest part of his life afterwards, he had no such degree of doubtfulness as was any great trouble to him, or procured any sinking, disquieting fears, yet he could not say that he had such a certainty of his own sincerity in grace, as excluded all doubts and fears to the contrary. From the age of twenty-one, till near twenty-three, his weakness was so great, that he hardly thought it possible he should live above a year; yet being willing to do some good to ignorant and careless sinners before he died, he even then entered into the ministry, and was examined and ordained by the bishop of Worcester, who also gave him a licence to teach school at Dudley, where Mr. Richard Foley, of Stourbridge, had a little before erected a free-school, which he committed to his care. He owns that when he received orders, he never had read over the Book of Ordination, nor half the Book of Homilies, nor considered the Book of Common Prayer with any exactness, nor weighed sbury, (where were present Mr. Cradock, Mr. Richard Symonds, aod Mr. Fawler, who was afterwards cast out at St. Bride's, in 1662,) Mr. Symonds t"k occasion to speak of some pious women, who were in great doubt as to the sincerity of their conversion, because they kuew not the time and means and manner of it; and thereupon desired any that were willing to open the case as to themselves, to satisfy such persons. Among these, there were two others, viz. Mr. Fawler, and Mr. Michael Old, who gave the same account as Mr. Baxter did : viz. that after many convictions and a love to piety, the first lively motion that awakened their souls to a serious resolved care of their salvation, was the reading of this book of Bunny's "Of Kesolution." GIVING SOME ACCOUNT OF THE AUTHOR, &c. iii sufficiently some controverted points in the Thirty-nine Articles : and yet having read Downham, and Sprint, and Burgess, he concluded they had the better of the nonconformists, with whom he then had no acquaintance; and being told that they were men of little learning, he concluded they were in the wrong; and having no scruples he freely subscribed as usually. But when after his settlement at Dudley, he came to read Ames's " Fresh Suit against Ceremonies," and other books on that side, he repented his rashness in subscribing so hastily, and grew dissatisfied as to some parts of conformity. He continued there preaching to a numerous auditory with good success for about three quarters of a year, and then removed to Bridgnorth, in Shropshire, where he became assistant to Mr. William Madstard. This removal was the more agreeable to him, because the place being privileged from all episcopal jurisdiction, except the triennial visitation of the archbishop, he was the less in danger of being put upon any part of conformity that he then scrupled. He never baptized with the sign of the cross, nor wore the surplice, (being not satisfied as to either,) and yet came into no trouble. At his first coming hither he was an instrument of the conversion of several to God and a holy life; but was not afterwards so successful here as in other places. Soon after his settlement here, the et caetera oath put him upon a more close inspection into the English frame of church government, which he thought he had need to be well satisfied in, before he swore he would never consent to an alteration. He read Bucer de Gubernatione Ecclesise, Didoclavii Altare Damascenum, Parker de Politeia Ecclesiastica, and Baynes's Diocesan's Trial; and though upon the whole he saw no reason to believe all kind of episcopacy unlawful, he yet was far from so approving the English episcopacy, as to think it lawful to swear he would never consent to have it altered. And he observed upon this occasion, that that oath which was designed unalterably to subject the nation to diocesans, did but set many the more against them; and that instead of ruining the nonconformists, which was intended, it proved a great advantage to them, and inclined many to fall in with them. The broils in Scotland quickly followed, that were occasioned by the imposing the Common Prayer Book, and English ceremonies. There were great tumults there, and the design was to subdue that nation by force: and at the same time there were great dissatisfactions in England upon the account of ship money, and other impositions that were reckoned illegal. The Scots entering into England, there was a form of prayer to be used against them in all churches, printed by the bishops, though there was no command of the king for it. Mr. Baxter would not use it, at which some were disturbed. The long parliament upon its being opened, fell directly upon a reformation of church and state. Among other things that were determined, a committee was soon appointed to hear petitions and complaints against such as were scandalous among the clergy. Amongst other complainers the town of Kidderminster, in Worcestershire, had drawn up a petition against their vicar and his two curates as insufficient. The vicar was rather for compounding the business, than suffering the petition to be presented. The living was worth near 200 per annum, out of which he offered to allow 60 per annum to a sufficient preacher, to be chosen by fourteen trustees. They hereupon unexpectedly invited Mr. Baxter to give them a sermon ; and upon hearing him, unanimously chose him to be their minister. He accepted their invitation, and settled among them, making this observation, That among all his changes he never went to any place he had before desired, designed, or thought of; but only to those places he never thought of till the sudden invitation did surprise him. He spent two years at Kidderminster before the civil war broke out, and above fourteen years after, and yet never touched the vicarage house, though authorized by an order of parliament; but the old vicar lived there without molestation. He found the place like a piece of dry and barren earth; ignorance and profaneness as natives of the soil were rife among them : but by the blessing of Heaven upon his labour and cultivating, the face of paradise appeared there in all the fruits of righteousness. At first rage and malice created him much opposition; but it was soon over, and a special divine blessing gave his unwearied pains among that people an unexpected success. On a day when they had in that town a yearly show, in which they walked about the streets with the painted forms of giants, he was one part of the game of the rabble. Having preached the doctrine of original sin, many railed at him, and represented him as saying that God hated and loathed infants. Thereupon he next Lord's day returned to the same doctrine again; and told them that if their children had no original sin, they had no need of Christ, or of baptism, or of renewing by the Holy Ghost. And after that, they were ashamed and silent. Another time one of the drunken beggars of the town reported, that Mr. Baxter was under a tree with a woman of ill fame. He got some that spread this report bound to their good behaviour; and then he that raised it confessed in court, that he saw Mr. Baxter in a rainy day stand on horseback under an oak in a thick hedge, and the woman mentioned standing for shelter on the other side the hedge, under the same tree, though he believed they saw not one another. They all asked Mr. Baxter forgiveness ; and were released. At another time, when the parliament's order came down for demolishing all images of the Persons of the Trinity, the Virgin Mary, &c. in churches, or crosses in church-yards, the churchwarden of the town being about to take down a crucifix upon the cross in the church-yard, the drunken crew took the alarum, and ran with weapons to defend the crucifix. It being reported Mr. Baxter was the actor, they sought for him, and might probably enough have murdered him, had he come in their way. But as Providence ordered it he had taken a walk out of town; and in his return when the hurly-buriy was over, he was surprised to hear some of iv A PREFACE, them curse him at their doors ; and quickly understood how fairly he had escaped. The next Lord's day he told them publicly, that seeing they so requited him, as to seek his blood, he was willing to leave them, and save them from that guilt. Whereupon they appeared amazed and ashamed, and took on terribly, and after all were loth to part with him. But notwithstanding such opposition, his unwearied labours in this town had amazing success. He preached twice every Lord's day before the civil war; afterwards once; and once every Thursday, besides occasional sermons in the lectures at Worcester, Shrewsbury, Dudley, SheffnaH, &c. On the Thursday evenings such as were so disposed met at his house, one or them repeated the sermon, and afterwards they propounded to Mr. Baxter any doubts they had about it, or any other case of conscience, which he resolved. On Mondays and Tuesdays in the afternoon, in every week, he and his assistant took fourteen families between them for private catechising and conference, spending about an hour with a family. Every first Wednesday in the month he had a meeting for parish discipline. Every first Thursday in the month there was a meeting of the neighbouring ministers for discipline, and amicable disputation about matters theological: and every Thursday in the month besides, he had several ministers at his house, after the lecture was over, with whom the afternoon was spent in profitable conversation, till the neighbours came in to repetition and conference. He had an attentive, diligent auditory, that was very numerous. On the Lord's day there was no disorder to be seen in the town, but you might hear a hundred families singing psalms, and repeating sermons, as you passed along the streets. When he first came, there might be a family in a street that worshipped God, and called on his name ; and when he came away there was not above a family on the side of a street that did not do it. Nay, in the most unlikely families, even inns and alehouses, usually some in each, house seemed to be religious. He had six hundred communicants; and there were not above twelve of them, of whose sincerity in religion he had not hopes. There were few families in the whole town that refused to submit to his private catechising and personal conference; and few went away without some tears, or seemingly serious promises of a godly life. The greatest enemies of serious religion in that town were carried off by the war. When that was over he had the favour of the government there. He had a great interest in the affections of the inhabitants, for which his practising physic among them gratis, gave him a great advantage ; and he had much assistance in his work, from the zeal and diligence of those among them that were pious. Many were won upon by their exemplary conversation. Their unity and concord were remarkable. All were of one mind, and mouth, and way. The private meetings that were kept up amongst them, (which were under his oversight and guidance,) were also very helpful to promote serious religion. His stated income was not above 90 per annum, besides which he some years had 60 or 80 a year of the booksellers for his books, which being given away amongst the people, (except so much as was necessary for his comfortable subsistence,) made them the readier to listen to him. He took several of their children that had capacities from school, and sent them to the University, where he maintained them by his own and others' contributions, some of which afterwards proved useful ministers. One of his main difficulties when he fixed in this town, was how to set up any thing of a true ecclesiastical discipline, without being satisfied with the shadow instead of the reality of it on one hand, or unchurching the parish church on the other. Upon mature consideration, he determined to take the parish for the church, if they were willing to own their church membership, and acknowledge him for their pastor. He desired all that were willing, to give in their names, or some other way to signify their consent; and the rest he desired to be silent. This kept many quiet that were not church members, because they knew they might come in if they would. He baptized all their children, (if desired,) upon their giving an account of their faith. If the father were a scandalous sinner, he made him openly confess his sin with seeming penitence, before he would baptize his child. If he refused it, he forbore till the mother came to present it; rarely, if ever, finding both father and mother so destitute of knowledge and faith, as, in a church sense, to be utterly incapable. Sir Ralph Clare, a noted cavalier, discovered the greatest dissatisfaction of any in the parish, with his method of proceeding. He would not communicate unless he would administer the sacrament to him kneeling, and upon a distinct day, and not with those that received it sitting. Mr. Baxter having openly told the parishioners, that if they scrupled sitting at the Lord's table, they should have the liberty of their own gesture, sent word to Sir Ralph, that if he could not upon reasoning be otherwise satisfied, he would give it him kneeling; but tftat as for doing it at a distinct stated time from the rest, it would make such a breach or schism as he could have no hand in. However, the generality acquiesced; and church discipline was kept up, though not without some difficulty. A young fellow given to excessive drinking, offering himself to communion, was told that he could not be admitted, without a humble, penitent confession, and promise of amendment. He thereupon confessed his sin, and promised to amend, but soon relapsed. He was oft admonished, and as often renewed the profession of his concern, and promises of amendment. But still persisting, Mr. Baxter warned him publicly, and prayed earnestly for him several days successively in the church, but he was not reclaimed. At last he declared him utterly unfit for church communion, and required all to avoid unnecessary conversation with him. Afterwards he grew extravagantly mad, would freely curse Mr. Baxter to his face; and once as he was going into the church laid violent hands on him, with a design to have murdered him. He continued GIVING SOME ACCOUNT OF THE AUTHOR, &c. v raging about a year, and then died of a fever, in great horror of conscience. Three or four more also were cast out; one for slandering, and the rest for drunkenness; and they were enraged and much the worse after it, and so were loud warnings to others. In short, so much of the presence of God did Mr. Baxter find accompanying him in his work, and so affectionate was his regard to the loving people of that place, that he would not willingly have changed his relation to them for any preferment in the kingdom, nor could he without force have been separated from them. When the civil war broke out, he was dubious how to steer. He took the protestation which the parliament required, to defend the king's person, honour, and authority, the power and privileges of parliaments, the liberties of the subject, and the protestant religion, against the common enemy. And he joined with the magistrates of Kidderminster, in offering the same protestation to the people. A little after, the king's Declarations were read there in the market-place, and the commission of array was set on foot; upon which the rabble grew so riotous and furious, that he was advised to withdraw awhile from home. He retired to Worcester, and so to Gloucester, where he first met with the anabaptists ; and after a month's absence he returned home, lest his absence should be interpreted either as the effect of fear on the account of some guilt, or as signifying his being against the king. At his return he found the drunken rabble very boisterous; and their common cry was this, We shall take an order with the puritans ere long. He did not think himself in safety if he stayed at home, and so he withdrew again. He preached at Alcester, on that Lord's day that was the day of Edge-hill fight; and was informed while he was preaching, by the noise of the cannon, that the armies were engaged. And the next day he went into the field of battle. The soldiers on one side or the other still passing to and fro, and being ready to make a prey of whatsoever came before them, he determined to go to Coventry, and stay there till one side or other had got the victory, and the war was ended, which it was then thought would be in a very little time. The committee and governor of that city desired him to stay with them and lodge in the governor's house, and preach to the soldiers; which offer he readily accepted. He continued there a year, preaching once a week to the soldiers, and once on the Lord's day to the people, having nothing but his diet for his pains. Here he had the society of about thirty worthy ministers, who fled to the same place for safety, and among the rest, of Mr. Vines and Mr. Anthony Burgess. When his year expired, he found the war so far from being ended, that it had dispersed itself into almost all the land. He determined therefore to continue there another year; and in that time preached over all the controversies against the anabaptists, and against the separatists, and so kept the garrison sound. After the fight at Naseby, (not far from Coventry,) he went into the army to visit some of his old intimate friends. He stayed there a night, and got such intelligence as to their state as amazed him. He found plotting heads were designing to subvert both church and state. The sectaries were like to carry all before them, and were resolved to take down not only bishops, liturgies, and ceremonies, but all that did withstand them. This made him lament that the ministers had left the army, as they generally did, after Edge-hill fight. It made him also repent his refusing of Cromwell's invitation to be the pastor of his troop, when he first raised it; by which means he would have had an opportunity of dealing freely with those that afterwards headed much of the army, and were the forwardest in all the public changes. But he was told that it was not even yet too late to do service, if he would come into the army; and was invited by Colonel Whalley to be chaplain to his regiment. He returned to Coventry, and consulted the ministers that were there, and with their advice, (in order to do what in him lay to prevent the mischief that was threatened by the prevailing temper of the army,) he accepted the invitation. When he came thither, Cromwell welcomed him but coldly. He set himself from day to day to discourse the officers and soldiers out of their mistakes, both religious and political. He found a few fiery, self-conceited men among them made all the noise and bustle, and carried about the rest as they pleased. Some of these became the laughing-stock of the soldiers before he left them. He marched with the army westward, and was at the taking of Bridgwater, and the siege of Bristol, and Sherborne Castle, and Exeter. He was also with Colonel Whalley before Banbury Castle, and at the siege of Worcester. He had full employment in opposing the sectaries in all places: and particularly he had at one place a dispute with them of a whole day's continuance. And by what success he met with, he found reason to apprehend, that if there had but been a competent number of ministers, each doing their part, the whole plot of the furious party might have been broken, and king, parliament, and religion preserved. But he was separated from the army by great weakness, occasioned by the loss of a gallon of blood at the nose ; upon which, retiring to Sir Thomas Rouse's, he was taken up with daily medicines to prevent a dropsy, and was in continual expectation of death. He did what he could to keep his people at Kidderminster free from a concern in the public changes. He kept them from taking the Covenant, as fearing it might be a snare to their consciences: nay, he prevented its being much taken in all that county. When the Engagement came out, he spake and preached against it, and dissuaded men from taking it. He had a whole day's disputation with Mr. Tombs, in his church at Bewdley, upon infant baptism; and thereby kept his people free from the spreading notions of those times. When the army was going against King Charles II. and the Scots, he wrote letters to several of the soldiers to tell them of their sin, and desired them at last to begin to know themselves. And instead of praying for their success in public, he freely inveighed against the vi A PREFACE, forcing men to run to God upon such errands of blood and ruin; especially where brethren were concerned. He often and various ways declared against Cromwell's usurpation, when he had got the ascendant: he preached once before him after he was Protector, by means of the Lord Broghill and the Earl of Warwick : his text was 1 Cor. i. 10. The design of his sermon was to show how mischievous it was for politicians to maintain divisions in the church for their own ends. A little while after the Protector sent for him, and made a speech to him of an hour's length, about the providence of God in changing the government, and favouring that change by such great things done at home and abroad. Mr. Baxter freely told him, that the honest people of the land took their ancient monarchy to be a blessing; and desired to know how they had forfeited that blessing, and to whom the forfeiture was made. He with some passion replied, that there was no forfeiture, but God had changed it as it pleased him. In the controversy about church government, which was then so hotly agitated, Mr. Baxter was all along against extremes. He neither fell in with the Erastian, nor episcopal, nor presbyterian, nor independent party entirely; but thought all of them had so much truth in common among them, as would have made these kingdoms happy, had it been unanimously and soberly reduced to practice, by prudent and charitable men. At the desire of the neighbouring ministers he drew up an agreement for church order and concord, containing only so much church order and discipline, as he apprehended the episcopal, presbyterian, and independent were agreed in, as belonging to the pastors of" each particular church ; which he afterwards published in a book called " Christian Concord :" and the ministers of those parts associated upon that bottom; not disputing with each other in order to an agreement in their opinions, but agreeing in the practice of what was owned by all. Upon Oliver's becoming Protector, the extent of the toleration was the subject of many debates. The committee of parliament proposed that it should be extended to all that held the fundamentals of religion : hereupon it was queried which were the fundamentals of religion ? and it was agreed that the members of the committee, who were fourteen in number, should each of them nominate a divine; and that they meeting together, should draw up a list of the fundamentals, to be as a test to the toleration. Mr. Baxter was upon this occasion nominated for one, (in the room of Archbishop Usher, who refused,) by the Lord Broghill, and took a journey accordingly to London. There he met Mr. Marshal, Mr. Reyner, Dr. Cheynel, Dr. Goodwin, Dr. Owen, Mr. Nye, Mr. Sydr. Sympson, Mr. Vines, Mr. Man-ton, and Mr. Jacomb, who were also nominated. Mr. Baxter was for offering to the parliament the creed, the Lord's prayer, and ten commandments, as the fundamentals of Christianity : but the rest were not for so large a bottom, but were for having a greater number of fundamentals. If he did no other service among them, he at least prevented the running many things so high as might otherwise have been expected. Truth and peace were the things he earnestly pursued all his days. He by writing treated with Dr. Brownrigg, bishop of Exeter, about concord with the diocesan party in this nation : and made also some proposals to Dr. Hammond to this purpose, a little before the Restoration of King Charles. By means of Mr. Lamb and Mr. Allen, two anabaptist ministers, whom he prevailed with to quit the way of separation, he dealt with the rest of the anabaptists, about communion with other churches. He treated with Mr. Nye about an agreement with the independents, in a moderate scheme; and he was often engaged in disputes with the papists also. And indeed it is amazing how one of so much weakness, who was constantly followed with divers bodily infirmities, should be capable of so much service. He came to London just before the deposition of Richard Cromwell. He preached before the parliament the day before they voted for King Charles's return. He preached also before the lord mayor and aldermen of the city at St. Paul's, on the day of thanksgiving for Monk's success. And when the king was actually restored, he became one of his chaplains in ordinary, in conjunction with some others of his brethren of the same sentiments with him. He preached once before him in that capacity; and often waited on him with the rest of the ministers, in order to obtain by his means some terms of peace and union with the bishops and their adherents, who were many of them inclined to run things to extremity. He assisted at the Savoy conference as one of the commissioners, and then drew up a " Reformed Liturgy;" which some persons not very likely to be prejudiced in his favour, have thought to be the best of the kind they ever saw. He has under this head fallen under the censure of our late English historian, who, vol. iii. p. 235, makes this reflection : " He drew up an absolute form of his own, and styled it the ' Reformed Liturgy;' as if he had the modesty to think that the old Liturgy, compiled by a number of very learned confessors and martyrs, must now give place to a new form composed by a single man, and he by education much inferior to many of his brethren." But had this gentleman been so just as to have read the reasons which Mr. Baxter gave,* for his doing that which he represents as so assuming, he would have seen little occasion for his reflection. For the design of this Liturgy was not to jostle out the old one, where persons where satisfied with it, but to relieve those that durst not use the old one as it was, by helping them to forms taken out of the word of God. Or suppose we, that the old Liturgy had in the esteem of many fallen short of this new one ; others are at a loss to discover why this should appear so preposterous, unless it be unaccountable for persons to prefer a Liturgy entirely Scriptural, to one that is made up of human phrases, and some of them justly enough exceptionable. It must be owned that the old Liturgy was framed by sundry confessors and martyrs, and upon that account it deserves * See his large Life, Part I. p. 306. GIVING SOME ACCOUNT OF THE AUTHOR, &c. vii respect: and it was a great step in their day, for them to cast so many corruptions out of the public service as they did, at that time, when this Liturgy was drawn out of the several forms that were in use in this kingdom before. But it was but a pursuit of their design, to render the public service yet more ScripturalT and had they risen from the dead, there is good reason to believe they would generally have approved of it; and been so far from looking upon it as detracting from them, that they would have applauded it as a good superstructure upon their foundations. Suppose then he that drew up this'' Reformed Liturgy," was by education much inferior to many of his brethren ; it neither follows from thence that he must really be so much inferior to them in useful knowledge and valuable abilities, as this author would seem to intimate; nor can it justly be thence argued that his performance was contemptible; nor that there was any want of modesty neither, when his brethren put him upon the undertaking. And besides, they approving it when they perused it, and joining in the presenting it, made it their own; as sufficiently appears from the preface prefixed; and some of them had academical education, and great applause in the world too, and yet thought not Mr. Baxter at all their inferior. He was also one of the three that managed the dispute at the end of the conference at the Savoy, and freely charged some things in the Liturgy as sinful, and contrary to the word of God. As, that ministers are obliged in baptism to use the transient image of the cross; that none be admitted to communion in the Lord's supper that dare not receive it kneeling, &c. The forementioned author speaking of this in his history, says, " That it seems very strange that he and his brethren should undertake to mention eight unlawful things in the Liturgy, when they could not affirm any one of those things to be in itself unlawful; but argued altogether upon the unlawful imposition of them, which they might as well have done by the same argument in eight hundred of other indifferent and most innocent matters." But if this gentleman had considered, that the unwarrantableness of keeping up such impositions in the church was the thing which Mr. Baxter and his brethren undertook to prove, in opposition to those who were zealous for retaining them, and how little in that case depends upon the simple unlawfulness of the things imposed, (abstracting from all circumstances in a metaphysical sense,) the strangeness of their proceeding would have disappeared. For though the same argument would have done in eight hundred indifferent things, (had there been so many so imposed,) yet it does not follow but that it would be good and valid in those eight things mentioned, in which they thought they should be bound up by the ecclesiastical constitution, (if they really must have been so confined,) while they could not discover their compliance to be lawful. The same author also falls in with Bishop Morley, in representing Mr. Baxter as very perverse and disingenuous, by persisting in his denial of a certain proposition, after it had been turned and altered several ways. But had he thought fit to have considered what is suggested upon that head in the abridgement of his Life, which he had so often consulted, and quoted upon other occasions, he would have seen the aspersion wiped off, which he so freely repeats : and whether in so doing he lias meted with the measure he would have used towards himself, upon occasion, is left to his second thoughts. When the king's Declaration came out, Mr. Baxter was offered the bishopric of Hereford, and some of his brethren some other preferments in the church; but he refused acceptance, because of the uncertainty of the continuance of the terms of that Declaration, and so did several others : and Mr. Calamy and he were, by a majority of three voices, chosen by the city clergy to be their clerks in the convocation ; but were by the bishop of London excused from sitting there. A continuance at Kidderminster was what he had most desired of any thing ; and he did all that he was able in order to it; but Providence forced him another way. While he was away from the town of Kidderminster, in great weakness, more likely to die than live, after his great loss of blood, the people renewed their articles against Mr. Danse, the old vicar, and his curate ; and the committee sequestered the place, and left the profits in the hands of divers inhabitants to pay a preacher till it was disposed of. Mr. Baxter, though pressed, would not accept the vicarage, but continued to officiate among them as their minister. He would have taken no more out of the profits of the living than the 60 per annum which the vicar had before bound himself to pay him, but they made it 90. At length the people fearing some one should get a grant of the sequestration from the committee, went privately and got an order to settle Mr. Baxter in it; but never showed it him, till King Charles came out of Scotland towards Worcester, when they desired him to take and keep it, and save them harmless by it, if they were called to repay what they had received and disbursed. After this, the tithes were gathered in his name by some of his neighbours : but he gave them orders, that if any refused to pay that were poor, it should be forgiven them ; but if they were able, what was due should be sought for with the help of the magistrates with damage ; and that both his part and his damages should be given to the poor. When this was known, none that were able would do the poor so great a kindness as to refuse payment. Upon King Charles's restoration the old vicar was restored. He had before lived unmolested in the vicarage house, and had 40 per annum duly paid him. Mr. Baxter would now very willingly have been his curate. Being often with my Lord Chancellor, he begged his favour about a settlement there, which he signified to him he preferred to a bishopric. Sir Ralph Clare was the great obstacle. He once told Mr. Baxter, in Bishop Morley's chamber, that of eighteen hundred communicants in the town, he had not above six hundred for him. To clear which he sent to Kidderminster, and in a day's time his viii A PREFACE, friends there got the hands of sixteen hundred of those eighteen hundred for him ; which subscription being shown, made both the Bishop and Sir Ralph the more against his return thither. My Lord Chancellor wrote to Sir Ralph, but without effect. Mr. Baxter going down thither to make terms with the vicar he would not suffer him to preach above twice or thrice. He could not be accepted, though he would have preached for nothing. It would not be allowed him so much as to administer the sacrament to the people and preach a farewell sermon to them. Bishop Morley denied him the liberty of preaching in his diocess.' He told him that he would take care the people should be no losers. And for awhile he sent the most acceptable preachers among them ; and once took the pains to preach to them himself, but it was in a way of invective against Mr. Baxter and the presbyterians. Dr. AVarmestry did the same once and again, but with little success. When Bishop Morley forbad him preaching in his diocess, he asked him leave but to preach in some small village among the ignorant, where there was no maintenance for a minister : and he told him, that they were better to have none than him. Mr. Baldwin the minister was present. There being no further capacity of service in those parts, Mr. Baxter for some time preached up and down occasionally in the city, and at length was fixed a lecturer with Dr. Bates at St. Dunstan's in Fleet Street; and obtained Bishop Sheldon's licence, upon his subscribing a promise, not to preach against the doctrine of the church, or the ceremonies, in his diocess, as long as he used his licence. Here he had a crowded auditory; and the crowd unhappily drove him from his place of preaching. One day in the midst of sermon a little lime dust fell down in the belfry, which made people think the steeple and church were falling. All were presently in a confused haste to get away, and the noise of the feet in the galleries sounded like the fall of the stones. Some cast themselves from the galleries, because they could not get down-stairs; and the terror was universal: all made such haste to get out that they hindered one another. Mr. Baxter, when the hurry was a little over, with great presence of mind reassumed his discourse, with this remarkable passage, to compose the spirits of the people. " We are " (said he) " in the service of God, to prepare ourselves, that we may be fearless at the great noise of the dissolving world, when the heavens shall pass away, and the elements melt in fervent heat; the earth also and the works therein shall be burned up," &c. And when he had gone on a little while, a bench near the communion table breaking under the weight of those that stood upon it, renewed the fear and hurry, and made it rather worse than before. He was forced to preach the rest of his quarter at St. Bride's church, while St. Dunstan's was repairing. He preached also once every Lord's day at Black-friars, gratis; and a week-day lecture in Milk Street. During this short interval of public liberty, those ministers that were not for episcopacy, Liturgy, and ceremonies, were represented as seditious, and loaded with calumnies and reproaches. Many of them were imprisoned, together with some sober gentlemen, in several counties, under pretence of their plotting against the government. Particularly a plot was hatched in Worcestershire. A packet was pretended to be found under a hedge, left there by a Scotch pedlar. In it there were letters from several ministers ; and among the rest, one from Mr. Baxter; intimating, that he had provided a considerable body of men well armed, which should be ready against the time appointed. And indeed where men were taken up and imprisoned in distant counties, it was said to be for Baxter's plot. The noise of these plots in so many counties, paved the way for the Act of Uniformity, which gave all the ministers who could not conform no longer time than till Bartholomew day, 1662, when they were all cast out. Mr. Baxter preached his last sermon in public on the 25th of May before, at Black-friars. The reason of his forbearing preaching so soon, was partly because the lawyers did interpret a doubtful clause in the Act of Uniformity, as putting an end to the liberty of lecturers at that time; and partly because he would let all the ministers in the nation understand in time what his intentions were, lest any might be influenced to a compliance, upon a supposition that he intended to conform. After this, if the ejected ministers did but meet to pray together it was a seditious conventicle. Dr. Bates and Mr. Baxter were desired to pray at a friend's house, for his wife that was sick of a fever, and had they been there they had been apprehended by a warrant from two justices. Finding therefore his public service at an end, he retired to Acton, in Middlesex ; where he went every Lord's day to the public church, and spent the rest of the day with his family, and a few poor neighbours that came in to him. In the time of the plague, in 1665, he went to Mr. Hampden's, in Buckinghamshire; and returned back again to Acton when it was over. He stayed there as long as the Act against Conventicles was in force, and when it was expired, he had so many came to hear him, that he wanted room. Hereupon he by a warrant of two justices, was committed to New-Prison gaol for six months. But he got a Habeas Corpus, and was released ; and removed to Totteridge, near Barnet. While he was there, Duke Lauderdale going into Scotland, signified to him a purpose there was of taking off the oath of canonical obedience, and all impositions of conformity, save only that it should be necessary to sit in presbyteries and synods with the bishops and moderators; and that he had the king's consent to offer him what place in Scotland he would choose, either a church, or a college, or a bishopric. But he excused himself from his weakness and indisposition, and the circumstances of his family. After the Indulgence, in 1672, he returned to his preaching in the city. He was one of the Tuesday lecturers at Pinner's Hall; and had a Friday lecture at Fetter Lane; but on Lord's days he only preached occasionally. He afterwards preached in St. James's Market-house, where on July 5, 1674, they had a marvellous deliverance. For a main beam, that had before been considerably weakened by GIVING SOME ACCOUNT OF THE AUTHOR, &c. ix the weight of the people, gave such cracks, that three several times they ran out of the room, concluding it was falling. The next day taking up the boards they found that two rends in the beam were so great, that it was a wonder of Providence that the floor had not fallen, and the roof with it, to the destruction of multitudes. He was afterwards apprehended as he was preaching his Thursday lecture at Mr. Turner's; but soon released, because the warrant was not signed by a city justice, as it should have been, when he was apprehended for preaching in the city. In 1676, by the assistance of his friends, he built a new meeting-house in Oxenden Street, and when he had preached there but once, a resolution was taken to surprise him the next time, and to send him for six months to gaol upon the Oxford Act. But he being out of town, Mr. Seddon, a Derbyshire minister, preaching for him, was sent to the Gate-house in his room, though the warrant did not suit him; and he was forced to continue there three months, till he had a Habeas Corpus. He afterwards built another meeting-house in St. Martin's parish, but was forcibly kept out of it by constables and officers: and thereupon Mr. Wadsworth, in Southwark, dying, he upon the invitation of his people preached to them many months in peace. And when Dr. Lloyd succeeded Dr. Lamplugh, in St. Martin's parish, he offered him his chapel, in Oxenden Street, for public worship, and accepted it.* Anno 1682. He was suddenly surprised in his house, by an informer with constables and officers, who served upon him a warrant, to seize on his person for coming within five miles of a corporation; and five more warrants in distraint for 195 for five sermons. He was going with them to a justice, though extremely bad as to his health, till meeting Dr. Cox, he forced him back to his bed, and went and took his oath before five justices that he could not go to prison without danger of death. The king being consulted, consented that his imprisonment should for that time be forborne. But they executed the warrants on the books and goods in the house, though he made it appear they were none of his; and they sold the bed he lay upon. Some friends paid down the money they were appraised at, and he repayed them. Being afterwards in danger of new seizures, he was forced to retire to private lodgings. Anno 1684. He was again seized upon and carried to the sessions, when he was scarce able to stand, and bound in a bond of 400, to his good behaviour; and was told that this proceeding was only to secure the government against suspected persons. He was some time after carried again to the sessions-house in great pain, and forced to continue bound. He refused to stand bound, not knowing what they might interpret a breach of the peace. But his sureties would be bound, lest he should die in a gaol. He was carried thither a third time, and still bound; though for the most part he kept his bed. Though he was thus treated all King Charles's reign, he yet prayed as heartily for him as any man; and he was often consulted about terms and measures for a union between the conformists and nonconformists, as to which he was ever free to give his sentiments. He was not for comprehension without indulgence; nor for a bare indulgence without the enlargement of the Act of Uniformity to a greater comprehension ; but for the conjunction of both. He declared this when he was consulted by a person of honour, anno 1663. In the year 1668, Dr. Bates and he waited on the Lord Keeper Bridgman by desire, in order to a treaty about a comprehension and toleration, and were afterwards met by Dr. Wilkins and Mr. Burton, with whom they conferred. The thing they most differed about was re-ordination. At length by conference with Sir Matthew Hale, that point was thus adjusted, that there should be an admission into the ministry of the church of England, of such as had been before ordained according to this form of words : " Take thou legal authority to preach the word of God, and administer the holy sacraments in any congregation of England, where thou shalt be lawfully appointed thereunto." It was agreed the ceremonies should be left indifferent, and the Liturgy altered ; and that there should be an indulgence of such as could not be comprehended. And a bill was drawn up by Judge Hale, to be presented to the parliament; but the high-church party made such an interest, that it was carried by a vote that no man should bring in a bill of this nature. He afterwards in the year 1673, upon the desire of the Earl of Orrery, drew up terms of union between the conformists and the * The gentleman that compiled the third volume of the " Complete History of England," quoting that part of the Abridgement of Mr. Baxter's Life, where this is mentioned, declares, p. 312, that "that part of the relation as to the offer of a chapel, is known to be false." This appearing a direct contradiction to Mr. Baxter's relation of a matter of fact, in which himself was immediately concerned, troubled many; the rather because it seemed to strike at the credit of his whole history. Mr. Baxter had not only asserted in the History of his Life, p. 179, that he was encouraged by Dr. Tillotson to make the offer of the chapel, and that it was accepted to his great satisfaction ; but he had mentioned it in several of his works that were published in his life-time; and particularly in his Breviate of the Life of his Wife, he, p. 57, says, that Dr. Lloyd and the parishioners accepted of it for their public worship, and that he and his wife asked them no more rent, than they were to pay for the ground; and the room over for a vestry, at 5, asking no advantage for all the money laid out on the building. Which was never known to be contradicted, till this history was published. Application therefore was made to the compiler of that third volume, in a respectful way, and he was requested to signify upon what grounds this was charged as a falsity. Hereupon he, like a gentleman, a Christian and a divine, frankly offered to consult my Lord Bishop of wnicn Mr. Secretary Coventry caused to be beat under the windows, made an oner ot letting it to the parish 01 ot. Marti: for a tabernacle, at the rent of 40 a year; and that his Lordship hearing it, said he liked it well; and that thereupon Mr. Baxter came to him himself, and upon his proposing the same thins; to him, he acquainted the vestry, and they toot it upon those terms. This account is here published for the clearing of that matter, with due thanks to his Lordship for his frankness, and to the gentleman that consulted him, for his most obliging readiness to do justice to truth. x A PREFACE, nonconformists, in order to their joint vigorous opposing popery. And the next year there was also an agreement upon like terms, between Dr. Stillingfleet and Dr. Tillotson, and Dr. Manton, Dr. Bates, Mr. Pool, and Mr. Baxter, and an act was proposed to be brought in the next session of parliament, in pursuance of the treaty; but Dr. Tillotson wrote word to Mr. Baxter, that as circumstances stood, such an act could not pass in either house, without the concurrence of a considerable part of the bishops, and his Majesty's countenance, which at that time he saw little reason to expect. In the reign of King James II. Mr. Baxter was committed to the King's Bench prison by warrant from the Lord Chief Justice Jetferies, for his " Paraphrase on the New Testament," which was called a scandalous and seditious book against the government. On May 30, 1685, he was brought to his trial. The passages mentioned in the information, were his paraphrase on Matt. v. 19 ; Mark ix. 39 ; xi. 31; xii. 38-^40 ; Luke x. 2 ; John xi. 57 ; Acts xv. 2 : and a certain noted clergyman put into the hands of his enemies some accusations out of his paraphrase on Rom. xiii. &c. as against the king, to touch his life; but no use was made of them, jefferies interrupted his council in pleading for him, and treated Mr. Baxter most scornfully and rudely. He had given judgment against him, June 29, when he was fined 500 marks, and to lie in prison till he paid it; and bound to his good behaviour for seven years. But the next year King James altering his measures, many of the dissenters that were imprisoned were released; and their fines were remitted : and among the rest, Mr. Baxter obtained his pardon by the mediation of the Lord Powis. His fine was remitted ; and Nov. 24, Sir Samuel Astrey sent his warrant to the keeper of the King's Bench to discharge him. But he gave sureties for his good behaviour : his Majesty declaring for his satisfaction, that it should not in him be interpreted a breach of the good behaviour for him to reside in London, which was not allowable by the Oxford Act; and this was entered upon his bail-piece. He continued some time in the Rules; and in February following removed to a house in Charter-house Yard. After his settlement there, he gave Mr. Sylvester (whom he peculiarly valued, and had a special intimacy with) and his flock, his pains, gratis, every Lord's day in the morning, and every other Thursday morning at a weekly lecture. And thus he continued for about four years and a half; rejoicing as much as any man at the happy revolution under the conduct of King William, though he appeared not much in public. And when he was quite disabled from public service by his growing weakness, he still continued to do good in his own hired house, where he opened his doors morning and evening every day, to all that would come to join with him in family worship; reading and expounding the Scriptures with great seriousness and freedom. At length his distempers took him off from this also, and confined him first to his chamber, and then to his bed. Under sharp pains, he was very submissive to the will of God ; and when he was inclined to pray most earnestly for a release, he would check himself and say, " It is not fit for me to prescribe : Lord, when thou wilt, what thou wilt, how thou wilt." As his end drew near, being often asked by his friends, how it was with his inward man, he replied, " I bless God I have a well-grounded assurance of my eternal happiness, and great peace and comfort within." He gave excellent counsel to young ministers that visited him, earnestly prayed God to bless their labours, and expressed great hopes that God would do a great deal of good by them, and great joy that they were of moderate and peaceable spirits. Being at last asked how he did, his answer was, " Almost well;" and at length he expired, Dec. 8, 1691, and was a few days after interred in Christ Church, in London, whither his corpse was attended by a numerous company of persons of different ranks, and especially of ministers, some of them conformists, who paid him the last office of respect. There were two discourses made upon occasion of his funeral, one by Dr. Bates, and the other by Mr. Sylvester, which are both in print: the former may be met with in the Doctor's Works; and the latter at the end of Mr. Baxter's Life in folio. His last will and testament bore date July 7, 1689. The preamble was something peculiar, and ran thus : " I Richard Baxter, of London, clerk, an unworthy servant of Jesus Christ, drawing to the end of this transitory life, having through God's great mercy the free use of my understanding, do make this my last will and testament, revoking all other wills formerly made by me. My spirit I commit, with trust and hope of the heavenly felicity, into the hands of Jesus my glorified Redeemer and Intercessor; and by his mediation into the hands of God my reconciled Father, the infinite, eternal Spirit, Light, Life, and Love, most great, and wise, and good, the God of nature, grace, and glory; of whom, and through whom, and to whom are all things; my absolute Owner, Ruler, and Benefactor, whose I am, and whom I (though imperfectly) serve, seek, and trust; to whom be glory for ever. Amen. To him I render most humble thanks, that he hath filled up my life with abundant mercy, and pardoned my sin by the merits of Christ, and vouchsafed by his Spirit to renew me, and seal me as his own ; and to moderate and bless to me my long sufferings in the flesh, and at last to sweeten them by his own interest, and comforting approbation, who taketh the cause of love and concord as his own," &c. He ordered his books to be distributed by Mr. Matthew Sylvester and Mr. Roger Morrice among poor scholars, which was done accordingly. All that remained of his temporal estate', after a few legacies to his kindred, he disposed of for the benefit of the souls and bodies of the poor. And he left Sir Henry Ashhurst, Baronet, Rowland Hunt of Boraton, Esq., Mr. Thomas Hunt, merchant, Edward Harley, Esq., Mr. Thomas Cooke, merchant, Mr. Thomas Trench, merchant, and Mr. Robert Bird, gentleman, his executors. GIVING SOME ACCOUNT OF THE AUTHOR, &c. xi Few ever had more weakness to imbitter their lives than he ; and yet this heightened and cherished the peculiar seriousness of his spirit. Few ever were more strongly tempted to infidelity ; and yet, as Providence overruled it, that contributed in the issue to his greater establishment. He was tempted sorely to question the truth of the Scriptures, the immortality of the soul, and the life to come. This sort of temptations did not assault him in that way that is usual with melancholy persons, but with a show of sober reason. Hereupon he was forced to dig to the very foundations of religion, and seriously to examine the reasons of Christianity, and to give a hearing to all that could be said against it; and his preaching and writings were upon this account the more useful. And he at last found that nothing is so firmly believed, as that which hath been some time doubted of. He was a great observer of Providence, and in the course of his life met with many surprising deliverances. When he was seventeen years of age, riding on an unruly horse, who would often get the bit in his teeth, and run away with his rider, he was run away with in a very dangerous place. He was in a field of high ground, where there was a quick-set hedge on the side of him, that was the only fence; on the other side of which was a deep narrow lane, about a story's height below him. When the horse was running away with him, he turned aside on a sudden, and leaped over the hedge into the lane. He came to the ground before the horse, and yet received no hurt, thought it seemed marvellous how his feet could fall besides him. At another time, being about the same age, and at Ludlow Castle, in company of several idle gentlemen, he was learning to play at tables of the best gamester in the house. When his opposite had once so much the better, that it was a hundred to one, besides the difference of their skill, he still held on, though both he and the standers-by laughed at him for not giving up, and told him the game was lost: he was so confident of it as to offer a hundred to one; and actually did lay down ten shillings to sixpence. When the wager was laid, he told him there was no possibility of the game, but by one cast often : and it so fell out, that he had that same cast for several times successively, so that by that time a man could go four or five times about the room, his game was gone, which caused great admiration. He took the hint, feared that the devil had the ruling of the dice, and did it to entice him to be a gamester, and so gave him his ten shillings again, and resolved never more to play at tables whilst he lived. At another time, travelling from London into the country, about Christmas, in a very deep snow, he met on the road a loaded waggon, where he could not pass by but on the side of a bank : passing over which, all his horse's feet slipped from under him, and ail the girts broke, so that he was cast just before the waggon wheel, which had gone over him, but that it pleased God the horses suddenly stopped, without any discernible cause, till he got out of the way. Often was he brought very low while he was at Kidderminster, so as to receive the sentence of death in himself, when his poor honest, praying neighbours there met together, and upon their fasting and earnest prayers, he hath been recovered. Once when he had been very low for three weeks together, and was unable to go abroad, on the very day that they prayed for him, which was on the Friday, he recovered so as to be able to preach to them, and administer the sacrament, on the Lord's day following. Another time he had a tumour rose on one of the tonsils of his throat, white and hard like a bone, above the hardness of any schirrous tumour. He feared a cancer, and applied such remedies by the advice of the physician as were thought fittest, but without alteration; for it remained hard as at first. At the end of a quarter of a year, he was under some concern, that he had never praised God particularly for any of the deliverances he had formerly afforded him. And thereupon being speaking of God's confirming our belief of his word, by his fulfilling his promises, and hearing prayers, (as it is published in the second part of his " Saints' Rest,") he annexed some thankful hints as to his own experiences; and suddenly the tumour vanished, leaving no sign where it had been remaining; though he neither swallowed it down, nor spit it out, nor could ever tell what became of it. Another time having read in Dr. Gerhard the admirable effects of the swallowing a gold bullet upon his own father, in a case much like his, he got a gold bullet, between twenty and thirty shillings weight; and having taken it, he knew not how to be again delivered of it. He took clysters and purges for about three weeks, but nothing stirred it. And a gentleman having done the like, the bullet never came from him till he died, and it was cut out. But at last his neighbours set apart a day to fast and pray for him, and he was free from his danger in the beginning of that day. And at another time, being in danger of an Begilopse, he had also sudden relief by their prayers. At another time riding upon a great hot, mettled horse, as he stood upon a sloping pavement in Worcester, the horse reared up, and both his henconsideringtheplace,thestones,andthemannerofthefall,hinder feet slipped from under him; so that the full weight of the body of the horse fell upon his leg, which yet was only bruised, and not broken : when considering the place, the stones, and the manner of the fall, it was a wonder his leg was not broken in shivers. Another time as he sat in his study, the weight of his greatest folio books broke down three or four of the highest shelves, when he sat close und,er them; and they fell down on every side of him, and not one of them hit him, except one upon the arm. Whereas the place, the weight, and greatness of the books was such, and his head just under them, that it was a wonder they had not beaten out his brains, or done him an unspeakable mischief. One of the shelves just over his head having Dr. Walton's Polyglot Bible, all Austin's Works, the Bibliotheca Patrum, Mar-lorate, &c. At another time, viz. March 26, 1665, as he was preaching in a private house, a bullet came in at the window, and passed by him, but did no hurt. Such things as these he carefully took notice of, and recorded. And indeed his being carried through so much service and suffering too, under so much xii A PREFACE, weakness, was a constant wonder to himself, and all that knew him; and what he used himself often to take notice of, with expressions of great thankfulness. There was scarce a man in England so consulted about cases of conscience as he was. He was applied to in matters of more than common concern and difficulty, by persons of all ranks and qualities. His " Directory " may give the world satisfaction how fit he was for that province : and had he kept an exact account of the various cases that had been proposed to him, with his solutions, we should have had yet fuller evidence. He loved a retired life, but could not so conceal himself as not to be observed and much respected. My Lord Broghill, who was afterwards Earl of Orrery and Lord President of Munster, gave him many marks of his respect. Archbishop Usher used great freedom with him, and urged him to some of his writings. In the worst of times he had some even in King Charles's court that were very respectful to him. Duke Lauderdale was one of these: and let him be ever so ill a man himself, this must be said, that Mr. Baxter had sometimes an interest in him for the procuring good, and the avoiding mischief. While he lived at Acton, he had free conversation with his neighbour Sir Matthew Hale. And he manifested his respect to Mr. Baxter, by giving a high encomium of him both for piety and learning, before all the judges at the table at Serjeants' Inn, at the time when he was in prison upon the Oxford Act. My Lord Balcarres and his Lady had also a very great value for him. He had many letters full of respects from eminent divines in foreign parts. But there was no friend in the whole course of his life whom he more valued and respected, and by whom he was more beloved, than that noted citizen Henry Ashhurst, Esq. commonly called Alderman Ashhurst, who was the most exemplary person for sobriety, self-denial, piety, and humility, that London could glory of. In short, living and dying, he was as much respected by some, and as much slighted by others, as any man of the age. Hardly any man was ever more calumniated and reproached than he. Dr. Boreman, of Trinity College, charged him in print with killing a man with his own hand in cold blood. Some years after, the same charge was brought against him in a coffee-house; but he that brought it being afterwards convinced, professed his sorrow, and asked his pardon. But Sir Roger L'Estrange published a story a little like it in his " Observator," and it was also inserted in the preface to the " Life of Dr. Heylin," and was lately inserted in a book entitled, " Ordination by mere Presbyters proved Void and Null, in a Conference between Philalethes and Pseudocheus." The story was this, that Mr. Baxter finding one Major Jennings in the war time among the bodies of the dead and wounded, looked on while Lieutenant Hurdman, that was with him, ran him through the body in cold blood. And that Mr. Baxter took off with his own hand the king's picture from about his neck, telling him as he was swimming in his gore, that he was a popish rogue, and that was his crucifix : which picture was kept by Mr. Baxter till it was got from him, but not without much difficulty, by one Mr. Somerfield who lived with Sir Thomas Rouse, who restored it to the true owner, who was supposed to be dead of his wounds : and this narrative was subscribed by Jennings himself, that it might pass for the more authentic.Mr. Baxter, on the contrary, solemnly protested in print * upon occasion of the publication, that he knew not that he ever saw Major Jennings; that he never saw him or any other man wounded; that he never took such a picture from him, or saw who did it; nor was in the field when it was done ; much less spoke any thing like the words reported : but that being at Longford House, while it was a garrison for the parliament, a soldier showed a small medal of gilt silver, bigger than a shilling; and said that he wounded Jennings, took his coat from his back, and the medal from his neck, which Mr. Baxter bought for eighteen pence, no one offering more : and that hearing afterwards he was living, he freely desired this Somerfield to give it him, supposing it was a mark of honour which might be useful to him. And this story was all the thanks that ever he had. When he preached before King Charles, his Majesty sent the lord chamberlain to him to require him to print his sermon, and he accordingly printed it, and added in the title page, " by his Majesty's special command." Dr. Pierce afterward asserted to several, that he was none of the king's chaplain, and that he had no order from him for the printing of his sermon. And he could scarce preach a sermon, but he was represented as having some seditious design, covered over with innocent words. He was vehemently aspersed by those that were fond of extremes on all hands. When the lecture was set up at Pinner's Hall, if he did but preach for unity and against division, or unnecessary withdrawing from each other, or against unwarrantable narrowing the church of Christ, it was presently said he preached against such and such persons. If he did but say that the will of man had a natural liberty, though a moral thraldom to vice; and that men might have Christ and life if they were but truly willing, though grace must make them willing; and that men have power to do better than they do ; he was said to preach up Arminianism and free-will. And on the other hand, when he in public told the people, that they must not make the world believe that they were under greater sufferings than they really were, nor be unthankful for their peace; and that they ought when any hurt them, to love and forgive them, and see that they failed not of their duty to them ; but should not forsake the owning and just defending by Scripture evidence, the truth opposed; some of the high-church party, in a printed account, told the world, that he bid the people resist, and not stand still and die like dogs: for the falsity of which he was forced to appeal to the many hundreds that heard him. See his " True History of Councils enlarged and defended," p. 5. GIVING SOME ACCOUNT OF THE AUTHOR, &c. xiii Nay he was aspersed even after his death. For it was reported that in the latter part of his life, even till he died, he was in great doubt and trouble about a future state ; that he inclined to think there was no future state at all, and ended his days under such a persuasion, to his no small trouble ; he having written so many things to persuade persons to believe there was. Which was abundantly answered by Mr. Sylvester, in his preface prefixed to the " History of his Life and Times.' His love to the honest people of Kidderminster, who had the prime of his strength and the flower of his labours, was very remarkable. He told them, in the preface to the " Saints' Rest," that the offers of greater worldly accommodations, with five times the means that he received with them, was no temptation to him once to question whether he should leave them. But he was afterwards forced to leave them, by Bishop Morley, and Mr. Danse the old vicar. He did not part with them without mutual grief and tears. And when he went from them, he left Mr. Baldwin, to live privately among them, and oversee them in his stead ; and he advised them to frequent the public church assemblies, in conjunction with their private helps, unless the public minister was utterly insufficient, or preached heresy, or in his application set himself against the ends of his office, by endeavouring to make a holy life seem odious. After parting from them, he wrote a letter to them but once a year, lest it should be the occasion of their suffering ; and for fear lest if they did any thing that was displeasing, it should be represented as the effect of his suggestions. But in process of time even this honest and quiet people were exasperated. They were alienated from the prelates and their adherents, for running down Mr. Baxter and those of his mind, as deceivers. Repeating sermons in their houses they were laid in gaols with common malefactors, their goods were seized, and they were fined and punished again and again. At length they were hardly more angry with the bishops, than they were with Mr. Baxter himself, whom they censured upon his publishing the book called " The Cure of Church Divisions," as strengthening the hands of persecutors by persuading them of the lawfulness of communicating in their parish church, with a conformable minister in the Liturgy. But he still continued his care of them, and concern for them. And at length he became capable of helping them to a valuable, useful man, that would make it his business to promote serious religion among them. For Colonel John Bridges had sold the patronage of the living to Mr. Thomas Foley, upon condition that he should present Mr. Baxter next if he were capable of it; and if not, that he should present one with his consent. When the old vicar died, many thought that Mr. Baxter himself would have conformed. Archbishop Stern, of York, particularly, bid a minister take it on his word that he conformed, and was gone to his beloved Kidderminster. But Mr. Baxter had no such thoughts, though he would gladly have assisted them in getting a suitable person. But the people there refused to have any hand in bringing in another minister into the church, lest they should seem to consent to his conformity, or be obliged to own him in his office. They were not to be prevailed with to concur; and for that reason Mr. Baxter refused to meddle in the choice. When Mr. Foley had put in a valuable man to be their minister, Mr. Baxter wrote to them to join with him in prayers and sacrament, at that time when they had no opportunity for separate meetings. But their sufferings had so far alienated them from the church party, that they would not yield that his letter should be so much as read among them. However, Mr. Baxter kept up a peculiar respect to them, and concern for them, as long as he lived. His works were various. Dr. Bates, in his funeral sermon, says that his books, for the number and variety of matter in them, make a library. They contain a treasure of controversial, casuistical, positive, and practical divinity; and the excellent Bishop Wilkins did not stick to say that he had cultivated every subject he handled. I will touch only upon those of his works that are here collected together in four volumes. The first volume contains his " Christian Directory." The first part of it, which he calls " Christian Ethics," is perhaps the best body of practical divinity that is extant in our own or any other tongue. And though in the " Ecclesiastical Cases" there are some things that are not to every man's gust, (and no other could well be expected where there is so vast a variety,) yet he that will have the patience to read through, will find his pains rewarded by ample instruction. The second volume contains, I. " The Reasons of the Christian Religion ;" which book hath relieved many when under temptations to infidelity. II. " The Unreasonableness of Infidelity ;" where a clear account is given of the nature of the witness of the Spirit to the truth of Christianity, and of the unpardonable sin committed in opposition to it. And a discourse is added about the arrogancy of reason in opposition to divine revelation, that is very proper for those who being for a freedom of thought would know how to keep it within due bounds, so as to prevent extravagance. III. " More Reasons for the Christian Religion;" which contains a vindication of the Holy Scriptures from the charge of contradictions; and some animadversions on my Lord Herbert " DeVeritate." IV. His "Treatise of Conversion;" a set of plain sermons preached at Kidderminster, explaining the nature and the necessity, the benefits and hinderances, of a thorough change of heart and life. V. " A Call to the Unconverted;" which has been blessed by God with marvellous success in reclaiming persons from their impiety. Six brothers were once converted by reading it. Twenty thousand of them were printed and dispersed in little more than a year's time. It was translated into French and Dutch, and other European languages. And Mr. Eliot translated it into the Indian language; and Mr. Cotton Mather gives an account of a certain Indian prince, who was so affected with this book, that he sat reading it with tears in his eyes xiv A PREFACE, till he died, not suffering it to be taken from him. VI. " Now or Never; " in which all are seriously urged to improve the present time, in order to a hearty return to God through Jesus Christ. VII. " Directions and Persuasions to a Sound Conversion ;" a book that has been useful to many souls, by preventing those mistakes in practical religion, which are often fatal. VIII. " A Saint or a Brute ; " being some plain sermons preached to his people at Kidderminster, concerning the necessity and excellency of holiness. IX. " The Mischiefs of Self-Ignorance, and Benefits of Self-Acquaintance ;" being some plain sermons preached at St. Dunstan's, in Fleet Street, to prevent persons from devouring- others" while they did not know themselves. X. "A Right Method for Settled Peace oi Conscience;" written for the benefit of a melancholy lady; a book by which many dejected Christians have been revived. XI. " God's Goodness Vindicated;" an essay to clear up that darling attribute of the Deity about which melancholy persons often run into such unhappy mistakes. XII. " Directions to a Weak Christian how to Grow in Grace; with Characters of a Sound Christian ;" well worth the perusal of such as desire to have right and clear notions of Christianity. The third volume contains, I. "The Saints' Everlasting Rest;" a book written in a very languishing condition, when in the suspense of life and death; and yet it has the signatures of a holy and vigorous mind. Multitudes will have cause to bless God for ever for this book. Among others, holy Mr. John Janeway was thereby converted.* II. "A Treatise of Self-Denial"; in which the nature and grounds of that capital part of our holy religion are opened and cleared. III. " Of Crucifying the World by the Cross of Christ;" an affecting caveat against worldliness. IV. " The Life of Faith ; " which was an enlargement of the sermon preached before King Charles II., soon after his Restoration. Though there are many things to be met with here, that occur in his other writings, (a thing not to be avoided in one that wrote so much,) yet has the method in which they are here put together been advantageous to many. V. "The Divine Life;" in which there are three Treatises: viz. "Of the Knowledge of God," " Of Walking with God," and " Of Conversing with God in Solitude ;" in which there is more solid and useful divinity than in some bulky volumes. VI. "The Divine Appointment of the Lord's day ; " written for the satisfaction of some that were inclined to the seventh-day sabbath. VII. " Obedient Patience." VIII. " His Dying Thoughts ;" in which though there are some peculiarities, and an account of some temptations, that it is amazing that such a man as Mr. Baxter should be at all troubled with ; there yet are some as noble thoughts as to the happiness of the saints departed, and as to our blessed Saviour's transfiguration, and the improvableness of it, as can easily be met with. The fourth and last volume contains, I. " Compassionate Counsel to Young Men;" which many have had cause to bless God for. II. "The Mother's Catechism;" designed for the instruction of children, and for the assistance of mothers in discharging their duty in that respect. III. " Catechising of Families; " a plain manual; familiarly opening the great essentials of religion in a catechetical way. IV. " The Poor Man's Family Book ;" a book that hath been given away by many landlords to their tenants with good success. V. " Confirmation and Restoration," &c.; being an essay to revive the true primitive discipline, by bringing the baptized publicly to own their standing to the baptismal vow when they come to age ; and proposing that such as fall into scandalous sins should be restored by a public profession of repentance. VI. " Gildas Salvianus, or the Reformed Pastor;" which perhaps contains the best model of a gospel minister that ever was published. We may indeed there meet with a free confession of ministerial faults; which confession some endeavoured to turn to his reproach : but the confessing and amending real faults, is a much more likely way to secure the honour of the sacred ministry, than either a denying them, or a seeking to cloak, extenuate, or cover them. VII. " The Vain Religion of the Formal Hypocrite;" where hypocrisy is freely detected and unmasked. VIII. " Cain and Abel;" in which the malignity of the enmity between the Seed of the woman and the seed of the serpent, is proved to have discovered itself from the first. IX. "Knowledge and Love;" wherein conceited knowledge is exposed, and the excellency of divine love displayed. X. " Catholic Unity; " a sermon preached in St. Martin's Church, in which it is shown how greatly ungodliness tendeth to divisions, and godliness to the truest unity and peace. XI. " The True and only Way of Concord." XII. Sermons preached upon sundry particular occasions; with a few " Directions to Justices of Peace," &c. I shall only add, that if the recommendations of others would have any influence upon the readers, or their characters of the author increase their esteem, few writers would have more advantage than Mr. Baxter. For besides that there are none of our practical divines whose works have been translated into more foreign languages, nor are read with more admiration abroad than his, there is no one who by the fittest judges has been more applauded. Mr. Pitcaren, in his " Harmony of the Evangelists," p. 269, professes a great esteem for his learning, acuteness, and piety. Mr. Wood, Professor of Divinity in the University of St. Andrews, in his answer to Mr. Lockier, represents Mr. Baxter as a most judicious, acute, and godly man. The Honourable Robert Boyle, Esq. declared Mr. Baxter to be the fittest man of the age for a casuist because he feared no man's displeasure, nor hoped for any man's preferment. * See Mr. Janeway's Life, p. 6. GIVING SOME ACCOUNT OF THE AUTHOR, &c. xv He was often quoted by some of the most celebrated divines of the church with respect; as by Bishop Patrick, Bishop Stillingfleet, Bishop Burnet, and Dr. Sherlock; as also by Mr. Hotchkis, and Mr. Wade, and others. Sir William Morrice, in his book of the " Lord's Supper," p. 32, speaks of Mr. Baxter as one in the dust of whose feet (according to the Hebrew proverb) he should gladly roll himself; and notwithstanding some little difference in opinion, yet he could never have a quarrel with him. And he declares that he could only say as Phavorinus did of Adrian, It is not for me to contend with him who commands legions of notions and arguments. For me (says he) to throw a dart at him from Bellona's temple, (which was the denunciation of war,) were to show myself like one of the priests of that goddess, which were all fanatic, and used to tear their own flesh. I should be loth to transform the most favourable patron I have found, into the most formidable enemy I can meet with. And as he that thought it enough to eternize his memory, to inscribe upon his monument, his friendship he had with Sir Philip Sidney; so (says he) my tombstone could not have been ambitious of a more honourable epitaph, than Mr. Baxter's approbation. Mr. Glanvil, in his " Philosophia Pia," p. 110, thus expresses himself concerning Mr. Baxter, That worthy man I think is to be honoured much for his stout, rational, and successful opposition of the mischievous antinomian follies, when the current systematic divinity, then called orthodox, was very overgrown with them; and for his frequent asserting the reasonableness of religion, against the madness of spreading enthusiasm; for his earnest endeavours for the promotion of peace and universal charity, when it was held a great crime not to be fierce in the way of a sect. That he was a person worthy of great respect; and that he (viz. Mr. Glanvil) could scarce forbear affirming concerning him, as a learned doctor of the church of England did ; viz. that he was the only man that spake sense in an age of nonsense. Mr. Woodbridge, in his " Treatise of Justification," says, that Mr. Baxter was a man made on purpose to encounter with opposition for the sake of truth. And Dr. Manton, upon occasion, declared in the hearing of several, that he thought Mr. Baxter came nearer the apostolical inspired writers, than any man in the age. It having been proposed to reprint the PRACTICAL WORKS of the excellent Mr. BAXTER, in Four Volumes ; a design fitted to promote and propagate serious religion, not only in the present age, but to posterity: we whose names are subscribed, do most heartily recommend it to all ministers, gentlemen, and others, (to whom the interest of our Lord Jesus Christ is dear,) that they would to their utmost encourage so good a work. Among all the great and useful projects of this kind that have been set on foot this age, perhaps there have been none so likely to reach all the desirable purposes this may be serviceable for. Here you have not only a few particular heads of Christian faith and practice, but Christianity itself, in its full extent and compass, most accurately handled, and at the same time with greatest plainness suited to the meanest capacities, and pressed home upon the consciences of readers with inimitable life and fervour. And how great an advantage must it be to have such a help at hand in families, to which you may have recourse upon all occasions, to clear your judgments in the great articles of religion, to ease your minds in the most perplexing cases of conscience, to engage and direct you in the several most important exercises of godliness ! You need not fear any danger from hence of being influenced for or against any party of Christians, as such. For in all his writings you will find the evidences of a large and truly Christian spirit, too great to be confined to the narrow limits of one or other party; and that noble catholic temper is what he every where labours to infuse into his readers: a temper not only most pleasant to the persons themselves in whom it has place, but which at last must heal all the unhappy differences in the Christian world, if ever God have so much mercy for us. GEORGE HAMMOND, WILLIAM TONG, ABRAHAM HUME, ROBERT FLEMING, SAMUEL STANCLIFF, JOHN SHEFFIELD, THOMAS DOOLITTLE, JOHN BILLINGSLEY, RICHARD STRETTON, DANIEL ALEXANDER, JOHN QUICK, ROBERT BILLIO, MATTHEW SYLVESTER, THOMAS REYNOLDS, DANIEL WILLIAMS, EDMUND CALAMY, DANIEL BURGESS, SAMUEL BURY, JOHN SPADEMAN, SAMUEL DOOLITTLE, SAMUEL POMFRET, ZACH. MERRELL, JOHN SHOWER, THOMAS FREKE, TIMOTHY ROGERS, WILLIAM HARRIS, THOMAS GOODWIN, SAMUEL PALMER, JOSHUA OLDFIELD, BENJAMIN GRAVENER, BENJAMIN ROBINSON, MICHAEL POPE, THOMAS COTTON, SAMUEL ROSEWEL. CHRISTIAN DIRECTORY OR, A SUM OF PRACTICAL THEOLOGY, CASES OF CONSCIENCE. DIRECTING CHRISTIANS, HOW TO USE THEIR KNOWLEDGE AND FAITH; HOW TO IMPROVE ALL HELPS AND MEANS, AND TO PERFORM ALL DUTIES; HOW TO OVERCOME TEMPTATIONS, AND TO ESCAPE OR MORTIFY EVERY SIN. IN POUR PARTS. I. CHRISTIAN ETHICS, (OR PRIVATE DUTIES.) II. CHRISTIAN ECONOMICS, (OR FAMILY DUTIES.) III. CHRISTIAN ECCLESIASTICS, (OR CHURCH DUTIES.) IV. CHRISTIAN POLITICS, (OR DUTIES TO OUR RULERS AND NEIGHBOURS.) VOL. 1. ADVERTISEMENT. Readers, The book is so big that I must make no longer preface, than to give you this necessary, short account, I. Of the quality; II. And the reasons of this work. 1. The matter you will see in the contents: As Amesius's " Cases of Conscience " are to his " Medulla," the second and practical part of theology, so is this to a " Methodus Theologise" which I have not yet published. And, 1. As to the method of this, it is partly natural, but principally moral; that is, partly suitable to the real order of the matter, but chiefly of usefulness, secundum ordinem intentionis, where ovir reasons of each location are fetched from the end. Therefore unless I might be tedious in opening my reasons & fine for the order of every particular, I know not how to give you full satisfaction. But in this practical part I am the less solicitous about the accurateness of method, because it more belongeth to the former part, (the theory,) where I do it as well as I am able. 2. This book was written in 1664 and 1665 (except the Ecclesiastic Cases of Conscience, and a few sheets since added). And since the writing of it, some invitations drew me to publish my " Reasons of the Christian Religion," my " Life of Faith," and " Directions for Weak Christians;" by which the work of the two first chapters here is more fully done; and therefore I was inclined here to leave them out; but for the use of such families as may have this without the other, I forbore to dismember it. 3. But there is a great disproportion between the several parts of the book. 1. The First Part is largest, because I thought that the heart must be kept with greatest diligence, and that if the tree be good the fruit will be good; and I remember Paul's counsel, " Take heed unto thyself, and unto the doctrine ; continue in them: for in doing this thou shalt both save thyself, and them that hear thee," 1 Tim. iv. 16. Nothing is well done by him that beginneth not at home: as the man is, so is his strength, and work. 2. The two first chapters are too coarse and tedious for those of the higher form, who may pass them over. But the rest must be spoken to; to whom that is unprofitable which is most suitable and pleasant to more exercised and accurate wits. The grand directions are but the explications of the essentials of Christianity, or of the baptismal covenant, even of our relation-duties to God the Father, Son, (in several parts of his relation,) and of the Holy Ghost. The doctrine of Temptations is handled with brevity, because they are so numerous ; lest a due amplification should have swelled the book too much; when a small part of their number maketh up so much of Mr. John Downame's. great and excellent treatise, called, " The Christian Warfare." The great radical sins are handled more largely than seemeth proportionable to the rest, because all die when they are dead. And I am large about Redeeming Time, because therein the sum of a holy, obedient life is included. 4. If any say, Why call you that a Sum of Practical Theology which is but the directing part, and leaveth out the explication, reasons, various uses, marks, motives, &c. ? I answer, 1. Had 1 intended ser-monwise to say all that might well be said on each subject, it would have made many volumes as big as this. 2. Where I thought them needful, the explication of each duty and sin is added, with marks, contraries, counterfeits, motives, &c. And uses are easily added by an ordinary reader, without my naming them. 5. I do especially desire you to observe., that the resolving of practical cases of conscience, and the reducing of theoretical knowledge into serious Christian practice, and promoting a skilful facility in the faithful exercise of universal obedience, and holiness of heart and life, is the great work of this treatise ; and that where I thought it needful, the cases are reduced to express questions and answers. But had I done so by all, many such volumes would have been too little; and therefore I thought the directing way most brief and fit for Christian practice; for if you mark them, you will find few directions in the book, which may not pass for the answer of an implied question or case of conscience ; and when I have given you the answer in a direction, an ingenious reader can tell what question it is that is answered. And so, many hundred cases are here resolved, especially in the two first parts, which are not interrogatively named. 6. And I must do myself the right as to notify the reader, that this treatise was written when I was (for not subscribing, declaring, &c.) forbidden by the law to preach, and when I had been long separated far from my library and from all books, saving an inconsiderable parcel which wandered with me, where I went; by which means this book hath two defects: 1. It hath no cases of conscience, but what my bare memory brought to hand: and cases are so innumerable, that it is far harder, methinks, to remember them, than to answer them; whereby it came to pass that some of the ecclesiastical cases are put out of their proper place, because I could not seasonably remember them. For I had no one casuist but Amesius with me. But (after about twelve years' separation) having received my library, I find that the very sight of Sayrus, Fragoso, Roderiquez, Tolet, &c. might have helped my memory to a greater number. But perhaps these will be enough for those that I intend them for. 2. And by the same cause the margin is unfurnished of such citations as are accounted an ornament, and in some cases are very useful. The scraps inserted out of my few trivial books at hand being so mean, as that I am well content (except about Monarchy, Part IV.) that the reader pass them by as not worthy of his notice. B 2 4 ADVERTISEMENT. And it is like that the absence of books will appear to the reader's loss in the materials of the treatise; but I shall have this advantage by it, that he will not accuse me as a plagiary. And it may be some little advantage to him, that he hath no transcript of any man's books, which he had before ; but the product of some experience, with a naked, unbiassed perception of the matter or things themselves. 7. Note also, that the Third and Fourth Parts are very much defective of what they should contain, about the power and government of God's officers in church and state ; of which no readers will expect a reason but strangers, whose expectations I may not satisfy. But as I must profess, that I hope nothing here hath proceeded from disloyalty, or disrespect to authority, government, unity, concord, peace, or order; or from any opposition to faith, piety, love, or justice; so if, unknown to me, there be any thing found here that is contrary or injurious to any one of these, I do hereby renounce it, and desire it may be taken as non scriptum. II. The ends and uses for which I wrote this book are these: 1. That when I could not preach the gospel as I would, I might do it as I could. 2. That three sorts might have the benefit, as followeth. 1. That the younger and more unfurnished and unexperienced sort of ministers, might have a promptuary at hand, for practical resolutions and directions on the subjects that they have need to deal in. And though Sayrus and Fragoso have done well, I would not have us under a necessity of going to the Romanists for our ordinary supplies. Long have our divines been wishing for some fuller casuistical tractate : Perkins began well; Bishop Sanderson hath done excellently de juramento; Amesius hath exceeded all, though briefly. Mr. David Dickson hath put more of our English cases about the state of sanctification, into Latin, than ever was done before him. Bishop Jeremy Taylor hath in two folios but begun the copious performance of the work. And still men are calling for more, which I have attempted: hoping that others will come after, and do better than we all. If any call it my pride, to think that any ministers or students are so raw as to need any thing that I can add to them, let him but pardon me for saying that such demure pleadings for a feigned humility, shall not draw me to a confederacy with blindness, hypocrisy, and sloth, and I will pardon him for his charge of pride. It is long ago since many foreign divines subscribed a request, that the English would give them in Latin a Sum of our Practical Theology, which Mr.Dury sent over, and twelve great divines of ours wrote to Bishop Usher, (as Dr. Bernard tells you in his Life,) to draw them up a form or method. But it was never done among them all. And it is said, that Bishop Downame at last undertaking it, died in the attempt. Had this been done, it is like my labour might have been spared. But being undone, I have thus made this essay. But I have been necessitated to leave out much, (about conversion, mortification, self-denial, self-acquaintance, faith, justification, judgment, glory, &c.) because I had written of them all before. 2. And I thought it not unuseful to the more judicious masters of families, who may choose and read such parcels to their families, as at any time the case requireth. And indeed I began it rudely, with an er bulk intention of that plainness and brevity which families require; but finding that it swelled to a bigge than I intended, I was fain to write my " Life of Faith, as a breviate and substitute, for the families and persons that cannot have and use so large a volume : presupposing, my " Directions for sound Conversion," for " Weak Christians," and for " Peace of Conscience," printed long ago. 3. And to private Christians I thought it not in vain, to have at hand so universal a directory and resolution of doubts; not expecting that they remember all, but may, on every occasion, turn to such particulars as they most need. But I must expect to be assaulted with these objections : and it is not only profane deriders and malignant enemies, that are used by Satan to vilify and oppose our service of God. Object. I. You have written too many books already. Who do you think hath so little to do as to read them all F Is it not pride and self-conceitedness to think that your scribblings are worthy to be read ? and that the world hath need of so much of your instructions, as if there were no wise men but you ? You have given offence already by your writings ; you should write less, and preach more. Answ. 1. I have seldom, if ever, in all my ministry, omitted one sermon for all my writings. I was not able to live in London, nor ride abroad; but through God's mercy I seldom omitted any opportunities at home. 2. And if I preach the same doctrine that I write, why should not men be as angry with me for preaching it, as for writing it ? But if it be good and true, why is it not as good preach by the press, to many thousands, and for many years after I am dead, as to preach to a parlour full for a few hours ? Or why is not both as good as one ? 3. I will not take the reverend objector to be ignorant, that writing, and publishing the word of God by it, is preaching it, and the most public preaching; and hath the example of the apostles and evangelists, as well as speaking. And one is no more appropriate to them than the other : though the extraordinaries of both be proper to them. And do you not perceive what self-condemning contradiction it is, at the same time to cry out against those that dissuade you from preaching, or hinder you, and tell you it is needless, and you are proud to think that the world needeth your preaching, and yet you yourselves to say the very same against your brethren's preaching by the press ? I know an ignorant, illiterate sectary might say, Writing is no preaching; and you are called to preach, and not to write. But I must reverence you more than to suppose you so absurd. Other men forbid you but less public preaching, and you reproach me for more public preaching: that is the difference. How hard is it to know what spirit we are of! Did you think that you had been patrons of idleness, and silencers of ministers, while you declaim so much against it ? Your pretence that you would have me preach more, is feigned. Are you sure that you preach offer than I do ? When I persuaded ministers heretofore to catechise and instruct all their parishes personally, family by family, you said it was more toil than was our duty. And now you are against much writing too ; and yet would be thought laborious ministers. And as to the number and length of my writings, it is my own labour that maketh them so, and my own great trouble, that the world cannot be sufficiently instructed and edified in fewer words. But, 1. Would not all your sermons set together be as long ? And why is not much and long preaching blamable, if long writings be ? 2. Are not the works of Augustine, and Chrysostom, much longer ? Who yet hath reproached ADVERTISEMENT. 5 Aquinas or Suarez, Calvin or Zanchy, &c. for the number and greatness of the volumes they have written? Why do you contradict yourselves by affecting great libraries ? 3. When did 1 ever persuade any one of you to buy or read any book of mine ? What harm will they do those that let them alone ? Or what harm can it do you for other men to read them ? Let them be to you as if they had never been written; and it will be nothing to you how many they are. And if all others take not you for their tutors, to choose for them the books that they must read, that is not my doing, but their own. If they err in taking themselves to be fitter judges than you what tendeth most to their own edification, why do you not teach them better? 4. Either it is God's truth, or error, which I write. If error, why doth no one of you show so much charity, as by word or writing to instruct me better, nor evince it to my face, but do all to others by backbiting ? If truth, what harm will it do ? If men had not leisure to read our writings, the booksellers would silence us, and save you the labour; for none would print them. 5. But who can please all men ? Whilst a few of you cry out of too much, what if twenty or a hundred for one be yet for more ? How shall I know whether you or they be the wiser and the better men ? Readers, you see on what terms we must do the work of God. Our slothful flesh is backward, and weary of so much labour: malignant enemies of piety are against it all. Some slothful brethren think it necessary to cloak their fleshly ease by vilifying the diligence of others. Many sects whom we oppose, think it the interest of their cause, (which they call God's cause,) to make all that is said against them seem vain, contemptible, and odious; which because they cannot do by confutation, they will do by backbiting and confident chat. And one or two reverend brethren have, by the wisdom described exactly, James iii. 15, 16, arrived at the liberty of backbiting and magisterial sentencing the works of others, (which they confess they never read,) that their reputation of being most learned, orthodox, worthy divines, may keep the chair at easier rates, than the wasting of their flesh in unwearied labours to know the truth, and communicate it to the world. And some are angry, who are forward to write, that the booksellers and readers silence not others as well as them. Object. II. Your writings differing from the common judgment, have already caused offence to the godly. Answ. 1. To the godly that were of a contrary opinion only. Sores that will not be healed, use to be exasperated by the medicine. 2. It was none but healing, pacificatory writings, that have caused that offence. 3. Have not those dissenters' writings more offended the godly that were against them ? They have but one trick, to honour their denial, which more dishonoureth it, even by unsanctifying those that are not of their minds. 4. If God bless me with opportunity and help, I will offend such men much more, by endeavouring, further than ever I have done, the quenching of that fire which they are still blowing up; and detecting the folly and mischief of those logomachies by which they militate against love and concord, and inflame and tear the church of God. And let them know that I am about it. But some pastors, as well as people, have the weakness to think that all our preachings and writings must be brought under their dominion, and to their bar, by the bare saying that we offend the godly, that is, those of their opinion, which they falsely call by the name of scandal. 5. But I think they will find little controversy to offend them in this book. Object. III. You shall take more leisure, and take other men's judgment of your writings before you thrust them out so hastily. Answ. 1. I have but a little while to live, and therefore must work while it is day. Time will not stay. 2. I do show them to those that I take to be most judicious, and never refused any man's censure ; but it is not many that have leisure to do me so great a kindness. But that I commit them not to the perusal of every objector, is a fault uncurable, by one that never had an amanuensis, and hath but one copy, usually. 3. And if I could do it, how should I be sure that they would not differ as much among themselves, as they do from me ? And my writings would be like the pieture which the great painter exposed to the censure of every passenger, and made it ridiculous to all, when he altered all that every one advised him to alter. And, to tell you the truth, I was never yet blamed by one side as not sufficiently pleasing them ; but I was blamed also by the contrary side, for coming so near them: and I had not wit enough to know which party of the accusers was the wiser. And therefore am resolved to study to please God and conscience, and to take man-pleasing, when inconsistent, for an impossible and unprofitable work ; and to cease from man whose breath is in his nostrils, whose thoughts all perish as he passeth off the judicature of his stage to the judicature of God. Object. IV. Your Ecclesiastical Cases are dangerously reconciling, tending to abate men's zeal against error. Answ. The world hath long enough escaped the danger of peace and reconciliation. It had been well if they had as long escaped the danger of your conceited, orthodox strife, which hath brought in confusion and all evil works. I take it to be a zeal effectively against love, and against unity, and against Christ, which, with the preachers of extremes, goeth under the name of a zeal against error, and for truth. Object. V. Are all these numerous directions to be found in Scripture ? Show us them in Scripture, or you trouble the church with your own inventions. Answ. 1. Are all your sermons in the Scripture ? and all the good books of your library in the Scripture ? 2. Will you have none but readers in the church, and put down preachers ? Sure it is the reader that delivereth all and only the Scripture. 3. Are we not men before we are Christians ? And is not the light and law of nature divine ? And was the Scripture written to be instead of reason, or of logic, or other subservient sciences ? Or must they not all be sanctified and used for divinity ? 4. But I think that as all good commentaries, and sermons, and systems of theology, are in Scripture, so is the Directory here given, and is proved by the evidence of the very thing discoursed of, or by the plainest texts. Object. VI. You confound your reader by curiosity of distinctions. Answ. 1. If they are vain or false, shame them by detecting it, or you shame yourselves by blaming them, when you cannot show the error. Expose not yourselves to laughter by avoiding just distinction to escape confusion: that is, avoiding knowledge to escape ignorance, or light to escape darkness. 2. It is ambiguity and confusion that breedeth and feedeth almost all our pernicious controversies; and even those that bring in error by vain distinction, must be confuted by better distinguishers, and not by ignorant 6 ADVERTISEMENT. confounders. I will believe the Holy Ghost, 2 Tim. ii. 1416, that logomachy is the plague by which the hearers are subverted, and ungodliness increased; and that orthotoray, or right dividing the word of truth, is the cure. And, Heb. v. 15, discerning both good and evil, is the work of long and well exercised senses. Object. VII. Is this your reducing our faith to the primitive simplicity, and to the creed ? What a toilsome task do you make religion by overdoing ? Is any man able to remember all these numberless directions ? Answ. 1. I pray mistake not all these for articles of faith. I am more zealous than ever I was for the reduction of the Christian faith to the primitive simplicity; and more confident that the church will never have peace and concord, till it be so done, as to the rest of men's faith and communion. But he that will have no books but his creed and Bible, may follow that sectary, who, when he had burnt all his other books as human inventions, at last burnt the Bible, when he grew learned enough to understand, that the translation of that was human too. 2. If men think not all the tools in their shops, and all the furniture of their houses, or the number of their sheep, or cattle, or lands, nor the number of truths received by a learning intellect, &c. to be a trouble and toil, why should they think so of the number of helps to facilitate the practice of their duty ? If all the books in your libraries make your studies or religion toilsome, why do you keep them ? and do not come to the vulgar religion, that would hear no more but, Think well, speak well, and do well, or, Love God and your neighbour, and do as you would be done by. He that doth this truly, shall be saved. But there goeth more to the building of a house, than to say, Lay the foundation, and raise the superstructure : universals exist not but in individuals ; and the whole consisteth of all the parts. 3. It is not expected that any man remember all these direcfions. Therefore I wrote them, because men cannot remember them, that they may, upon every necessary occasion, go to that which they have present use for, and cannot otherwise remember. In sum, to my quarrelsome brethren I have two requests: 1. That instead of their unconscionable, and yet unreformed custom of backbiting, they would tell me to my face of my offences by convincing evidence, and not tempt the hearers to think them envious. And, 2. That what I do amiss they would do better: and not be such as will neither laboriously serve the church themselves, nor suffer others; and that they will not be guilty of idleness themselves, nor tempt me to be a slothful servant, who have so little time to spend; for I dare not stand before God under that guilt. And that they will not join with the enemies and resisters of the publication of the word of God. And to the readers my request is, 1. That whatever for quantity or quality in this book is an impediment to their regular, universal obedience, and to a truly holy life, they would neglect and cast away. 2. But that which is truly instructing and helpful, they would diligently digest and practise; and I encourage them by my testimony, that by long experience I am assured, that this PRACTICAL RELIGION will afford both to church, state, and conscience, more certain and more solid peace, than contending disputers, with all their pretences of orthodoxness and zeal against errors for the truth, will ever bring, or did ever attain to. I crave your pardon for this long apology: it is an age where the objections are not feigned, and where our greatest and most costly services of God are charged on us as our greatest sins; and where at once I am accused of conscience for doing no more, and of men for doing so much. Being really A most unworthy servant of so good a Master, RICHARD BAXTER. CHRISTIAN DIRECTORY. PART I. CHRISTIAN ETHICS: OR, DIRECTIONS FOR THE ORDERING OF THE PRIVATE ACTIONS OF OUR HEARTS A.ND LIVES. IN THE WORK OF HOLY SELF-GOVERNMENT, UNTO AND UNDER GOD. THE INTRODUCTION." The eternal God having made man an intellectual and free agent, able to understand and choose the good, and refuse the evil; to know, and love, and serve his Maker, and by adhering to him in this life of trial, to attain to the blessed sight and enjoyment of his glory in the life to come, hath not been wanting to furnish him with such necessaries, without which these ends could not successfully be sought. When we had lost our moral capacity of pleasing him, that we might enjoy him, he restoreth us to it by the wonderful work of our redemption. In Christ he hath reconciled the world unto himself ; and hath given them a general act of oblivion, contained in the covenant of grace, which nothing but men's obstinate and final unwillingness can deprive them of. To procure their consent to this gracious covenant, he hath " committed" to his ministers the " word of reconciliation;" commanding us " to beseech men, as in the stead of Christ, and as though God himself did beseech them by us, to be reconciled unto God," 2 Cor. v. 1820; and to show them first their sin and misery, and proclaim and offer the true remedy, and to let them know, that all things are now ready, and by pleading their duty, their necessity, a!hd their commodity, to compel them to come in, Matt. xxii. 4; Luke xi. 17,23. But so great is the blindness and obstinacy of men, that the greatest part refuse consent; being deceived a Noverint universi quod praesens opusculum non aggredior, ut fidelium auribus prophanas aliquas vocum ingeram novi-tates, sed ut innocenter et sobrie de altissimo, &c. Ockam de Sacram. Alt. prolog. In zelo domus Domini, mine persolvo debitum, vile quidem, sed fidele ut puto, et an i mum qui-busque egregiis, Christityronibus : grave vero et importable apostatis insipientibus: quorum priores ni fallor, cum lachry-mis forte qua? ex Dei charitate profluunt, alii cum tristitia, by the pleasures, and profits, and honours of this present world; and make their pretended necessities or business the matter of their excuses, and the unreasonable reasons of their refusal, negligence, and delays, till death surprise them, and the door is shut; and they knock, and cry for mercy and admittance, when it is too late, Matt. xxv. 1012. Against this wilful negligence and presumption, which is the principal cause of the damnation of the ungodly world, I have written many books already.6 But because there are many that profess themselves unfeignedly willing, not only to be saved, but also to be Christ's disciples; to learn of him, to imitate him, and be conformed to him, and to do the will of God, if they could but. know it; I have determined, by God's assistance, to write this book for the use of such, and to give them from God's word those plain directions, which are suited to the several duties of their lives, and may guide them safely in their walk with God, to life eternal. Expect not here copious and earnest exhortations, for that work I have done already; and have now to do with such, as say they are made willing, and desire help against their ignorance, that skill and will may concur to their salvation. I shall labour to speak as plainly as I can, because I specially intend it for the ignorant; and yet to be competently exact in the directions, lest such readers lose the benefit by mistakes. And I must speak to many cases, because I speak to fami- sed quse ex indignatione et pusiUanimitate deprehensse con-scientiae extorquetur, illud excipiunt. Gildas Prolog. Excid. b Habet, inquies, Britannia rectores, habet speculatores : Quid tu negando mutiri disponis? Habet, inquam habet, si non ultra, non citra numerum: sed quia inclinati tanto pon-dere sunt pressi, idcirco spatium respirandi non habent. Prae-occupabaut igitur se mutuo talibus objectionibus, &c. Gildas ib. I CHRISTIAN DIRECTORY. Part I. lies, where all are not in the same condition, and the same persons are not still the same. And therefore if I should not be brief in the particulars, I should be too long in the whole ; and tediousness might deprive some readers of the benefit. In families some are (too ordinarily) ungodly, in a carnal, unrenewed state; and some are godly, in a state of grace.1 These are considerable as chris-tians simply, with respect to God, or in their relations to others : these relations are either ecclesiastical, civil, or domestical (family relations). Accordingly, my intended method is, 1. To direct ungodly, carnal minds, how to attain to a state of grace. 2. To direct those that have saving grace, ow to use it; both in the contemplative and active parts of their lives; in their duties of religion, both private and public; in their duties to men, both in their ecclesiastical, civil, and family relations. And, by the way, to direct those that have grace, how to discern it, and take the comfort of it; and to direct themhowto grow in grace, and persevere unto the end. And if any reader should be discouraged at the number of duties and directions set before him, I entreat him to consider, 1. That it is God, and not I, that imposeth all these duties on you: and who will question his wisdom, goodness, or power to make laws for us and all the world ? 2. That every duty and direction is a mercy to you; and therefore should not be matter of grief to you, but of thanks. They are but like the commands of parents to their children, when they bid them eat their meat, and wear their clothes, and go to bed, and eat not poison, and tumble not in the dirt; and cut not your fingers, and take heed of fire and water, &c. To leave out any such law or duty, were but to deprive you of an excellent mercy; you will not cut off or cast away any member of your body, any vein, or sinew, or artery, upon pretence that the number maketh them troublesome, when the diminishing of that number would kill or maim you. A student is not offended that he hath many books in his library ; nor a tradesman that he hath store of tools; nor the rich at the number of his farms or flocks. Believe it, reader, if thou bring not a malignant quarrelsome mind, thou wilt find that God hath not burdened, but blessed thee with his holy precepts, and that he hath not appointed thee one unnecessary or unprofitable duty; but only such as tend to thy content, and joy, and happiness.1* 0 let it be the daily, earnest prayer of me and thee, that our hearts prove not felse and unwilling to follow the directions which are given us, lest we condemn ourselves in the things which we allow. Your practice now will show, whether it be through want of will or skill, if henceforth you unfaithfully neglect your duty. If you are willing, obey now what is plainly taught you, and show by your diligence that you are willing. r CHAPTER I. PART I. Directions to unconverted, graceless Sinners, for the attaining of true saving Grace. If ungodly, miserable sinners were as few, as the devil and their self-love would make themselves believe,11 I might forbear this part of my work as needless. For the whole need not the physician, but the sick. If you go into twenty families, and ask them all, whether any of them are in an unsanctified state, unrenewed and unpardoned, and under the wrath and curse of God ? you will meet with few that c Duae sunt viae, duplicesque cursus animorum e corpore exeuntium. Nam qui se vitiis humanis contaminarunt et libidinibus se tradiderunt, iis devium quoddam iter est, seclu-sum a concilio deorum. Qui autem se integros eastosque ser-varunt, quibusque fuit minima cum corporibus contagio, datum confecerit, ad astra facile revertetur: Non qui aut immoderate, aut intemperanter vixerit. Cicero de Univers. Im-probo bene esse non potest. Id Par. Quod si inest in homi-num genere, mens, tides, virtus, concordia, unde heec in terras nisi a superis diffluere potuerunt ? cumque sit in nobis con-silium, ratio, prudentia, necesse est deos haac ipsa habere nia-jora: Nee habere solum, sed etiam his uti in optimis et max-imis rebus. Cicero de Nat. Deor. 1. 2. p. 76. Quod si pcena, si mctus supplicii, non ipsa turpitude, deterret ab injuriosa facinorosaque vita, nemo est injustus : at incauti potius ha-bendi sunt improbi. Callidi, non boni sunt, qui utilitate tan-tum, non ipso honesto, ut boni viri sint, moventur. Cicero de Leg. 1. 1. p. 289. Ut nihil interest, utrum nemo yaleat, an nemo possit valere; sic non intelligo quid intersit, utram nemo sit sapiens, an nemo essc possit. Cic. de Nat. Deor. 1. 3. p. 138. Cicero was afraid to speak what he knew of the Unity of the Eternal God, the Maker of all: Ilium quasi parentem hujus universitatis in venire, difficilej et cum in- will not tell you, they hope it is better with them than so; and though they are sinners, as all are, yet that they are repenting, pardoned sinners. Nay, there is scarce one of many of the most wicked and notoriously ungodly, but hope they are in a penitent, pardoned state. Even the haters of God will say they love him; and the scorners at godliness will say that they are not ungodly; and that it is but hypocrisy and singularity that they deride: and it were well for them, if saying so would go for proof, and he that will be their Judge would take their words. But God will not be deceived, though foolish men are wise enough to deceive themselves. Wickedness will be wickedness when it hath clothed itself with veniris, indicare in vulgus nefas. Lib. de Univers. p. 2. And the same he saith, Lib. 2. de Nat. Deor. d Vult Deus quodainmodo pati vim; et hoc summse est beneficentiie, ut ad benefaciendum se pulsari solicitarique velit. Jos. Acosta, 1. 4. c. 12. p. 396. Leg. Danielis Episcop. Lpist. ad Bonif. Mogunt. inter Epist. Bonif. 67. de Methodo convertendi Paganns. > Hsesit tam desperati insulae excidii, insperatique mentio auxilii, memorise eorum qui utriusque miraculi testes extitere: et ob hoc reges, publici, privati, sacerdotes, ecclesiastici, suum quique ordinem servarunt. At illis decedentibus, cum suc-cessisset setas tempestatis illius nescia, et prsasentis tantum serenitatis expers, ita cuncta veritatis ac justititc moderamina concussa ac subversa sunt, ut earum non dicam vestigium, sed ne monumentum quidem in supra dictis propemodum or-dinibus appareat; exceptis paucis, et valde paucis, qui ob amissionem tantee multitudinis, quae quotidie prona ruit ad tartara, tam brevis numeri habentur, ut eos quodammodo venerabilis mater ecclesia in sinu suo recumbentes non vi-deat, quos solos veros iilios habeat. Quorum nequis me egre-giam vitam omnibus admirabilem, Deoque amabilem carpere putet; si qua liberns de his, immo lugubrius, cumulo malo- Communem atque usitatam populo viam, non csse terendam. Chap. I. CHRISTIAN ETHICS. the fairest names: God will condemn it when it hath found out the most plausible pretences and excuses. Though the ungodly think to bear it out in pride and scorn, and think to be saved by their hypocritical lip-service, as soon as the most holy worshippers of the Lord, yet " shall they be like chaff which the wind driveth away: they shall not be able to stand in judgment, nor sinners in the congregation of the righteous," Psal. i. 46. And if God know better than foolish men, then certainly the flock is little to whom the " Father will give the kingdom," Luke xii. 32. And " wide is the gate, and broad is the way, that leadeth to destruction, and many there be that go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it," Matt. vii. 13, 14. When Christ was asked, " Lord, are there few that be saved ?" he answered, " Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able," Luke xiii. 23, 24. But, alas! we need no other information than common experience, to tell us whether the greatest part of men be holy, and heavenly, and self-denying; that seek first the kingdom of God and his righteousness, and love God above all, and will forsake all they have for the sake of Christ: and undoubtedly none but such are saved; as you may see Heb. xxi. 14; Matt. vi. 20, 21,33; Lukexiv. 33. Seeing then the godly are so few, and the ungodly so many; and that God will take nothing for holiness that is not such indeed; and seeing it is so terrible a thing to any man that hath his wits about him, to live one day in an unconverted state, because he that dieth so, is lost for ever; methinks it should be our wisdom, to be suspicious of ourselves, and careful lest we be deceived in so great a business, and diligent in searching and examining our hearts, whether they are truly sanctified or not; because it can be no harm to make sure work for our salvation; whereas presumption, carelessness, and negligence, may betray us to remediless misery and despair. I do not here suppose the reader to have any such acquaintance with his heart, or care of his salvation, or obedient willingness to be taught and ruled by Jesus Christ, as is proper to those that are truly sanctified; for it is ungodly persons that now I am speaking to. And yet, if I should not suppose them to have some capacity and disposition to make use of the directions which I give them, I might as well pass them by, and spare my labour. I tell thee therefore, reader, what it is that I presuppose in thee, and expect from thee, and I think thou wilt not judge me unreasonable in my suppositions and expectations. 1. I suppose thee to be a man, and l;at therefore that thou hast reason and natural free will, (that is, the natural faculty of choosing and refusing,) which should keep thy sensitive appetite in obedience; and that thou art c Cum despicere ccepimus et sentire, quid sirnus, et quid ab animantibus caeteris differamus, turn ea insequi incipiemus ad quoe nati sumus. Cicero 5. de finib. See the proof of the Godhead, and that God is the Governor of the world, and that there is another life for man, in the beginning of my "Holy Commonwealth," chap. 1, 2, 3. Commoda quibus utimur, lucem qua fmimur, spiritum quern ducimus, a Deo uobis dari et impartiri videmus. Cicero pro Ros. Quis est tam vecors, qui cum suspexerit in ccelum, deos esse non sen-tiat ? et ea quae tanta mente fiunt, ut vix quisquam arte ulla ordinem rerum atque vicissitudinem persequi possit, casu fieri putet ? Cicero de Resp. Arusp. Read Galen's Hymns to the Creator, Li. de usu partium, praecipue, 1. iii. cap. 10. Nulla gens est tam immansueta, neque tam ferrea, que non etiamsi ignoret qualem Deum habere deceat, tam en habendum sciat. Cic. 1. de Leg. Omnibus innatum, et quasi inseulptum est, esse deos. Id de Nat. Deor. A gnoscimus Deum ex operibus ejus. capable of loving and serving thy Creator, and enjoying him in everlasting life. 2. I suppose that thou knowest That thou knowest thyself to be a man; and therefore ti: and what a that thy sensitive part, or flesh, mlmis-should no more rule thee, or be ungoverned by thee, than the horse should rule the rider, or be unruled by him: and that thou understandest that thou art made on purpose to love and serve thy Maker, and to be happy in his love and glory for ever. If thou know not this much, thou knowest not that thou art a man, or else knowest not what a man is. 3. I suppose thee to have a natural That thou hast self-self-love, and a desire of thy own love and a desire preservation and happiness'; and that t0 be lmPPv-thou hast no desire to be miserable, or to be hated of God, or to be cast out of his favour and presence into hell, and there to be tormented with devils everlastingly : yea, I will suppose that thou art not indifferent whether thou dwell in heaven or hell, in joy or torment; but would fain be saved and be happy; whether thou be godly or ungodly, wise or foolish, I will be bold to take all this for granted: and I hope in all this I do not wrong thee. 4. I suppose thee to be one that knowest that thou didst not make "!1hyseT7ndeSt4.Isu thyself;c nor give thyself that power that the first cause or wisdom which thou hast; and that of a" >e being, t_ .! . -, .! , n X -, i power, wisdom,and he that made thee and all the world, goodness of all the must needs be before all the world; matures, hath and that he is eternal, having no be- Syl'Lo"".!"! ginning (for if ever there had been all they. And a time when there was nothing, there {j"f?"! ^ never would have been any thing; because nothing can make nothing); and I suppose thou dost confess that all the power, and wisdom, and goodness of the whole creation set together, is less than the power, and wisdom, and goodness of the Creator; because nothing can give more than it hath to give. I suppose, therefore, that thou dost confess that there is a God; for to be the eternal, infinite Being, and the most powerful, wise, and good, and the first cause of all created being, and power, and wisdom, and goodness, this (with the subsequent relations to the creature) is to be GOD. If thou wilt deny that there is a God, thou must deny that thou art a man, and that there is any man, or any being. 5. I suppose thou knowest that That the Creator God, who gave a being unto all things, of all is the Lord is by this title of creation, the abso- or Owner of all; ij.r\ t ii? n ijii 'he Kuler ot the lute Owner or Lord of all: and that rational mature; he that made the reasonable crea- a'i the Benefactor tares, with natures to be governed, anuE"dofal1-in order to a further end, is by that title, their supreme Governor; and therefore hath his laws commanding duty, and promising reward, and threatening punishment; and therefore will judge men according to these laws, and will be just in judgment, Cic. 1. Tusc. Nullum est animal prater hominem quod ha-bet ullam notitiam Dei. Cic. 1. de Legib. Nulla gens tam fera, cuius mentem non imbuerit deorum opinio. Cic. 1. Tusc. " I had rather believe all the Legends, Talmud, Alcoran, than that this universal frame is without a mind." Lord Bacon, Essay 16. "A little philosophy inclineth man's mind to atheism: but depth in philosophy bringeth men's mind about to religion." Lord Bacon, Essay 16. Stoici dicunt unum deum esse, ipsumque et mentem et fatum et Jovem dicunt: principio ilium cum esset apud se, substantiam om-nem per aerem in aquam convertisseQuod autem faciat, Verbum Deum esse quod in ipsa sit. Hunc enim quippe sempiternum per ipsam (materiam) omnem singula creare. Mundum quoque regi et administrari secundum mentem et providentiam mente per omnes illius partes pertingente Laert. in Zenone. 10 CHRISTIAN DIRECTORY. Part I. and in his rewards and punishments. And that he that freely gave the creature its being, and all the good it hath, and must give it all that ever it shall nave, is the Father or most bountiful Benefactor to his creatures. Surely I screw thee not too high in supposing thee to know all this; for all this is no more than that there is a God. For he is not God, if he be not the Creator, and therefore our Owner, qur Ruler, and Benefactor, our absolute Lord, our most righteous Governor, and our most loving Father, or Benefactor. That this God must 6- l suppose therefore that thou be obeyed and art convinced, that God must be ab-Ioved- solutely submitted to, and obeyed before all others in the world, and loved above all friends, or pleasures, or creatures whatsoever. For to say, He is my Owner, is to say, I must yield myself to him as his own; to say, I take him for my supreme Governor, is to say, that I will absolutely be ruled by him; and to say, I take him as my dearest Father or chief Benefactor, is to say, that I am obliged to give him my dearest love, and highest thanks: otherwise you do but jest, or say you know not what, or contradict yourselves, while you say, He is your God. That nothing is to 7- I suppose that thou art easily be preferred before convinced, that in all the world there hm>i is no creature that can show so full a title to thee as God; or that hath so great authority to govern thee, or that can be so good to thee, or do so much for thee, as God can do, or hath done, and will do, if thou do thy part; and therefore that there is nothing to be preferred before him, or compared with him in our obedience or love: nor is there any that can save us from his justice, if we stand out against him. That he that ruieth 8. I suppose that as thou knowest the world by hones God is just in his laws and judg-Sfe, dotrhnoatnr0uie, merits," so that he is so faithful that them by deceit and he will not, and so all-sufficient that haStharnedlrdsand he need not> deceive mankind, and punishments here- govern them by mere deceit: this after- better beseems the devil, than God: and therefore that as he governeth man on earth by the hopes and fears of another life, he doth not delude them into such hopes or fears; and as he doth not procure obedience by any rewards or punishments in this life, as the principal means, (the wicked prospering, and the best being persecuted and afflicted here,) therefore his rewards or punishments must needs be principally hereafter in the life to come. For if he nave no rewards or punishments, he hath no judgment; and if he have no judgment, he hath no laws (or else no justice); and if he have no laws, (or no justice,) he is no governor of man (or not a righteous governor); and if he be not our governor, (and just,) he is not our God; and if he were not our God, we had never been his creatures, nor had a being, or been men. 9. I suppose thou knowest that if d had not discovered what he would do with us in the life to come, yet "!" is hfehljest bound to obey and love his Maker, because he is our absolute Lord, our highest Ruler, and our chief Benefactor; and all that we are to have is from him. And that if man be bound to spend his life in the service of his God, it is certain that he shall be no loser by him, no, not by the costliest obedience that we can perform; for God (1 Mundus numine regitur, estque quasi communis urbs et civitas hominum. Cicero 2. de finib. Iinpiis apud inferos sunt pcenae praeparate. Cicero ]. de Invent. Impii apud inferos pcenas luuni. Idem. Phil, et 1. de Legib. Jovem rhat man being bound tn love and obey God above al that we cannot be losers by his service. cannot appoint us any thing that is vain; nor can he be worse to us than an honest man, that will see that we lose not by his service. Therefore that God for whom we must spend and forsake this life, and all those pleasures which sensualists enjoy, hath certainly some greater thing to give us, in another life. 10. I may take it for granted at the _, , worst, that neither thyself, nor any Jayfhutml_,, infidel in the world, can say that you there is no life to are sure that there is not another life come' for man, in which his present obedience shall be rewarded, and disobedience punished. The worst that ever infidel could say was, that he thinketh there is no other life. None of you dare deny the possibility of it, nor can with any reason deny the probability. Well, then, let this be remembered while we proceed a little further with you. 11. I suppose or expect that you That you are sure have so much use of sense and reason, of th.e brevity and as to know the brevity and vanity of and 'fUt the 8pro-all the glory and pleasures of the liability or possi. flesh; and that they are all so quickly jf *0ry';dle" gone, that were they greater than should command they are, they can be of no consider- J}!}^ "' and able value. Alas, what is time! How rationa l6mature, quickly gone, and then it is nothing! against all that can and all things then are nothing bc 8et agamst u-which are passed with it! So that the joys or sorrows of so short a life, are no great matter of gain or loss. I may therefore suppose that thou canst easily conclude, that the bare probability or possibility of an endless happiness, should be infinitely preferred before such transitory vanity, even the greatest matters that can be expected here; and that the probability or possibility of endless misery in hell, should engage us with far greater care and diligence to avoid it, than is due for the avoiding any thing that you can think to escape by sinning; or any of the sufferings of this momentary life. If you see not this, you have lost your reason; that the mere probability or possibility of a heaven and hell, should much more command our care and diligence, than the fading vanities of this dreaming, transitory life. 12. Well, then, we have got thus Therefore that a far in the clearest light. You see i,oiy life is every that a religious, holy life, is every man's duty, were it man's duty, not only as they owe it ftlud,"^Suy to God as their Creator, their Owner, or probability: and Governor, and Benefactor; but also, ^.^^-..u because as lovers of ourselves, our a joy and misery reason commandeth us to have ten hereafter; because thousandfold more regard of a pro- %?&$&* bable or possible joy and torment vain, nor make us which are endless, than of any that ^J^" deceits is small and of short continuance. And if this be so, that a holy life is every man's duty, with respect to the life that is to come, then it is most evident, that there is such a life to come indeed, and that it is more than probable or possible, even certain. For if it be but man's duty to manage this life, by the hopes and fears of another life, men it must follow, that either there is such a life to come, or else that God hath made it man's duty to hope, and fear, and care, and labour, and live in vain: and that he himself doth tantalize and cheat his creatures, and rule the world by motives of deceit, and make religion and obedience to our Maker to be a life of folly, delusion, and our loss. And he that believeth this of God, doth dominatorem rerum, et omnia nutu regentem, et praesentem et praepotentem, qui dubitat, haud sane intelligo, cur lion idem, sol sit, an nullus sit dubitari possit. Ciccr. de Nat. Deor. 2. p. 48. Chap. I. CHRISTIAN ETHICS. 11 scarce believe him to be God. Though I have mentioned this argument in another treatise, I think it not unmeet here to repeat it for thy benefit. That an the mat- 13. And seeing I suppose thee to ters of this transi- be convinced of the life to come, and Mri"! V? *at raTan's happiness and misery is refer to the life to there, I must needs suppose that thou come- dost confess, that all things in this life, whether prosperity or adversity, honour or dishonour, are to be esteemed and used as they refer to the life to come. For nothing is more plain, than that the means are to have all their esteem and use in order to their end. That only is good in this life, which tendeth to the happiness of our endless life; and that is evil indeed in this life, that tendeth to our endless hurt, and to deprive us of the everlasting good. And therefore no price or motive should hire us to sin against God, and to forfeit or hinder our endless happiness. _,. 14. 1 may suppose, if thou have That no man can .-. / ,, rJr .., - ,, , love God too much, reason, that thou wilt confess that nor make too sure Qod cannot be too much loved, nor of ms salvation. Qbeyed toQ exactlv> nf)r gerved toQ diligently (especially by such backward sinners, that have scarce any mind to love or worship him at all); and that no man can make too sure of heaven, or pay too dear for it, or do too much for his salvation, if it be but that which God hath appointed him to do. And that you have nothing else that is so much worth your time, and love, and care, and labour. And therefore though you have need to be stopped in your love, and care, and labour for the world, because for it you may easily pay too dear, and do too much; yet there is no need of stopping men in their love, and care, and labour for God and their salvation; which is worth more than ever we can do, and where the best are apt to do too little. That this life i, t, I5- I also suppose thee to be one given us for trial that knowest, that this present life and preparation to js given us on trial,6 to prepare for the hfe to come. ^ ufe ^ ^j c()me ^^ . ^ that as men live here, they shall speed for ever; and that time cannot be recalled when it is gone, and therefore that we should make the best of it while we have it. , 16. I suppose thee also to be easily tho*4htsns'hould be convinced, that seeing man hath his serious and fre- reason and life for matters of ever-seriousandfre-reasonandlifeformattersofever-SiSre'rtateh" lasting consequence, his thoughts of them should be frequent and very serious, and his reason should be used about these things, by retired, sober deliberation. That you ,-an wi, 17- And I suppose thee to be or may do, which a man, and therefore so far ac- a^CnTare I"!*** "!th .feelf, as that therefor heni. whether most mayst know, if thou wilt, whether for this life, or for thy heart and life do answer thy con-that to come. victions> ana whether they are more for heaven or earth; and therefore that thou art capable of self-judging in this case. e Non temere, nee fortuito, sati et creati sumus; sed pro-fecto fuit quaedam vis, quae generi consuleret humano; nee id gigneret, aut aleret, quod cum exantlavisset omnes labores, turn mcideret in mortis malum sempitemum. Cic. 1. Tuscul. Nee unquam bono quicquam mali eyenire potest, nee vivo nee mortuo. Nee res ejus a Diis negliguntur. Idem. 1. Tusc. f Abeunt omnia unde orta sunt. Cic. in. lat. Maj. Dii immortales sparserunt animos in corpora humana, xit essent qui terras tuerentur, quique ccelestem ordinem contem-plantes, imitarentur eum vitae modo atque constantia. Cic. in Cato Maj ore. Ex terra sunt homines, non ut incolse, et habi- esse mortalem, sed corpus hoc. Idem. Somn. Scip. Cum natura ceeteras animantes abjecisset ad pastum, solum homi- Perhaps you will say, that while I am directing you to be holy, I suppose you to be holy first; for all this seemeth to go far towards it. But I must profess that I see not any thing in all these suppositions, but what I may suppose to be in a heathen; and that I think all this is but supposing thee to have the use of thy reason, in the points in hand. Speak freely: Is there any one of all these points that thou canst or darest deny ? I think there is not. And therefore if heathens and wicked men deny them in their practice, that doth but show that sin doth brutify them, and that, as men asleep, or in a crowd of business, they have not the use of the reason which they possess, in the matters which their minds are turned from. 18. Yea, one thing moreIthinkI nmon may suppose in all or most that will us profrss' to 'Kve read this book; that you take on you in Christ, and con-also to believe in Jesus Christ, and ^^ g^6'to in the Holy Ghost the Sanctifier, and that the Scriptures are the word of God. And if you do so indeed, I may then hope that my work is in a manner done, before I begin it: but if you do it but opinionatively and uneifectually, yet God and man may plead with you the truths which you profess. Having told you what I presuppose in you, I proceed now to the directions. But I again entreat and charge thee, reader, as thou lovest thy soul, and wouldst not be condemned for hypocrisy and sloth, that thou dost not refuse to put in practice what is taught thee, and show thereby, that whatever thou pretendest, thou art not willing to do thy part for thy own salvation, no not in the most reasonable, necessary things.' Direction I. If thou be truly willing to be sanctified and a child of God, remain not in a state of ignorance; but do thy best to come into the light, and understand the word of God, in the matters of salvation. If knowledge be unnecessary, why have we understanding ? * and wherein doth a man excel a beast ? If any knowledge at all be necessary, certainly it must be the knowledge of the greatest and most necessary things: and nothing is so great and necessary as to obey thy Maker, and to save thy soul. Knowledge is to be valued according to its usefulness. If it be a matter of as great concernment to know how to do your worldly business, and to trade and gather worldly wealth, and to understand the laws, and to maintain your honour, as it is to know how to be reconciled unto God, to be pardoned and justified, to please your Creator, to prepare in time for death and judgment, and an endless life, then let worldly wisdom have the pre-eminence. But if all earthly things be dreams and shadows, and valuable only as they serve us in the way to heaven, then surely the heavenly wisdom is the best. Alas, how far is that man from being wise, that is acquainted with all the punctilios of the law, that is excellent in the knowledge of all the languages, sciences, and nem erexit, et ad cceli quasi cognationis, domiciliique pristini conspectum excitavit: turn speciem ita formavit oris, ut in ea penitus reconditos mores effingeret. Cic. 1. de Legib. Nisi Deus istis te corporis custodiis liberaverit, ad ccelum aditus patere non potest. Cicero Somn. Scip. Animi omnium sunt immortales : sed bonorum divini. Cic. 2. de Legib. Bono-rum mentes mihi divinse atque seternas videntur, et ex homi-num vita ad deorum religionem et sanctimoniamque migrare. Idem. Animus est ingeneratus a Deo, ex quo vere vel agnatio nobis cum coelestibus, vel genus vel stirps appellari potest. idem. 1. de Leg. e Qui seipsum cognoverit, cognoscet in se omnia: Deum, ad cujus .imaginem factus est: mundum, cujus simulachrum gerit; creaturas omnes cum quibus symbolum habet. Paul. Scaliger Thes. p. 722. 12 CHRISTIAN DIRECTORY. Part I. arts, and yet knoweth not how to live to God, to mortify the flesh, to conquer sin, to deny himself, nor to answer in judgment for his fleshly life, nor to escape damnation! As far is such a learned man from being wise, as he is from being happy. Two sorts among us do quietly live in damning ignorance. First, abundance of poor people, who think they may continue in it, because they were bred in it; and that because they are not book-learned, therefore they need not learn how to be saved; and because their parents neglected to teach them when they were young, therefore they may neglect themselves ever after, and need not learn the things they were made for. Alas, sirs, what have you your lives, your time, and reason for ? Do you think it is only to know how to do your worldly business ? Or is it to prepare for a better world ? It is better that you knew not how to eat, or drink, or speak, or go, or dress yourselves, than that you know not the will of God, and the way to your salvation. Hear what the Holy Ghost saith, 2 Cor. iv. 3, 4, " But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." Darkness is unsafe and full of fears; the light is safe and comfortable. A man in ignorance is never like to hit his way: nor can he know whether he be in or out; nor what enemy or danger he is near. It is the devil that is the prince of darkness, and his kingdom is a kingdom of darkness, and his works are works of darkness. See Eph. vi. 12.; Col. i. 13; 1 John ii. 11 ; Luke xi. 34, 35. Grace turneth men from darkness to light, Acts xxvi. 18, and causeth them to cast off the works of darkness, Rom. xiii. 12; because we are the children of light and of the day, and not of darkness or of night, 1 Thess. v. 5. They that were sometimes darkness, are light in the Lord, when they are converted, and must walk as the children of the light, Eph. v. 8. In the dark the devil and wicked men may cheat you, and do almost what they list with you. You will not buy your wares in the dark, h Cum quern pesnitet peccasse pene innocens est: maxima purgationum pars est voluntaria pcenitentia delictorum. Seal. Thes. p. 742. Facilius iis ignoscitur qui non perseverare sed ab errato se revocare, moliuntur; est enim humanum pec-care, sed belluinum in errore perseverare. Cic. in Vat. Even Aristotle could say, that he that believed as he ought of the gods, should think as well of himself, as Alexander that commandeth so many men. Plutarch, de Tranquil. Anim. p. 155. Nullus suavior animo cibus est, quam cognitio veritatis. Lactant. Instit. 1. 1. c. 1. It is a marvellous and doleful case to think how ignorant some people live, even to old age, under constant and excellent teaching. Some learn neither words nor sense, but hear as if they heard not: some learn words, and know the sense no more than if they had learned but a tongue unknown; and will repeat their creed and catechism, when they know not what it is that they say. A worthy minister of Helvetia told me, that their people are very constant at their sermons, and yet most of them grossly ignorant of the things which they most frequently hear. It is almost incredible what ignorance some ministers report that they have found in some of the eldest of their auditors. Nay, when I have examined some that have professed strictness in religion, above the common sort of people, I have found some ignorant of some of the fundamentals of the Christian faith. And I remember what an ancient bishop about twelve hundred years ago saith, Maximus Taurinensis in bis homilies, that when he had long preached to his people, even on an evening after one of his sermons, he heard a cry or noise among the people, and hearkening what it was, they were by their outcry helping to deliver the moon, that was in labour and wanted help. His words are, Quis non moleste ferat sic vos esse vestrae salutes immemores, ut etiam ccelo teste peccetis? Nam cum ante dies plerosque cumcupiditate pulsayerim, ipsa die circiter vesperam tanta vocileratio populi extitit, ut irreligiositas ejus penetraret ad ccelum. Quod cum requirerem quid sibi clamor hie velit? dixerunt nor travel, nor do your work in the dark: and will you judge of the state of your souls in the dark ? and do the work of your salvation in the dark ? I tell you the devil could never entice so many souls to hell, if he did not first put out the light, or put out their eyes. They would never so follow him by crowds, to everlasting torments, by daylight, and with open eyes. If men did but know well what they do when they are sinning, and whither they go in a carnal life, they would quickly stop, and go no further. All the devils in nell could never draw so many thither, if men's ignorance were not the advantage of temptations. Another sort among us that are ignorant of the things of God, are sensual gentlemen, and scholars, that have so much breeding as to understand the words, and speak somewhat better than the ruder sort, but indeed never knew the nature, truth, and goodness of the things they speak of :h they are many of them as ignorant of the nature of faith, and sanc-tification, and the working of the Holy Ghost in planting the image of God upon the soul, and of the saints' communion with God, and the nature of a holy life, as if they had never heard or believed, that there is such a thing as any of these in being. Nicodemus is a lively instance in this case: a ruler in Israel, and a Pharisee, and yet knew not what it was to be born again. And the pride of these gallants maketh their ignorance much harder to be cured, than other men's ; because it hindereth them from knowing and confessing it. If any one would convince them of it, they say with scorn, as the Pharisees to Christ, John ix. 40, " Are we blind also ? " Yea, they are ready to insult over the children of the light, that are wise to salvation, because they differ from the loose or hypocritical opinions of these gentlemen, in some matters of God's worship; of which their worships are as competent judges, as the Pharisees of the doctrine of Christ, or as Nicodemus of regeneration, or as Simon Magus, or Julian, or Porphyry, of the gifts of the Holy Ghost. These honourable, miserable men, will bear no contradiction or reproof: who dare be so unmannerly, mihi quod laboranti lunse vestra vociferatio subveniret; et defectum ejus suis clamoribus adjuvaret: Kisi equidem et miratus sum vanitatem, quod quasi devoti Christiani Deo ferebatis auxilium. Clamabatis enim ne tacentibus vobis perderet elementum . tanquam infirmus enim et imbecillis, nisi vestris adjuvaretur yocibus, non posset lumiuaria de-fendere quse creavit. It is cited also by Papirius Massonus in vita Hilarii Papae, fol. 67. Therefore popery is suitable to the children of darkness, and unsuitable to the children of light, because it greatly befriendeth ignorance, hindering the people from the Holy Scriptures, and quieting them with the opiate of an easy implicit faith, in believing as the Roman church believeth, though they know not what it believeth, or mistake, and think it believeth that which it doth not. Ockam. lib. de Sacram. Altar, cap. 1. citeth Innocent. Extra de Sum. Trin. to prove the great benefit and efficacy of implicit faith, that it would prove an error to be no sin : " In tantum, inquit, valet fides implicita, ut dicunt aliqui, ut si aliquis earn habet, quod scilicet credit quicquid Ecclesia credit, si false opiniatur, ratione naturali motus, quia pater est vel prior filio, vel quod tres personee sint tres res ab in-vicem distantes, non est hsereticus, nee peccat; dummodo hunc errorem non defendat, et hoc ipsum credit, quia credit ecclesiam sic credere, et suam opinionem fidei ecclesiae sup-ponit. Quia licet sic male opinetur, non tamen est ilia fides sua, immo fides sua est fides Ecclesiae. This implicit faith, being nothing but to believe that the church erreth not, is not an implicit faith in God, (to believe that all that God reveal-eth is true,) which all men have that believe in God, as rational an excuse for ignorance and error, as a belief in the church of Rome ? This is too short and easy a faith to be effectual to the true ends of faith. Si igitur tantae sit efficaciaa fides implicita, ut excuset ignoranter errantem circa ilia qua? in Scriptura canonica sunt expressa, multo inagis excusabit ignoranter opinantein aliquid quod nee in Scriptura canonica reperitur expressum. Ockam. ibid. Chap. I. CHRISTIAN ETHICS. 13 disobedient, or bold, as to tell them that they are out of the way to heaven, and strangers to it (that I say not, enemies); and to presume to stop them in the way to hell, or to hinder them from damning themselves, and as many others as they can ? They think this talk of Christ, and grace, and life eternal, if it be but serious, (and notlike their own, in form, or levity, or scorn,) is but the troublesome preciseness of hypocritical, humorous, crack-brained fellows : and say of the godly, as the Pharisees, John vii. 47 49, " Are ye also deceived ? Have any of the rulers or of the Pharisees believed on him? But this people who knoweth not the law are cursed." Well, gentlemen or poor men, whoever you be that savour not the things of the Spirit, Rom. viii. 57, 13, but live in ignorance of the mysteries of salvation, be it known to you, that heavenly truth and holiness are works of light, and never prosper in the dark ; and that your best understanding should be used for God and your salvation, if for any thing at all. It is the devil and his deceits that fear the light. Do but understand well what you do, and then be wicked if you can; and then set light by Christ and holiness if you dare! 0 come but out of darkness into the light, and you will see that which will make you tremble to live ungodly and unconverted another day: and you will see that which will make you with penitent remorse lament your so long neglect of heaven, and wonder that you could live so far and so long beside your wits, as to choose a course of vanity and bestiality in the chains of Satan, before the joyful liberty of the saints: and, though we must not be so uncivil as to tell you where you are, and what you are doing, you will then more uncivilly call yourselves, " exceedingly mad and foolish, disobedient, deceived, serving divers lusts and pleasures," as one did that thought himself before as wise and good as any of you, Acts xxvi. 11; Tit. iii. 3. Live not in a sleepy state of ignorance, if ever you would have saving grace. Direct. II. Especially labour first to understand the true nature of a state of sin and a state of grace. It is like you will say, that all are sinners; and that Christ died for sinners; and that you were regenerate in your baptism; and that for the sins that since then you have committed, you have repented of them, and therefore you hope they are forgiven.' But stay a little, man, and understand the matter well as you go; for it is your salvation that lieth at the stake. It is very true that all are sinners: but it is as true, that some are in a state of sin, and some in a state of grace; some are converted sinners, and some unconverted sinners; some live in sins inconsistent with holiness, (which therefore may be called mortal,) others have none but infirmities which consist with spiritual life (which in this sense may be called venial); some hate their sin, and long to be perfectly delivered from it, and others so love it, as they are loth to leave it. And is there no difference, think you, between these ? It is as true also, that Christ died for sinners: (or else where were our hope ?) but it is true also, that he died to " save his people from their sins," k Matt, i. 21, and " to bring them from darkness unto light, 1 Poenitenti optimus est portus, mutatio consilii. Cic. Phil. 12. k Bonum gratise unius hominis majus est quam bonum naturae totius universi. Aquin. 12. q. 113. art. 9. ! Quicquid Deo gratum dignuraque offertur, de bono the-sauro cordis defertur. Intra nos quippe est quod Deo offeri- mus, omne viz. acceptable munus: Ibi timor Dei-----ibi con- fessio, ibi largitas, ibi sobrietas, ibi paupertas spiritus, ibi com-passio, &c. Potho Prumiens. de Domo Dei, I. 2. De regno Dei quod iutra nos est meditamur vanitates et insanias falsas, and from the power of Satan unto God," Acts xxvi. 18, and " to redeem us from all iniquity, and purify to himself a peculiar people zealous of good works," Tit. ii. 14, and " that except a man be born again, and converted, and become as a little child, (in humility and beginning the world anew,) he cannot enter into the kingdom of heaven," John iii. 3, 5; Matt, xviii. 3, and that even he that died for sinners, will at last condemn the workers of iniquity, and say, " Depart from me, ye cursed, into everlasting fire," Matt. xxv. 41," I never knew you," Matt. vii. 23. It is very true, that you were sacramentally regenerate in baptism, and that he that believeth and is baptized, shall be saved, and all that are the children of promise, and have that promise sealed to them by baptism, are regenerate. The ancients taught that baptism puts men into a state of grace; that is, that all that sincerely renounce the world, the devil, and the flesh, and are sincerely given up to God the Father, Son, and Holy Ghost, according to the covenant of grace, and profess and seal this by their baptism, shall be pardoned, and made the heirs of life. But as it is true, that baptism thus saveth, so is it as true,' that it is not the " outward washing only the filth of the flesh" that will suffice, but the " answer of a good conscience towards God," 1 Pet. ii. 21; and that " no man can enter into the kingdom of God, that is not born of the Spirit, as well as of water," John iii. 5; and that Simon Magus and many another have had the water of baptism, that never had the Spirit, but still remain in the " gall of bitterness, and bond of iniquity, and had no part nor lot in that business, their hearts being not right in the sight of God," Acts viii. 13, 21, 23. And nothing is more sure, than that " if any man have not the Spirit of Christ (for all his baptism) he is none of his," Rom. viii. 9; and that if you have his Spirit, you " walk not after the flesh, but after the Spirit;" and are " not carnally but spiritually minded," and are " alive to God," and as " dead to the world," Rom. viii. 1, 58, 10, 13, 14. Whether all that were baptized are such as these, when they come to age, judge you. 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 easy 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 holiness, 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 dum interioribus animas virtutibus, in quibus regnum Dei consistit, privati, ad exteriora queedam studia ducimur, et circa corporales exercitationes quse ad modicum miles esse viden-tur, occupamur, fructus spiritus, qui sunt cbaritas, pax, gau-dium, &c. intus minime possidemus, et exterius quarunaum consuetudinum observantias sectamur; in exercitiis tantuin corporalibus quse sunt jejunia, vigiliae, asperitas seu vilitas vestis, &c. regulam nobis vivendi quasi perfectam statuentes. Idem ibid. 14 CHRISTIAN DIRECTORY. Part I. never too late to save; but I am sure it never comes too soon. 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 poison, 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 toad much better than his; and obey his enemy against him : and it is like a madman's dealing with his physician, 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 mere inconsiderate act of sin, in one that otherwise liveth an obedient, holy life. On the other side, a state of holiness is nothing else but the habitual and predominant devotion and dedication of soul, and body, and life, and all that we have, to God;m and 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 Governor 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, brutish pleasures to rejoice in. This is a state and life of holiness : when we persuade you to be holy, we persuade 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, what grace and sin are, and the work is almost done. Direct. III. To know what a life of holiness is, m Nullareligio vera est. nisi qua? virtute et justitia constat. Id. ibid. S . 4 n 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 prevailed with them, though many were killed with it, p. 407, 408. lib. 2. Terrent praceptis feralibus, ut in medio Vandalorum nostri nullatenus respirarent: neque usque quaque orandi aut immolandi concederetur gementibus locus. Nam et diversse calumnia3 non deerant quotidie, etiam illis sacerdotibus, qui in his regionibus versabantur, quse palatio tributo pendebant. Et si forsitan quisquam, ut moris est, dura Dei populum ad- believe the word of God, and those that have tried it; and believe not the slanders of the devil and of ungodly'men, that never tried or knew the things which they reproach. 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, than such as speak from their own experience ? Nothing more familiar with wicked men, than to slander and reproach the holy ways 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 and other saints, whom they have slandered and put to death. Christ hath foretold us what to expect from them. John xv. 1821, "If the world hate you, ye know that it hated me before it hated you. If ye 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 his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, the^y will keep yours also." 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 his children speak well of the ways 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 woman's and the serpent's 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 brother's righteous," 1 John iii. 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, John viii. 44, expounded by visible demonstrations, had taught it me. Indeed the apostle saith, 1 John iii. 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 lie, he speaketh of his own; for he is a liar, 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 it is that they dwell together hereafter, that are here so like in disposition and action : even as the righteous shall moneret, Pharaonem, Nabuchodonosor, Holofernem, aut ali-quem similem nominasset, objiciebanturilli, quod in personam regis ita dixisset, et statim exilio tradebatur. Hoc enim tem-pore persecutions genus agebatur, hie aperte, alibi occulte, ut piorum nouien talibus msidiis interiret. N. B. Victor. Uticens. p. (mihi) 382. Abundance of pastors were then banished from their churches, and many tormented, and Augustine himself died with fear, saith Victor, ib. p. 376, when he had written (saith he) two hundred and thirty-two books, besides innumerable Epistles, Homilies, Expositions on the Psalms, Evangelists, &c. Chap. I. CHRISTIAN ETHICS. ib dwell with Christ, who bore his image, and imitated his holy, suffering life. I conclude, then, that if thou wilt never turn to God and a holy life, till wicked men give over belying and reproaching them, thou mayst as well say, that thou wilt never be reconciled to God, till the devil be first reconciled to him; and never lovf 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. Direct. IV. That thy understanding may be enlightened, and thy heart renewed, be much and serious in reading the word of God, and those books that are fitted to men in an unconverted state, and especially in hearing the plain and searching preaching of the word. 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, rejoicing the heart," Psal. xix. 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 viii. The preaching of Peter did prick many thousands to the heart to their conversion, Acts ii. 37. The heart of Lydia was opened to attend to the preaching of Paul, Acts xvi. 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. iv. 11. These "weapons are mighty through God, to the pulling down of strong holds ; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ," 2 Cor. iv. 5. Hast 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. And the serious reading of books which expound and apply the Scriptures, suitable to your case, may, by the blessing of God, be effectual to your conversion. I have written so many to this use myself, 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 0 The word itself exciteth reason, and preachers are by reason to shame all sin as a thing unreasonable. And the want of such excitation, by powerful preaching, and plain instructing, and thepersons considering, is a great cause of the world's undoing. For those preachers that lay all the blame on the people's stupidity or malignity, I desire them to read a satisfactory answer in Acosta the Jesuit, li. iv. c. 2,3, & 4. Few souls perish, comparatively, where all the means are used which should be used by their superiors for their salvation: if every parish had holy, skilful, laborious pastors, that would publicly and privately do their part, great things might be expected in the world. But, saith Acosta, Itaque praecipua Brute;A Treatise of Judgment;A Sermon against making light of Christ;A Sermon of Christ's Dominion ;Another of his Sovereignty, &c. Direct. V. If thou wouldst not be destitute of saving grace, let thy reason be exercised about the matters of thy salvation, in some proportion of frequent, sober, serious thoughts, as thou art convinced the weight of the matter doth require. To have reason is common to all men, even the sleepy and distracted: to use reason is common to all that have their senses awake, i cor xiu. 5; Psal. and fit to serve their minds: to use iv. 47; 1 Cor. xi. reason in the greatest matters, is 2S-proper to wise men, that know for what end God made them reasonable.0 Inconsiderate men are all ungodly men; for reason not used is as bad as no reason, and will prove much worse in the day of reckoning. The truth is, though sinners are exceeding blind and erroneous about the things of God, yet all God's precepts are so reasonable, and tend so clearly to our joy and happiness, that if the devil did not win most souls by silencing reason, and laying it asleep, or drowning its voice with the noise and crowd of worldly business, hell would not have so many sad inhabitants. I scarce believe that God will condemn any sinner that ever lived in the world, that had the use of reason ; no, not the heathens that had but one talent, but he will be able to say to them, as Luke xix. 22, " Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest," &c. To serve God and labour diligently for salvation, and prefer it before all worldly things, is so reasonable a thing, that every one thatrepenteth of the contrary course, doth call it from his heart an impious madness. Reason must needs be for God that made it. Reason must needs be for that which is its proper end and use. Sin, as it is in the understanding, is nothing but unreasonableness ; a blindness and error; a loss and corruption of reason in the matters of God and our salvation. And grace, as in the understanding, doth but cure this folly and distraction, and make us reasonable again; it is but the opening of our eyes, and making us wise in the greatest matters. It is not a more unmanly thing to love and plead for blindness, madness, and diseases, and to hate both sight, and health, and wit, than it is to love and plead for sin, and to hate and vilify a holy life. Grant me but1 this one thing, that thou wilt but soberly exercise thy reason about these great, important questions ; Where must I abide for ever ? What must I do to be saved ? What was I created and redeemed for ? and I shall hope that thy own understanding, as erroneous as it is, will work out something that will promote thy good. Do but withdraw thyself one hour in a day from company and other business, and consider but as soberly and seriously of thy end and life, as thou knowest the nature and weight of the matter doth require, and I am persuaded thy own reason and conscience will call thee to repentance, and set thee, at least, in a far better way than thou wast in before. When thou walkest alone, or when thou wakest in the causa ad ministros parum idoneos redit. Quae namque est praedicatio nostra ? quae fiducia ? signa certe non edimus : vitae sanctitate non eminemus; benencentia non invitamus ; verbi ac spiritus efficacia non persuademus; lachrymis ac precibus a Deo non impetramus; imo ne magnopere qui-dem curamus. Quae ergo nostra querela est ? quae tanta Jn-dorum accusatio ? lib. iv. p. 365. An ingenuous confession of the Roman priesthood. And such priests can expect no better success. But having seen another sort of ministers, through God's mercy, I have seen an answerable fruit of their endeavours. 1G CHRISTIAN DIRECTORY. Part I. night, remember soberly that God is present, that time is hasting to joi end, that judgment is at hand, where thou must give account of all thy hours, of thy lusts, and passions, and desires; of all thy thoughts, and words, and deeds; and that thy endless joy or misery dependeth wholly and certainly on this little time. Think but soberly on such things as these, but one hour in a day or two, and try whether it will not once recover thee to wit and godliness; and folly and sin will vanish away before the force of considering reason, as the darkness vanisheth before the light. I entreat thee now as in the presence of God, and as thou wilt answer the denial of so reasonable a request at the day of judgment, that thou wilt but resolve to try this course of a sober, serious consideration, about thy sin, thy duty, thy danger, thy hope, thy account, and thy everlasting state: try it sometimes, especially on the Lord's days; and do but mark the result of all; and whither it is that such sober consideration doth point or lead thee ? whether it be not towards a diligent, holy, heavenly life ? If thou deny me thus much, God and thy conscience shall bear witness, that thou thoughtest thy salvation of little worth, and therefore mayst justly be denied it. Would it not be strange that a man should be penitent and godly, that never once thought of the matter with any seriousness in his life ? Can so many and great diseases of soul be cured, before you have once soberly considered that you have them, and how great and dangerous they are, and by what remedies they must be cured ? Can grace be obtained and exercised, while you never so much as think of it ? Can the main business of our lives be done without any serious thoughts; when we think it fit to bestow so many upon the trivial matters of this world ? Doth the world and the flesh deserve to be remembered all the day, and week, and year ? and doth not God and thy salvation deserve to be thought on one hour in a day, or one day in a week ? Judge of these things, but as a man of reason. If thou look that God, who hath given thee reason to guide thy will, and a will to command thy actions, should yet carry thee to heaven like a stone, or save thee against or without thy will, before thou didst ever once soberly think of it, thou mayst have leisure in hell to lament the folly of such expectations. Direct. VI. Suffer not the devil by company, pleasure, or worldly business, to divert or hinder thee from these serious considerations. The devil hath but two ways to procure thy damnation. The one is, by keeping thee from any sober remembrance of spiritual and eternal things; and the other is, if thou wilt needs think of them, to deceive thee into false, erroneous thoughts. To bring to pass the first of these, (which is the most common, powerful means,) his ordinary way is by diversion ; p finding thee still something else to do; putting some other thoughts into thy mind, and some other work into thy nand; so that thou canst never have leisure for any sober thoughts of God: whenever 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 jogged thy conscience, and checked 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, P Even learning and honest studies may be used as a diversion from more necessary things. Saith Petrarch, in Vita Sua, Ingenio sui ad omne bonum et salubre studium apto; sed ad moralem praecipue philosophiara, et ad poetieam prono. or the busties of encumbering 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 thyself, it is but just; and then thou wilt never have a serious, effectual thought of heaven, perhaps, till thou have lost it j nor a sober thought of hell, till thou art in it; unless it be some despairing, or some dull, ineffectual thought. 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 awhile 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 earnest 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. It is 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 causeth 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 grossly 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, inquire whether it be more pure and durable pleasures, than thou mayst have in heaven, by hearkening unto grace;if business still pretend necessity, inquire whether it be a greater business than to prepare thy soul and thy accounts for judgment, 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 are better than heaven, yet might they sometimes be forborne, while thou seriously thinkest of thy salvation. Direct. VII. If thou wouldst be converted and saved, be not a malicious or peevish enemy to those 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. 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 public 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 peevishly quarrel with them, and contradict them, and perhaps reproach Quam ipsam processu temporis neglexi, sacris literis delecta-tus, in quibus sensi dulcedinem abditatn, quam aliquando contempseram; poeticis literis non nisi ad ornamentum re-servatis. Chap. I. CHRISTIAN ETHICS. them, and do them a mischief for their good will, what an inhuman, 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 :selp your souls to heaven ? Indeed, if their endeavours did serve any ambitious 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 entreat the poorest of the flock, as those that are not lords over God's heritage, nor masters of their faith, but their servants in Christ, and helpers of their joy; that so whenever 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 ourselves, but at the mere 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 encumber ourselves with the affairs of this life, our doctrine would have been rejected by the generality of the world, and we should always have come to them on this great disadvantage, that they would have thought we sought not them, but theirs; and that we preached not for them, but for ourselves, to make a prize of them : " The world cannot hate you, but me it hateth, because I testify against it, that the works thereof are evil." John iii. 19, "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." Nay, it is a wonder of blindness, that this <3od-hating world and age should not perceive that they are God-haters, while they hate his servants to the death, and implacably rage against them, and hate his holy ways and kingdom, and bend all their power and interest in most of the kingdoms of the world, against his interest and his people apon earth: while the devil fighteth his battles against Christ through the world, by their hands, they will yet confess the devil's malice against God, but deny their own ; as if he used their hands without their hearts. Well! poor, wretched worms ! instead of denying your enmity to him, lament it, and know that he also taketh you for his enemies, and will prove too hard for you when you have done your worst. Read Psal. ii. arid tremble, and submit. This is especially the case of persecutors and open enemies ; but in their measure also of all that would not have him to reign over them. And therefore Christ came to reconcile us unto God, and God to us ; and it is only the sanctified that are reconciled to him. See Col. i. 21 ; Phil. iii. 18; 1 Cor. xv. 25; Rom. v. 10. "The carnal mind is enmity against God; for it is not subject to the law of God; nor indeed can be," Rom. viii. 7. Mark that text well. 2. As long as you are unsanctified, you are unjustified and unpardoned: you are under the guilt of all the sins that ever you committed: every sinful thought, word, and deed, of which the least deserveth hell, is on your score, to be answered for by yourself: and what this signifieth, the threatenings of the law will tell you. See Acts xxvi. 18; Mark. iv. 12; Col. i. 14. There is no sin forgiven to an impenitent, unconverted sinner. 3. And no wonder, when the unconverted have no special interest in Christ. The pardon and life that ... is given by God, is given in and Horn, viii. 9. .,y ,. ~/ ,, /- t n t with the Son: " God hath given to us eternal life, and this life is in his Son: he that hath the Son, hath life; and he that hath not the x Unus gehennae ignis et in inferno, sed non uno modo omnes excruciat peccatores. Uniuscujusque enim quantum exigit culpa, tantum illic sentitur et pcena : nam sicut hie unus sol non omnia corpora aequaliter calefacit, ita illic unus Son, hath not life," 1 John v. 1012. Till we are* members of Christ, we have no part in the pardon and salvation purchased by him: and ungodly sinners are not his members. So that Jesus Christ, who is the hope and life of all his own, doth leave thee as he found thee : and that is not the worst; for, 4. It will be far worse with the impenitent rejecters of the grace of Christ, than if they had never heard of a Redeemer. For it cannot be, that God having provided so precious a remedy for sinful, miserable souls, should suffer it to be despised and rejected, without increased punishment. Was it not enough that you had disobeyed your great Creator, but you must also set light by a most "gracious Re-deemed/that offered you pardon, purchased by his blood, if you would but have come to God by him ? Yea, the Saviour that you despised shall be himself your Judge, and the grace and mercy which you set so light by, shall be the heaviest aggravation of your sin and misery. For " how shall you escape, if you neglect so great salvation ?" Heb. ii. 3. " And of how much sorer punishment" (than the despisers of Moses' law) " shall they be thought worthy, who have trodden under foot the Son of God," &c. Heb. x. 29. 5. The very prayers and sacrifice of the wicked are abominable to God (except such as contain their returning from their wickedness). So that terror ariseth to you from that which you expect should be your help. See Prov. xv. 8; xxi. 27; Isa. i. 13. 6. Your common mercies do but increase your sin and misery (till you return to God): your carnal hearts turn all to sin; Tit. i. 15, "Unto the pure all things are pure : but unto them that are defiled, and unbelieving, is nothing pure : but even their mind and conscience is defiled." 7. While you are unsanctified, you are impotent, and dead to any holy, acceptable work : when you should redeem your time, and prepare for eternity, and try your states, or pray, or meditate, or do good to others, you have no heart to any such spiritual works: your minds are biassed against them, Rom. viii. 7. And it is not the excusable impotency of such, as would do good, but cannot: but it is the malicious impotency of the wicked, (the same with that of devils,) that cannot do good, because they will not; and will not, because they have blind, malicious, and ungodly hearts, which makes their sin so much the greater, Tit. i. 16. 8. While you have unsanctified hearts, you have at all times the seed and disposition unto every sin; and if you commit not the worst, it is because some providence restraining the tempter hindereth you. No thanks to you that you do not daily commit idolatry, blasphemy, theft, murder, adultery, &c. It is in your hearts to do it, when you have but temptation and opportunity ; and will be, till you are renewed by sanctifying grace. 9. Till you are sanctified you are heirs of death and hell," even under the curse, and condemned already in point of law, though judgment have not passed the final sentence. See John iii. 18, 19, 36. And nothing is more certain, than that you had been damned and undone for ever, if you had died before you had been renewed by the Holy Ghost ; and that yet this will be your miserable portion, if you should die unsanctified. Think, then, what a life you have lived until now ? and think what it is to live any longer in such a case, in which if you die, you are certain to be damned. Conversion may save ignis animas pro qualitate criminum dissimiliter exurit. Hugo Etherianus de Anim. regjres. cap. 12. " Idem undique in infernum descensus est," saith Anaxagoras (in Laert.) to one that onlv lamented that he must die in a strange country. Chap. I. CHRISTIAN ETHICS. 21 you, but unbelief and self-flattery will not save you from this endless misery, Heb. xii. 14; ii. 3; Matt. xxv. 46. 10. As long as you are unsanctified, you are hasting to this misery: sin is like to get more rooting; and your hearts to be more hardened, and at enmity with grace; and God more provoked; and the Spirit more grieved; and you are every day nearer to your final doom, when all these things will be more sensibly considered, and better understood, 2 Tim. iii. 13; 2 Pet. ii. 3. Thus I have given you a brief account of the case of unrenewed souls, and but a brief one, because I have done it before more largely. (Treatise of Conversion.) Direct. X. When you have found out how sad a condition you are in, consider what there is in sin to make you amends or repair your loss, that should be any hinderance to your conversion. Certainly you will not continue for nothing (if you know it to be nothing) in so dangerous and doleful a case as this. And yet you do it for that which is much worse than nothing, not considering what you do. Sit down sometimes, and well bethink you, what recompence the world or sin will make you, for your God, your souls, youi topes, and all, when they are lost and past recovery ? Think what it will then avail or comfort you, that once you were honoured, and had a great estate; that once you fared of the best, and had your delicious cups, and merry hours, and sumptuous attire, and all such pleasures. Think whether this will abate the horrors of death, or put by the wrath of God, or the sentence of your condemnation; or whether it will ease a tormented soul in hell ? If not, think how small, and short, and silly a commodity and pleasure it is, that you buy so dear; and what a wise man can see in it, that should make it seem worth the joys of heaven, and worth your enduring everlasting torments. What is it that is supposed worth all this ? Is it the snare of preferment ? Is it vexing riches ? Is it befooling honours ? Is it distracting cares ? Is it swinish luxury or lust ? Is it beastly pleasures ? Or what is it else that you will buy at so wonderful dear a rate ? 0 lamentable folly of ungodly men! O foolish sinners ! unworthy to see God! and worthy to be miserable! O strangely corrupted heart of man, that can sell his Maker, his Redeemer, and his salvation, at so base a price ! Direct. XI. And when you are casting up your account, as you put all that sin and the world will do for you in the one end of the scales, so put into the other the comforts both of this life, and of that to come, which you must part with for your sins. Search the Scriptures, and consider how happy the saints of God are there described. Think what it is, to have a purified, cleansed soul; to be free from the slavery of the flesh and its concupiscence; to have the sensitive appetite in subjection unto reason, and reason illuminated and rectified by faith; to be alive to God, and disposed and enabled to love and serve him ; to have access to him in prayer, with boldness and assurance to be heard; to have a sealed pardon of all our sins, and an interest in Christ, who will answer for them all and justify us; to be the children of God, and the heirs of heaven; to have peace of conscience, and the joyful hopes of endless joys; to have communion with the Father, through the Son, by the Spirit, and to have that Spirit dwelling in us, and working to our further holiness and joy; to have communion with the saints ; and the y Alienus est a fide qui ad agendam pcenitentiam tempus rxp:pectat senectutis. Jo. Benedictus Paris, in Annot. in help and comfort of all God's ordinances, and to be under his many precious promises, and under his protection and provision in his family, and to cast all our care upon him; to delight ourselves daily in the remembrance and renewed experiences of his love, and in our too little knowledge of him, and love to him, and in the knowledge of his Son, and of the mysteries of the gospel; to have all things work together for our good, and to be able with joy to welcome death, and to live as in heaven in the foresight of our everlasting happiness. I would have orderly here given you a particular account of the privileges of renewed souls, but that I have done so much in that already in my " Treatise of Conversion," and " Saints' Rest." This taste may help you to see what you lose, while you abide in an unconverted state. Direct. XII. When you have thus considered of the condition you are in, consider also whether it be a condition to be rested in one day. If you die unconverted, you are past all hope; for out of hell there is no redemption :? and certain you are to die ere long; and uncertain whether it will be this night, Luke xii. 20. You never lay down with assurance that you should rise again; you never went out of doors with assurance to return ; you never heard a sermon with assurance that you should hear another; you never drew one breath with assurance that you should draw another: a thousand accidents and diseases are ready to stop your breath, and end your time, when God will have it so. And if you die this night in an unregenerate state, there is no more time, or help, or hope. And is this a case then for a wise man to continue in a day, that can do any thing towards his own recovery ? Should you delay another day or hour, before you fall down at the feet of Christ, and cry for mercy, and return to God, and resolve upon a better course ? May I not well say to thee, as the angels unto Lot, Gen. xix. 15, 17, 22, " Arise, lest thou be consumed: escape for thy lifer look not behind thee." Direct. XIII. When thou art resolved, past thy waverings and delays, give up thyself entirely and unreservedly to God the Father, Son, and Holy Ghost, as thy happiness, thy Saviour, and thy Sanctifier, in a hearty consent to the covenant of grace.' This is thy Christianity ; thy espousals with Christ. It is sacramentally done in baptism; but till it be personally owned, and heartily renewed by men at age, they have no reason to be numbered with adult believers, nor to dream of a part in the blessings of the covenant. It is pity it is not made a more serious, solemn work, for men thus to renew their covenant with God. (For which I have written in a "Treatise of Confirmation," but hitherto in vain.) However, do it seriously thyself: it is the greatest and weightiest action of thy life. To this end, peruse well the covenant of grace which is offered thee in the gospel: understand it well. In it God offereth, notwithstanding thy sins, to be thy reconciled God and Father in Christ, and to accept thee as a son, and an heir of heaven. The Son offereth to be thy Saviour^ to justify thee by his blood and grace, and teach thee, and govern thee as thy Head, in order to thy everlasting happiness. The Holy Spirit offereth to be thy Sanctifier, Comforter, and Guide, to overcome all the enmity of the devil, the world, and the flesh, in order to the full accomplishment of thji salvation ; nothing is expected of thee, in order to thy title to the benefits of this covenant, but deliberately, unfeignedly, entirely Luc. xii. Multos vitam differentes mors incerta praevenit. Id. ib. ex Senec. 22 CHRISTIAN DIRECTORY. Part I. to consent to it, and to continue that consent, and perform what thou consentest to perform, and that by the help of the grace which will be given thee. See, therefore, that thou well deliberate of the matter, but without delays; and count what thou shalt gain or lose by it. And if thou find that thou art like to be a loser in the end, and knowest of any better way, even take it, and boast of it, when thou hast tried the end; but if thou art past doubt, that there is no way but this, despatch it resolutely and seriously. And take heed of one thing, lest thou say, Why, this is no more than every body knoweth, and than I have done a hundred times, to give up myself in covenant to God the Father, Son, and Holy Ghost. Dost thou know it, and yet hast thou not done it ? Or hast thou done it with thy lips, and not unfeign-edly with thy heart ? Lament it as one of thy greatest sins, that thou hast thus provokingly dallied with God; and admire his mercy, that he will yet vouchsafe to enter into covenant with one, that hath hypocritically profaned his covenant. If thou hadst ever seriously thus covenanted and given up thyself to God, thou wouldst not have neglected him by an ungodly life, nor lived after to the devil, the world, and the flesh, which were renounced. I tell you, the making of this Christian vow and covenant with God in Christ, is the act of greatest consequence of any in all thy life, and to be done with the greatest judgment, and reverence, and sincerity, and foresight, and firm resolution, of any thing that ever thou dost. And if it were done sincerely, by all that do it ignor-antly, for fashion, only with the lips, then all professed Christians would be saved; whereas now, the abusers of that holy name and covenant will have the deepest place in hell. Write it out on thy heart, and put thy heart and hand to it resolvedly, and stand to thy consent, and all is thine own: conversion is wrought when this is done. Direct. XIV. In present performance of thy covenant with God, away with thy former sinful life; and see that thou sin wilfully no more ; but as far as thou art able, avoid the temptations which have deceived thee. God will never be reconciled to thy sins: if he be reconciled to thy person, it is as thou art justified by Christ, and sanctified by the Spirit: he entertaineth thee as one that turneth with repentance from sin to him. If thou wilfully or negligently go on in thy former course of sin, thou showest that thou wast not sincerely resolved in thy covenant with God. 1 know infirmities and imperfections will not be so easily cast off, but will cleave to thee in thy best obedience, till the day of thy perfection come. But I speak of gross and wilful sin; such as thou canst forbear, if thou be but sincerely, though imperfectly, willing.2 Hast thou been a profane swearer or curser, or used to take God's name in vain, or used to backbiting, slandering, lying, or to ribald, filthy talk ? It is in thy power to forbear these sins, if thou be but willing. Say not, I fall into them through custom before I am aware; for that is a sign that thou art not sincerely willing to forsake them. If thou wert truly penitent, and thy will sincerely opposite to these sins, thou wouldst be more tender and fearful to offend, and resolved against them, and make a greater matter of them, and abhor them, and not commit them, and say, I did it before I was aware; no more than thou wouldst spit in the face of thy 2 Nae illi falsi sunt, qui diversissimas res pariter expectant, ignavise voluptatem et prsemia virtutis. Sallust. Tenebit te diabolus sub specie libertatis addictum, ut sit tibi liberum peccare, non vivere : Captivum te tenet author scelerura, father, or curse thy mother, or slander thy dearest friend, or speak treason against the king, and say, I did it through custom before I was aware. Sin will not be so played with by those that have been soundly humbled for it, and resolved against it. Hast thou been a drunkard, or tippler, spending thy precious hours in an ale-house, prating over a pot, in the company of foolish, tempting sinners ? It is in thy power, if thou be truly willing, to do so no more. If thou love and choose such company, and places, and actions, and discourse, how canst thou say thou art willing to forsake them, or that thy heart is changed ? If thou do not love and choose them, how canst thou commit them, when none compels thee ? No one carrieth thee to the place; no one forceth thee to sin; if thou do it, it is because thou wilt do it, and lovest it. If thou be in good earnest with God, and wilt be saved indeed, and art not content to part with heaven for thy cups and company, away with them presently, without delay. Hast thou lived in wantonness, fornication, un-cleanness, gluttony, gaming, pastimes, sensuality, to the pleasing of thy flesh, while thou hast displeased God ? 0 bless the patience and mercy of the Lord, that thou wast not cut off all this while, and damned for thy sin before thou didst repent! And, as thou lovest thy soul, delay no longer ; but make a stand, and go no further, not one step further in the way which thou knowest leads to hell. If thou knowest that this is the way to thy damnation, and yet wilt go on, what pity dost thou deserve from God or man P If thou have been a covetous worldling, or an ambitious seeker of honour or preferment in the world, so that thy gain, or rising, or reputation, hath been the game which thou hast followed, and hath taken thee up instead of God and life eternal; away now with these known deceits, and hunt not after vanity and vexation. Thou knowest beforehand what it will prove when thou hast overtaken it, and hast enjoyed all that it can yield thee ;,and how useless it will be as to thy comfort or happiness at last. Surely, if men were willing, they are able to forbear such sins, and to make a stand, and look before them, to prevent their misery: therefore God thus pleads with them, Isa. i. 1618, " Wash you, make you clean, put away the evil of your doings from before mine eyes; cease to do evil, learn to do well," &c. Isa. lv. 2, 3, " Wherefore do ye spend money for that which is not bread ? and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live, and I will make an everlasting covenant with you." Ver. 6, 7> " Seek ye the Lord while he may be found ; call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will Iiave mercy upon him, and to our God, for he will abundantly pardon." Christ supposeth that the foresight of judgment may restrain men from sin, when he saith, " Sin no more, lest a worse thing come unto thee," John v. 14, and viii. 11. Can the presence of men restrain a fornicator ; and the presence of the judge restrain a thief, yea, or the foresight of the assizes ? And shall not the presence of God, with the foresight of judgment and damnation, restrain thee ? Remember, that impenitent sin and damnation are conjoined. If you will cause one, God will cause the other. Choose one, and you compedes tibi libidinis imposuit, et undique te sepsit armat& custodia; Legem tibi dedit ut licitum putes omne quod non licet; et vivum te in eterna; mortis foveam demersit. Hugo Etherianus de Animar. regressu, cap. 9. Chap. I. CHRISTIAN ETHICS. 23 shall not choose whether you shall have the other. If you will have the serpent, you shall have the sting. Direct. XV. If thou have sincerely given up thyself to God, and consented to his covenant, show it, by turning the |ace of thy endeavours and conversation quite another way, and by seeking heaven more fervently and diligently than ever thou soughtest the world, or fleshly pleasures. Holiness consisteth not in a mere forbearance of a sensual life, but principally in living unto God. The principle or heart of holiness is within, and consisteth in the love of God, and of his word, and ways, and servants, and honour, and interest in the world, and in the soul's delight in God, and the word and ways of God, and in its inclination towards him, and desire after him, and care to please him, and loth-ness to offend him. The expression of it in our lives, consisteth in the constant, diligent exercise of this internal life, according to the directions of the word of God. If thou be a believer, and hast subjected thyself to God, as thy absolute Sovereign, King, and Judge, it will then be thy work to obey and please him, as a child his father, or a servant his master, Mai. i. 6. Do you think that God will have servants, and have nothing for them to do ? Will one of you commend or reward your servant for doing nothing, and take it at the year's end for a satisfactory answer or account, if he say, I have done no harm ? God calleth you not only to do no harm, but to love and serve him with all your heart, and soul, and might. If you have a better master than you had before, you should do more work than you did before. Will you not serve God more zealously than you served the devil ? Will you not labour harder to save your souls than you did to damn them ? Will you not be more zealous in good, than you were in evil ? " What fruit had ye then in those things whereof ye are now ashamed ? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life," Rom. vi. 21,22. If you are tru e believers, you have now laid up your hopes in heaven, and therefore will set yourselves to seek it, as worldlings set themselves to seek the world. And a sluggish wish, with heartless, lazy, dull endeavours, is no fit seeking of eternal joys. A creeping pace be-seemeth not a man that is in the way to heaven; especially who went faster in the way to hell. This is not running as for our lives. You may well be diligent and make haste, where you have so great encouragement and help, and where you may expect so good an end, and where you are sure you shall never, in life or death, have cause to repent of any of your just endeavours; and where every step of your way is pure, and 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 Acosta saith, that the Indians are so addicted to their idolatry, and unwearied in it, that he knoweth not what words can sufficiently declare, how totally their minds are transformed into it, no whoremonger having so mad a love to his whore, as they to their idols: so that neither ia their idleness or their business, neither in public or in private, will they do any thing, till they have first used their superstition to their idols; they will neither rejoice at weddings, nor mourn at funerals, neither make a feast, or partake of it, nor so much as move a foot out of doors, or a hand to any work, without this heathenish sacrilege : and all this they do with the greatest secresy, lest the Christians should know it. Lib. 5. cap. 8. p. 467. See here how nature teachethallmen that there is a Deity to be worshipped with all possible love and industry! And shall the worshippers of the true God then as men that have changed their master, their end, their hopes, their way, and work. Religion lay-eth 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 passed away; behold, all things are become new," 2 Cor. v. 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. Howgladshouldyoube thatmercyhath brought you into the right way, after the wanderings of such a sinful life !a And your gladness and thankfulness should now be showed, 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 idly, 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. Direct. XVI. Engage thyself in the cheerful, constant use of the means and helps appointed by God, for thy confirmation and salvation. He can never expect to attain the end, that will not be persuaded to use the means. Of yourselves 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 may st know what it is that thou hast to do.b 1. That you must hear or read the word of God, and other good books which expound it and apply it, I showed you before. The new-born Christian doth incline to this, as the new-born child doth to the breast; 1 Pet. ii. 1, 2, " Laying aside all malice, and guile, and hypocrisies, and envies, and all evil speakings, as new-born babes, desire the sincere milk of the word, that ye may grow thereby." Psal. i. 2, 3, the blessed man's " delight is "in the law of the Lord, and therein doth he meditate day and night." 2. Another means is the public 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 joys, to join 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 Jehovah, with purest minds and cheerful voice. " In his temple doth every one speak of his glory," Psal. xxix. 9. In such a choir, what soul will not be rapt up with delight, and desire to join in the concert and harmony ? In such a flame of united then think it unnecessary preciseness, to be as diligent and hearty in his service ? b How penitents of old did rise even from a particular in, judge by these words of Pacianus Parsenes. ad Pcenit. 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 sordid garment, to fast, pray, to roll 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 widow, lie 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. 24 CHRISTIAN DIRECTORY. Part I. desires and praises, what soul so cold and dull that will not be inflamed, and with more than ordinary facility and alacrity fly up to God ? 3. Another means is private prayer unto God. When God would tell Ananias titat Paul was converted, he saith of him, " Behold, he prayeth," Acts ix. 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 for as they ought, and when words are wanting, it (as it were) intercedeth for them with groans, which they cannot express in words, Gal. iv. 6; Rom. viii. 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 fervent 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 xi. 9. 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 borne 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 account 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 settling 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 for-saketh them, shall have mercy," Prov. xxviii. 13. 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; associate yourselves with them that go the way to heaven, if you resolve yourselves to go in it. O what a deal of difference will you find between these two sorts of companions ! The one sort, if you have any thoughts of repentance, would stifle them, and laugh you out of the use of your reason, into their own distracted mirth and dotage : and if you have any serious thoughts of your salvation, or any inclinations to repent and be wise, they will do much to divert them, and hold you in the power and snares of Satan, till it be too late : if you have any zeal, or heavenly-mindedness, they will do much to quench it, and fetch down your minds to earth again. The other sort will speak of things of so great weight and moment, and that with seriousness and reverence, as will tend to raise and quicken your souls; and c Of how great concernment faithful pastors are for the conversion of the ungodly, see a Jesuit, Acosta, lib. 4. c. 1, 4. Intinitum esset caetera persequi, quge contra hos fatuos prin-cipes tanaos, contra pastores stultos, vel potius idola pastorum, contra seipsos potius pascentes, contra vsesanos prophetas, contra sacerdotes contemptores, atque arrogantes, contra stercus solennitatum, contra popularis plausus captatores, possess you with a taste of the heavenly things which they discourse of; they will encourage you by their own experiences, and direct you by that truth which hath directed them, and zealously communicate what they have received: they will pray for you, and teach you how to pray : they will give the example of holy, humble, obedient lives, and lovingly admonish you of your duties, and reprove your sins. In a word, as the carnal mind doth savour the things of the flesh, and is enmity against God, the company of such will be a powerful means to infect you with their plague, and make you such, if you were escaped from them; much more to keep you such, if you are not escaped: and as they that are spiritual, do mind the things of the Spirit, so their converse tendeth to make you spiritually-minded, as they are, Rom. viii. 7, 8. Though there are some useful qualities and gifts in some that are ungodly, and some lamentable faults in many that are spiritual; yet experience will show you so great a difference between them in the main, in heart and life, as will make you the more easily believe the difference that will be between them in the life to come. 6. Another means is serious meditation on the life to come, and the way thereto; which though all cannot manage so methodically as some, yet all should in some measure and season be acquainted with it. 7. The last means is, to choose some prudent, faithful guide and counsellor for your soul,c to open those cases to which are not fit for all to know, and to resolve and advise you in cases that are too hard for you : not to lead you blindfold after the interest of any seduced or ambitious men, nor to engage you to his singular conceits, against the Scripture or the church of God; but to be to your soul, as a physician to your body, or a lawyer to your estates, to help you where they are wiser than you, and where you need their helps. Resolve now, that instead of your idle company and pastime, your excessive cares and sinful pleasures, you will wait on God in the seasonable use of these his own appointed means; and you will find, that he hath appointed them not in vain, and that you shall not lose your labour. Direct. XVII. That in all this you may be sincere, and not deceived by a hypocritical change, be sure that God be all your confidence, and all your hopes be placed in heaven; and that there be no secret reserve in your hearts, for the world and flesh ; and that you divide not your hearts between God and the things below, nor take up with the religion of a hypocrite, which giveth God what the flesh can spare. When the devil cannot keep you from a change and reformation, he will seek to deceive you with a superficial change and half reformation, which goeth not to the root, nor doth recover the heart to God, nor deliver it entirely to him. If he can by a partial, deceitful change, persuade you that you are truly renewed and sanctified, and fix you there that you go no further, you are as surely his, as if you had continued in your grosser sins. And, of all other, this is the most common and dangerous cheat of souls, when they think to halve it between God and the world, and to secure their fleshly interest of contra inexplebiles pecuniae gurgites, caeterasque pestes, pro-pheticus sermo declamat. Vix alias sancti patres plenionbus velis feruntur in Pelagiis, quam cum de sacerdotal! contumelia oratio est. Acosta, ib. p. 353. Non est iste sacerdos, non est sed infestus, atrox, dolosus, illusor sui, et lupus in dominicum gregem ovina pella armatus. Ibid. Chap. I. CHRISTIAN ETHICS. 25 pleasure and prosperity, and their salvation too; and so they will needs serve God and mammon. . , . . . This is the true character of a self- J he full description , . . * Tt -j-l of a false conver- deceiving hypocnte.d He is neither sion, and of a hy- so fully persuaded of the certain truth pocr"e- of the Scripture and the life to come, nor yet so mortified to the flesh and the world, as to take the joys of heaven for his whole portion, and to subject all his worldly prosperity and hopes thereunto, and to part with all things in this world, when it is necessary to the securing of his salvation: and therefore he will not lose his hold of present things, nor forsake his worldly interest for Christ, as long as he can keep it. Nor will he be any further religious, than may stand with his bodily welfare; resolving never to be undone by his godliness; hilt in the first place to save himself, and his prosperity in the world, as long as he can: and therefore he is truly a carnal, worldly-minded man; being denominated from what is predominant in him. And yet, because he knoweth that he must die, and for aught he knows, he may then find, against his will, that there is another life which he must enter upon; lest the gospel should prove true, he must have some religion: and therefore he will take up as much as will stand with his temporal welfare, hoping that he may have both that and heaven hereafter; and he will be as religious as the predominant interest of the flesh will give him leave. He is resolved rather to venture his soul, than to be here undone: and that is his first principle. But he is resolved to be as godly as will stand with a worldly, fleshly life : that is his second principle. And he will hope for heaven as the end of such a way as this : that is his third. Therefore he will place most of his religion in those things which are most consistent with worldliness and carnality, and will not cost his flesh too dear; as in being of this or that opinion, church, or party, (whether papist, protestant, or some smaller party,) in adhering to that party and being zealous for them, in acquiring and using such parts and gifts, as may make him highly esteemed by others; and in doing such good works as cost him not too dear; and in forbearing such sins as would procure his disgrace and shame, and cost his flesh dearer to commit them, than forbear them; and such other as his flesh can spare: this is his fourth principle. And he is resolved, when trial calleth him to part with God and his conscience, or with the world, that he will rather let go God and conscience, and venture upon the pains hereafter, which he thinks to be uncertain, than to run upon a certain calamity or undoing here ; at least, he hath no resolution to the contrary, which will carry him out in a day of trial: this is his fifth principle. And his sixth principle is, That yet he will not torment himself, or blot his name, with confessing himself a temporizing worldling, resolved to turn any way to save himself. And therefore he will be sure to believe nothing to be truth and duty that is dangerous; but will furnish himself with arguments to prove that it is not the will of God; and that sin is no sin: yea, perhaps, conscience and duty shall be pleaded for his sin: it shall be out of tenderness, and piety, and charity to others, that he will sin; and will charge them to be the sinners that comply not, and do not wickedly as well as he. He will be one that shall first make a controversy of i Whereas there are two great and grievous sorts of trouble raised, one in the churches at the trial of members, and an other in men's consciences in trying their states, about this question, How to know true conversion or sanctincation ? I must tell them in both these troubles, plainly, that Christianity is but one thing, the sanie in all ages, which is their consent to the baptismal covenant: and there is no such way to re- every sin which his flesh calls necessary, and of every duty which his flesh counts intolerably dear; and then, when it is a controversy, and many reputed wise, and some reputed good, are on his side, he thinks he is on equal terms with the most honest and sincere : he hath got a burrow for his conscience and his credit: he will not believe himself to be a hypocrite, and no one else must think him one, lest they be uncharitable; for then the censure must fall on the whole party; and then it is sufficient to defend his reputation of piety to say, Though we differ in opinion, we must not differ in affection, and must not condemn each other for such differences (a very great truth where rightly applied.) But what is it, 0 hypocrite, that makes thee differ in cases where thy flesh is interested, rather than in any other P and why wast thou never of that mind till now that thy worldly interest requireth it ? and how cometh it to pass, that thou art always on the self-saving opinion ? and whence is it that thou consult-est with those only that are of the opinion which thou desirest should be true, and either not at all, or partially and slightly, with those that are against it ? Wast thou ever conscious to thyself, that thou hast accounted what it might cost thee to be saved, and reckoned on the worst, and resolved in the strength of grace to go through all ? Didst thou ever meddle with much of the self-denying part of religion, or any duties that would cost thee dear ? May not thy conscience tell thee, that thou never didst believe that thou shouldst suffer much for thy religion; that is, thou hadst a secret purpose to avoid it ? O sirs! take warning from the mouth of Christ, who hath so oft and plainly warned you of this sin and danger! and told you how necessary self-denial, and a suffering disposition is, to all that are his disciples ; and that the worldly, fleshly principle, predominant in the hypocrite, is manifest by his self-saving course : he must take up his cross, and follow him in a conformity to his sufferings, that will indeed be his disciple. We must suffer with him, if we will reign with him, Rom. viii. 17, 18. Matt, xiii. 2022, " He that received the seed in stony places, the same is he that heareth the word, and anon with joy receiveth it, yet hath he not the root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns, is he that heareth the word, and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful." If thou have not taken heaven for thy part, and art not resolved to let go all that would keep thee from it, 1 must say to thy conscience, as Christ to one of thy predecessors, Luke xviii. 22, " Yet lackest thou one thing," and such a one, as thou wilt find of flat necessity to thy salvation. And it is likely some trying time, even in this life, will detect thine hypocrisy, and make thee " go away sorrowful," for thy riches' sake, as he, ver. 23. If godliness with contentment seem not sufficient gain to thee, thou wilt make thy gain go instead of godliness; that is, thy gain shall be next thy heart, and have the precedency which godliness should have, and thy gain shall choose thee thy religion, and overrule thy conscience, and sway thy life. 0 sirs! take warning by the apostates, and tem- solve this question, as to write or set before you the covenant of baptism in its proper sense, and then ask your hearts, whether you unfeignedly and resolvedly consent. He that consenteth truly, is converted and justified; and he that nro-fesseth consent, is to be received into the church by baptism (if his parents' consent did not bring him in before, which he is to do nevertheless himself at age). 2(3 CHRISTIAN DIRECTORY. Part I. porizing hypocrites, that have looked behind them, and, with Demas, for the world forsaken their duty, and are set up by justice as pillars of salt, for your warning and remembrance. And as ever you would make sure work in turning to God, and escape the too late repentance of the hypocrite, see that you go to the root, and resign the world to the will of God, and reckon what it may cost you to be followers of Christ,and look not after any portion, but the favour of God and life eternal,and see that there be no secret reserve in your hearts for your worldly interest or prosperity,and think not of halving it between God and the world, nor making your religion compliant with the desires and interest of the flesh. Take God as enough for you, yea, as all, or else you take him not as your God. Direct. XVIII. If you would prove true converts, come over to God, as your Father and felicity, with desire and delight, and close with Christ, as your only Saviour, with thankfulness and joy; and set upon the way of godliness with pleasure and alacrity, as your exceeding privilege, and the only way of profit, honour, and content: and do it not as against your wills, as those that had rather do otherwise if they durst, and account the service of God an unsuitable and unpleasant thing. You are never truly changed, till your hearts be changed; and the heart is not changed, till the will or love be changed, Fear is not the man ; but usually is mixed with unwillingness and dislike, and so is contrary to that which is indeed the man. Though fear may do much for you, it will not do enough : it is oft more sensible than love, even in the best, as being more passionate and violent; but yet there is no more acceptableness in all, than there is will or love." God sent not soldiers, or inquisitors, or persecutors, to convert the world by working upon their fear, and driving them upon that which they take to be a mischief to them: but he sent poor preachers, that had no matter of worldly fears or hopes to move their auditors with; but had authority from Christ to offer them eternal life ; and who were to convert the world by proposing to them the best and most desirable condition, and showing them where is the true felicity, and proving the certainty and excellency of it to them, and working upon their love, desire, and hope: God will not be your God against your wills, while you esteem him as the devil, that is only terrible and hurtful to you, and take his service for a slavery, and had rather be from him, and serve the world and the flesh, if it were not for fear of being damned. He will be feared as great, and holy, and just; but he will also be loved as good, and holy, and merciful, and every way suited to be the felicity and rest of souls. If you take not God to be better than the creature, (and better to you,) and heaven to be better for you than earth, and holiness than sin, you are not converted; but if you do, then show it by your willingness, alacrity, and delight. Serve him with gladness and cheerfulness of heart, as one that hath found the way of life, and never had cause of gladness until now. If you see your servant do all his work with groans, and tears, and lamentations, you will not think he is well pleased with his master and his work. Come to God willingly with your hearts, or you come not to him indeed at all. You must either make him and his service your delight, or at least your desire ; as apprehending him most fit to be your delight, so far as you enjoy him. Direct. XIX. Remember still that conversion is the turning from your carnal selves to God; and c Passibilis timorest irrationabilis, etad irrationabilia con-stitutus, sed eum prcecipit qui cum disciplina et recta ratione consistit, cujus proprium est reverentia. Qui enim propter therefore that it engageth you in a perpetual opposition to your own corrupt conceits and wills, to mortify and annihilate them, and captivate them wholly to the holy word and will of God. Think not that your conversion despatchefh all that is to be done in order to your salvation. No, it is but the beginning of your work, that is, of your delight and happiness; you are but engaged by it to that which must be performed throughout all your lives; it entereth you into the right way, not to sit down there, but to go on till you come to the desired end. It entereth you into Christ's army, that afterwards you may there win the crown of life ; and the great enemy that you engage against, is yourselves. There will still be a law in your members, rebelling against the law that the Holy Ghost hath put into your minds: your own conceits and your own wills are the great rebels against Christ, and enemies of your sanctification. Therefore it must be your resolved daily work to mortify them, and bring them clean over to the mind and will of God, which is their rule and end. If you feel any conceits arising in you that are contrary to the Scripture, and quarrel with the word of God, suppress them as rebellious, and give them not liberty to cavil with your Maker, and malapertly dispute with your Governor and Judge; but silence it, and force it reverently to submit. If you feel any will in you contrary to your Creator's will, and that there is something which you would have or do, which God is against, and hath forbid you, remember now how great a part of your work it is, to fly for help to the Spirit of grace, and to destroy all such rebellious desires. Think it not enough, that you can bear the denial of those desires; but presently destroy the desires themselves. For if you let alone the desires, they may at last lay hold upon their prey, before you are aware : or if you should be guilty of nothing but the desires themselves, it is no small iniquity; being the corruption of the heart, and the rebellion and adultery of the principal faculty, which should be kept loyal and chaste to God. The crossness of thy will to the will of God, is the sum of all the impiety and evil of the soul; and the subjection and conformity of thy will to his, is the heart of the new creature, and of thy rectitude and sanctification. Favour not therefore any self-conceitedness or self-willedness, nor any rebelliousness against the mind and will of God, any more than you would bear with the disjointing of your bones, which will be little for your ease or use, till they are reduced to their proper place. Direct. XX. Lastly, Be sure that you renounce all conceit of self-sufficiency or merit in any thing you do, and wholly rely on the Lord Jesus Christ, as your Head, and Life, and Saviour, and Intercessor with the Father. Remember that " without him ye can do nothing," John xv. 5. Nor can any thing you do be acceptable to God, any other way than in him, the beloved Son, in whom he is well pleased. As your persons had never been accepted but in him, no more can any of your services. All your repentings, if you had wept out your eyes for sin, would not have satisfied the justice of God, nor procured you pardon and justification, without the satisfaction and merit of Christ. If he had not first taken away the sins of the world, and reconciled them so far to God, as to procure and tender them the pardon and salvation contained in his covenant, there had been no place for your repentance, nor faith, nor prayers, nor endeavours, as Christumet doctrinamejusDeum timet, cum reverentiaei sub-jectusest; cum ille qui per verberaaliaque tormenta timetDeum, p'assibilem timorerahabete viderur. Dydimus Alex, in Pet. 1. Chap. I. CHRISTIAN ETHICS. to any hope of your salvation. Your believing would not have saved you, nor indeed had any justifying object, if he had not purchased you the promise and gift of pardon and salvation to all believers. Objection. But perhaps you will say, That if we had loved God, without a Saviour, we should have been saved; for God cannot hate and damn those that love him. To which I answer, You could not have loved God as God, without a Saviour: to have loved him as the giver of your worldly prosperity, with a love subordinate to the love of sin and your carnal selves, and to love him as one that you imagine so unholy and unjust, as to give you leave to sin against him, and prefer every vanity before him, this is not to love God, but to love an image of your own fantasy; nor will it at all procure your salvation. But to love him as your God and happiness, with a superlative love, you could never have done without a Saviour. For, 1. Objectively; God being not your reconciled father, but your enemy, engaged in justice to damn you for ever, you could not love him as thus related to you, because he could not seem amiable to you; and therefore the damned hate him as their destroyer, as the thief or murderer hates the judge. 2. And as to the efficiency ; your blinded minds and depraved wills could never have been restored so far to their rectitude, as to have loved God as God, without the teaching of Christ, and the renewing, sanctifying work of his Spirit. And without a Saviour, you could never have expected this gift of the Holy Ghost. So that your supposition itself is groundless. Indeed conversion is your implanting into Christ, and your uniting to him, and marriage with him, that he may be your life, and help, and hope. " He is the way, the truth, and the life: and no man cometh to the Father, but by him," John xiv. 6. "God hath given us eternal life, and this life is in his Son: he that hath the Son, hath life; and he that hath not the Son, hath not life," 1 John v. 11, 12. " He is the Vine, and we are the branches : as the branch cannot bear fruit of itself, except it abide in the vine, so neither can we, except we abide in him: he that abideth not in Christ, is cast forth as a branch, and withered, to be burned," John xv. 46. All your life and help is in him, and from him: without Christ, you cannot believe in the Father, as in one that will show you any saving mercy, but only as the devils, that believe him just, and tremble at his justice. Without Christ, you cannot love God, nor have any lively apprehensions of his love. Without Christ, you can have no hope of heaven, and therefore no endeavours for it. Without him, you cannot come near to God in prayer, as having no confidence, because no admittance, acceptance, or hope. Without him, how terrible are the thoughts of death ! which in him we may see as a conquered thing: and when we remember that he was dead, and is now alive, and the Lord of life, and hath the keys of death and hell, with what boldness may we lay down this flesh, and suffer death to undress our souls ! It is only in Christ that we can comfortably think of the world to come ; when we remember that he must be our Judge, and that in our nature, glorified, he is now in the highest, Lord of all; and that he is " preparing a place for us, and will come again to take us to himself, that where he is, there we may be also," John xiv. 3. Alas ! without Christ, we know not how to live an ' Every one is not a thief, that a dog barks at; nor an hypocrite, that hypocrites call so. 8 As the Athenians, that condemned Socrates to death, and then lamented it, and erected a brazen statue for his memorial. h Acosta saith, that he that will be a pastor to the Indians, hour; nor can have hope or peace in any thing we have or do; nor look with comfort either upward or downward, to God, or the creature; nor think without terrors of our sins, of God, or of the life to come. Resolve, therefore, that as true converts, you are wholly to live upon Jesus Christ, and to do all that you do by his Spirit and strength; and to expect all your acceptance with God upon his account. When other men are reputed philosophers, or wise, for some unsatisfactory knowledge of these transitory things, do you desire to know nothing but a crucified and glorified Christ: study him, and take him (objectively) for your wisdom. When other men have confidence in the flesh, and in their show of wisdom, in will-wprship, and humility, after the commandments and doctrines of men, (Col. ii. 2023,) and would establish their own righteousness, do you rejoice in Christ your righteousness; and set continually before your eyes his doctrine and example, as your rule: look still to Jesus, the author and finisher of your faith, who contemned all the glory of the world, and trampled upon its vanity, and subjected himself to a life of suffering, and made himself of no reputation, but " for the joy that was set before him, endured the cross, despising the shame," and underwent the contradiction of sinners against himself. Live so, that you may truly say, as Paul, Gal. ii. 20, "I am crucified with Christ: nevertheless I live ; yet not I, but Christ liveth in me : and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." Having given you these directions, I most earnestly beseech you to peruse and practise them, that my labour may not rise up as a witness against you, which I intend for your conversion and salvation. Think on it, whether this be an unreasonable course, or an unpleasant life, or a thing unnecessary ? and what is reasonable, necessary, and pleasant, if this be not ? And if you meet with any of those distracted sinners, that would deride you from Christ and your salvation, and say, this is the way to make men mad,f or, this is more ado than needs; I will not stand here to manifest their brutishness and wickedness, having largely done it already, in my book called, " A Saint or a Brute," and " Now or Never," and in the third part of the " Saints' Rest:" but only 1 desire thee, as a full defensative against all the pratings of the enemies of a holy, heavenly life, to take good notice but of these three things. 1. Mark well the language of the holy Scriptures, and see whether it speak not contrary to these men; and bethink thee whether God or they be wiser, and whether God or they must be thy judge ? 2. Mark, whether these men do not change their minds,s and turn their tongues when they come to die ? 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 man's words, that will shortly change his mind himself, and wish he had never spoke such words ? 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,11 to profess to believe in God, and must not only resist the devil and the flesh, but must resist the custom 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 profane fashion, they cry out, A traitor! a Iiy- CHRISTIAN DIRECTORY. Part I. yet scorn at those that "diligently seek him ?" Heb. xi. 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 judgment, 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 to scorn at those that make it the chief business of their lives to attain it? to profess to take the holy Scripture for God's 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 incline our hearts to keep this law," and yet to hate all those that desire and endeavour to keep them ? What impudent hypocrisy is joined 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 Men's Conversion; with the proper Remedies against them. The most holy and righteous Governor 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 ourselves ; nor keep a sinner from true conversion, and salvation, if he do it not himself; no, nor compel him to one sinful thought, or word, or deed, or omission, but by tempting and enticing him to be willing : all that are graceless, are wilfully graceless. None go to hell, but those that choose the way to hell, and would not be persuaded 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 woefully 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. Temptation I. The first endeavour of the tempter, is, in general, to keep the sinner asleep in sin : so that he 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 under-standeth not, nor feeleth any thing that concerneth his peace. The light that shineth upon a man asleep, is of no use to him; his work lieth 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 pocrite! an enemy! lib. 4. c. 15. p. 404. It seems among papists and barbarians, the serpent's seed do hiss in the 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 lay, 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.' Direct. I. For the remedy against this deadly sin, 1. Take heed of sleeping opinions, or doctrines and conceits which tend to the lethargy of security. 2. Sit not still, but be up and doing: stirring tends to shake off drowsiness. 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 threatenings 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 Job, yea, if thou hadst but an aching 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 thee 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 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, John iii. 18, 3, 5. Thou sleepest in irons, in the captivity of the devil, among the walking judgments of God, in a life that is still expecting an end, in a boat that is swiftly carried to eternity, just at the entrance of another world; and that world will be hell, if grace awake thee not: thou art going to see the face of God, to see the world of angels or devils, and to be accompanied with one of them for ever; and is this a place or case to sleep in ? Is thy bed so soft ? thy dwelling so safe ? God standeth over thee, man, and dost thou sleep ? Christ is coming, and death is coming, and judgment coming, and dost thou sleep ? Didst thou never read of the foolish virgins, that slept out their time, and knocked and cried in vain when it was too late, Matt. xxv. 5. Thou mightest wiselier sleep on the pinnacle of a steeple in a storm, than have a soul asleep in so dangerous a case as thou art in. The devil is awake, and is rocking thy cradle! How busy is he to keep off ministers, or conscience, or any that would awake thee! None of thine enemies are asleep; and yet wilt thou sleep, in the thickest of thy foes ? Is the battle a sleeping time, or thy race a sleeping time, when heaven or hell must be the end ? While he can keep thee asleep, the devil can do almost what he list with thee. He knows that thou hast now no use of thy eyes, or understanding, or power to resist him : the learnedest doctor in his sleep is as unlearned actually as an idiot, and will dispute no better than an unlearned man: this makes many learned men to be ungodly; they are asleep in sin. The same manner against the good among themselves, as they do a"> Eph. ii. 1; Col.ii. 13; 1 Cor. xv. 35; 1 Tim. v. 6; Joel i. 5 Chap. I. CHRISTIAN ETHICS. devil could never have miade such a drudge of thee, to do his work against Christ and thy soul, if thou hadst been awake. Thou wouldst never have followed his whistle to the ale-house, the play-house, the gaming-house, and to other sins, if thou hadst been in thy wits, and well awake. Bead Prov. vii. 23, 24. I cannot believe that thou longest to be damned, or so hatest thyself, as to have done as thou hast done, to have lived a godless, a graceless, a prayerless, and yet a merry, careless life, if thy eyes had" been opened, and thou hadst known, and feelingly known, that this was the way to hell. Nature* itself will hardly go to hell awake. But it is easy to abuse a man that is asleep. Thou hast reason; but didst thou ever awake it to one hours' serious consideration of thy endless state and present case? Oh dreadful judgment, to be given over to the spirit of slumber! Rom. xi. 8. Is it not high time now to awake out of sleep? Rom. xiii. 11; when the light is arisen and shines about thee! when others that care for their souls, are busy at work! when thou hast slept out so much precious time already ! Many a mercy, and perhaps some ministers, have been as candles burnt out to light thee while thou hast slept. How oft hast thou been called already ! " How long wilt thou sleep, O sluggard?" Prov. vi. 9, 10. Yet thou hast thundering calls and alarms to awake thee. God calls, and ministers call; mercies call, and judgments call; and yet wilt thou not awake? "The voice of the Lord is powerful; full of majesty; breaketh the cedars; shaketh the wilderness:" and yet cannot it awake thee ? Thou wilt not sleep about far smaller marketButO!howmuchgreaterbusinesshastmatters ; at meat, or drink, or in common talk, or market But O ! how much greater business hast thou to keep thee awake ! Thou hast yet an unholy soul to be renewed; and an ungodly life to be reformed ; an offending God to be reconciled to; and many thousand sins to be forgiven ! Thou hast death and judgment to prepare for; thou hast heaven to win, and hell to scape ! Thou hast many a needful truth to learn, and many a holy duty to perform ; and yet dost thou think it time to sleep ? Paul, that had less need than thou, did watch, and pray, and labour, day and night, Acts xx. 31 ; 1 Thess. iii. 10. 0 that thou knewest how much better it is to be awake. While thou sleepest, thou losest the benefit of the light, and all the mercies that attend thee: the sun is but as a clod to a man asleep; the world is as no world to him ; the beauty of heaven and earth are nothing to him; princes, friends, and all things are forgotten by him ! So doth thy sleep in sin make nothing of health and patience, time and help, ministers, books, and daily warnings. 0 what a day hast thou for everlasting, if thou hadst but a heart to use it! What a price hast thou in thine hand ! Sleep not out thy day, thy harvest time, thy tide time, Prov. x. 5. "They that sleep, sleep in the night," 1 Thess. v. 7. " Awake, and Christ will give thee light," Rom. xiii. 12; Eph. v. 14. "Awake to righteousness, and sin not," I Cor. xv. 34. 0 when thou seest the light of Christ, what a wonder will it possess thee with, at the things which thou now forgettest! What joy will it fill thee with ! and with what pity to the sleepy world ! But if thou wilt needs sleep on, be it known to thee, sinner, it shall not be long. If thou wilt wake no sooner, death and vengeance will awake thee. Thou wilt wake when thou seest the other world, and seest the things which thou wouldst not believe, and comest before thy dreadful Judge! "Thy damnation slum-bereth not," 2 Pet. ii. 3. There are no sleepy souls in heaven or hell, all are awake there : and the day that hath awakened so many, shall waken thee. Watch, then, if thou love thy soul, lest thy Lord come " suddenly and find thee sleeping. What I say to one, I say to all, Watch," Mark xiii. 3437. Tempt. II. If Satan cannot keep the soul in a sleepy, careless, inconsiderate forgetfulness, he would make the unregenerate soul believe, that there is no such thing as regenerating grace; but that it is a fancied thing, which no man hath experience of; and he saith, as Nicodemus, " How can these things be ? " John iii. 9. He thinks that natural conscience is enough. Direct. II. But this may easily be refuted by observing, that holiness is but the very health and rectitude of the soul; and is no otherwise supernatural, than as health to him that is born a leper. It is the rectitude of nature, or its disposition to the use and end that it was made for. Though grace be called supernatural, 1. Because it is not born with us ; and 2. Corrupted nature is against it; 3. And the end of it is the God of nature, who is above nature; 4. And the revelation and other means are supernatural (as Christ's incarnation, resurrection, &c.): yet both nature, and Scripture, and experience tell you, that man is made for another life, and for such works which he is utterly unfit for, till grace have changed and renewed him, as it doth by many before your eyes. See 2 Cor. v. 17; Gal. vi. 15 ; Gal. iv. 19; John iii. 3, 5, 6; Matt, xviii. 3; 1 Pet. i. 23. Tempt. III. But, saith the tempter, if supernatural grace be necessary, yet it may be born in you. Infants have no sin; Christ saith, " Of such is the kingdom of God: Abraham is your Father; yea, God," John viii. 39, 41. You fae born of Christian parents. Direct. III. See the full proof of original sin in all infants, in my " Treatise of the Divine Life," part I. chap. xi. xii. Grace may indeed be put betimes into nature, but comes not by nature." " Except you be born again, you cannot enter into the kingdom of God," John iii. 3, 5. " If any man be in Christ, he is a new creature : old things are passed away : behold, all things are become new," 2 Cor. v. 17. But how vain is it for him to boast that he was born holy, who finds himself at the present unholy! Show that you have a holy, heavenly heart and life, and then you are happy, whenever it was wrought. Tempt. IV. But, saith the tempter, baptism is the laver of regeneration: you are baptized, and therefore you are regenerated. The ancients taught that all sins were washed away in baptism, and grace conferred. Direct. IV. Jnsw. The ancients by baptism meant the internal and external acts conjunct, the soul's delivering up itself to God in the covenant, and sealing it by baptism, Matt, xxviii. 19, 20: and so it in-cludeth conversion, and true repentance, and faith: and all that are thus baptized ar6 pardoned, justified and holy. But they that have only sacramental regeneration, or the external ordinance, are not for that in a state of life ; for Christ expressly saith, that "except you are born of the Spirit," as well as " water, you cannot enter into the kingdom of heaven," John iii. 5, 6. And Peter told Simon Magus, after he was baptized, that he was " yet in the gall of bitterness, and bond of iniquity," Acts viii. 13. It is not the " putting away the filth of the flesh, but the answer of a good conscience," 1 Pet. iii. 21. Christ cleanseth his church " by the washing of water by the word," Eph. v. 26. But if you had been cleansed in baptism, if at present you are unclean and unholy, can you be saved so ? k Rom. viii.9,16; Rom. ix.8; Eph. ii. 3. 30 CHRISTIAN DIRECTORY. Part I. Tempt. V. When this faileth, the tempter would persuade them, that godliness is nothing but a matter of mere opinion or belief: to believe all the articles of the faith, and to be no papist nor heretic, but of true religion, and to be confident of God's mercy through Christ; for " he that believeth shall be saved," Mark xvi. 16. Direct. V. To this you must answer, that it will not save a man, that his religion is true, unless he be true to it. Read James ii. against such a dead faith. Saving faith is the hearty entertainment of Christ as our Lord and Saviour, and the delivering up of the soul to him to be sanctified and ruled, as well as pardoned. " Knowledge puffeth up, but charity edifieth." " He that knoweth his master's will and doth it not, shall be beaten with many stripes," Luke xii. 47. It is sad that men should think to be saved by that which will condemn them; by being of a right opinion, and a wrong conversation; by believing their duty, instead of doing it; and then presuming that Christ forgiveth them, and that their state is good. Opinion and presumption are not faith. Tempt. VI. But, saith the tempter, holiness is the excellency of holy persons; but vulgar, unlearned people may be saved, without such high matters, which are above them. Direct. VI. But God telleth you, that " without holiness none shall see him," Heb. xii. 14. The unlearned may be saved, but the ungodly cannot, Psal. i. 6. Holiness is to the soul, as life to the body : he that hath it not, is dead; though all have not the same degree of health : sin is sin, and hated of God, in learned or unlearned. All men have souls that need regenerating at first: and as all bodies that live, must live on the earth, by the air, and food, &c.; so all souls that live, do live upon the same God, and Christ, and heaven, by the same word and Spirit; and all this may be had by the unlearned. Tempt. VII. But, saith the tempter, God is not so unmerciful as to damn all that are not holy: this is but talk to keep men in awe ; and not to be believed. Direct. VII. But if God's threatenings be necessary to keep men in awe, then are they necessary to be executed. For God needs not awe men by a lie. He best knows to whom he will be merciful, and how far. Did you never read, Isa. xxvii. 11, " It is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour." And Psal. lix. 5, " Be not merciful to any wicked transgressors." Is he not just, as well as merciful? Exod. xxxiv. 6, 7- Do you not see that men are sick, and pained, and die, for all that God is merciful ? And do not merciful judges condemn malefactors ? Are not angels made devils by sin for all that God is merciful ? The devil knoweth this to his sorrow. " And if God spared not the angels that sinned, but cast them down to hell," 2 Pet. ii. 4, will he be unjust for you ? Tempt. VIII. But Christ died for all; and God will not punish him and you both for the same fault Direct. VIII. Christ died so far for all that have the gospel, as to procure and seal them a free and general pardon of all their sins, if they will repent and take him for their Saviour, and so to bring salvation to their choice. But will this save the ungodly obstinate refusers ? Christ died to sanctify, as well as to forgive, Eph. v. 27, and to " purify to himself a peculiar people, zealous of good works," Tit. ii. 14; and to "destroy the works of the devil," 1 John iii. 8; and to bring all men under his dominion and government, Rom. xiv. 9 ; Luke xix. '27. " If any man have not the Spirit of Christ, the same is none of his," Rom. viii. 9. Tempt. IX. No man can be certain of his salvation ; but all must hope well: and to raise doubts in men's hearts, whether they shall be saved or no, will not help them, but puzzle them, and cast them into despair. Direct. IX. But is there so little difference between a child of God and of the devil, and between the way to heaven and the way to hell, that they cannot be known asunder ? Hath not Christ taught us plainly how to know them ? Psal. i. and xv.; 1 John iii; and bid us " give diligence to make our calling and election sure ?" 2 Pet. i. 10. If all men must hope that they shall be saved, then most must hope for that which they shall never have : but it is no hope of God's making, which deceiveth men. Should so great a matter as our everlasting joy or misery be cast out of our care, and ventured so regardlessly in the dark ? When is it that we have life, and time, and all for to make it sure ? And what hurt can it do you, to find out the truth of your own condition ? If you are indeed unregenerate and unholy, discover it now in time, and you have time to be recovered. You must despair of being saved without conversion; but that preventeth absolute, final despair. Whereas if you find not out your case till time is past, then hope is past, and the devil hath you in endless desperation, where he would. Tempt. X. If this prevail not, the devil will seek to carry it by noise instead of reason; and will seek to keep you in jovial, merry, voluptuous company, that shall plead by pots, and plays, and pleasures; and shall daily make a jest of godliness, and speak of the godly with scorn, as a company of fanatic hypocrites. Direct. X. But consider, that this is but the rage of fools, that speak of what they never understood. Did they ever try the way they speak against ? Are they to be believed before God himself ? Will they not eat their words, at last, themselves ? Will their merry lives last always ? Do they die as merrily as they live ? and bring off themselves as well as they promised to bring off you ? See Prov. xiii. 20; xxviii. 7; Eph. v. 7, 11- He that will be cheated of his salvation, and forsake his God, for the ranting scorns of a distracted sinner, is worthy to be damned. Tempt. XI. Next he telleth them, that a godly life is so hard and tedious, that if they should begin, they should never endure to hold on, and therefore it is in vain to try it. Direct. XI. But this pretence is compounded of wickedness and madness. What but a wicked heart can make it so hard a thing to live in the love of God, and holiness, and in the hope and seeking of eternal life ? Why should not this be a sweeter and pleasanter life, than drinking, and roaring, and gaming, and fooling away time in vain; or than the enjoying of all the delights of the flesh ? There is nothing but a sick, distempered heart against it, that nauseateth that which in itself is most delightful. When grace hath changed your hearts, it will be easy. Do you not see that others can hold on in it, and would not be as they were for all the world ? And why may not you ? God will help you : it is the office of Christ and the Spirit to help you: your encouragements are innumerable. The hardness is most at first; it is the longer the easier. But what if it were hard ? Is it not necessary ? Is hell easier, and to be preferred before it ? And will not heaven pay for all your cost and labour ? Will you set down in desperation, and resolve to let your salvation go, upon such silly bug-bear words as these ? Tempt. XII. Next the devil's endeavour will be, to find them so much employment with worldly cares, or hopes, or business, that they shall find no leisure to be serious about the saving of their souls. Chap. I. CHRISTIAN ETHICS. 31 Direct. XII. But this is a snare, though frequently prevalent, yet so irrational, and against so many warnings and witnesses, even of all men in the world, either first or last, at conversion or at death, that he who, after all this, will neglect his God and his salvation, because he hath worldly things to mind, is worthy to be turned over to his choice, and have no better help or portion in the hour of his necessity and distress. Of this sin I have spoken afterward, chap. iv. part 6. Tempt. XIII. Lest the soul should be converted, the devil will do all that he can to keep you from the acquaintance and company of those whose holiness and instructions might convince and strengthen you; and especially from a lively, convincing minister ; and to cast you under some dead-hearted minister and society. Direct. XIII. Therefore, if it be possible, though it be to your loss or inconvenience in the world, live under a searching, heavenly teacher; and in the company of them that are resolved for heaven. It is a dead heart indeed that feeleth not the need of such assistance, and is not the better for it when they have it. If ever you be fair for heaven, and like to be converted, it will be among such helps as these. Tempt. XIV. But one of the strongest temptations of Satan is, by making their sin exceeding pleasant to them, for the gain, or honour, or fleshly satisfaction ; and so increasing the violence, of their sensual appetite and lust, and making them so much in love with their sin, that they cannot leave it. Like the thirst of a man in a burning fever, which makes him cry for cold drink, though it would kill him j the fury of the appetite conquering reason. So we see many drunkards, fornicators, worldlings, that are so deeply in love with their sin, that come on it what will, they will have it, though they have hell with it. Direct. XIV. Against this temptation I desire you to read what I have said after, chap. iv. part 7, chap. iii. direct. 6, 8. Oh that poor sinners knew what it is that they so much love! Is the pleasing of the flesh so sweet a thing to you ? and are you so indifferent to God, and holy things ? Are these less amiable ? Do you foresee what both will be at last ? Will your sin seem better than Christ, and grace, and heaven, when you are dying ? O be not so in love with damning folly, and the pleasure of a beast, as for it to despise the heavenly wisdom and delights! Tempt. XV. Another great temptation is, the prosperity of the wicked in this life; and the reproach and suffering which usually falls upon the godly. If God did strike every notorious sinner dead in that place, as soon as he had sinned, or struck him blind, or dumb, or lame, or inflicted presently some such judgment, then many would fear him, and forbear their sin; but when they see no men prosper so much as the most ungodly, and that they are the persecutors of the holy seed, and that sentence against an evil work is not speedily executed, then are their hearts set in them to do evil, Eccles. viii. 11. Direct. XV. But alas, how short is the prosperity of the wicked ! Read Psal. lxxiii. and xxxvii. Delay is no forgiveness : they stay but till the assize : and will that tempt you to do as they ? How un-thankfully do sinners deal with God! If he should kill you and plague you, that would not please you : and yet if he forbear you, you are imboldened by it in your sin. Thus his patience is turned against him; but the stroke will be the heavier when it falls. Dost thou think those men will always 1 See my sermon on Prov. i. 32, in the end of "The vain flourish? Will they always domineer and revel? Will they always dwell in the houses where they now dwell, and possess those lands, and be honoured and served as now they are ? Oh how quickly and how dreadfully will the case be changed with them ! Oh could you but foresee now what faces they will have, and what heavy hearts, and with what bitter exclamations they will at last cry out against themselves for all their folly, and wish that they had never been deceived by prosperity, but rather had the portion of a Lazarus! If you saw how they are but fatted for the slaughter, and in what a dolorous misery their wealth, and sport, and honours will leave them, you would lament their case, and think so great a destruction were soon enough, and not desire to be partners in their lot. Tempt. XVI. Another temptation is, their own prosperity: they think God, when he prospereth them, is not so angry with them as preachers tell them: and it is a very hard thing in health and prosperity, to lay to heart either sin or threatenings, and to have such serious, lively thoughts of the life to come, as men that are wakened by adversity have ; and specially men that are familiar with death. Prosperity is the greatest temptation to security, and delaying repentance, and putting off preparation for eternity. Overcome prosperity, and you overcome your greatest snare. Direct. XVI. Go into the sanctuary, yea, go into the church-yard, and see the end; and judge by those skulls, and bones, and dust, if you cannot judge by the fore-warnings of God, what prosperity is.1 Judge by the experience of all the world. Doth it not leave them all in sorrow at last ? Woe to the man that hath his portion in this life ! O miserable health, and wealth, and honour, which procureth the death, and shame, and utter destruction of the soul! Was not he in as prosperous a case as you, Luke xvi. that quickly cried out in vain for a drop of water to cool his tongue ? There is none of you so senseless as not to know that you must die. And must you die ? must you certainly die ? and shall that day be no better prepared for ? Shall present prosperity make you forget it, and live as if you must live here for ever ? Do you make so great difference between that which is, and that which will be, as to make as great a matter of it as others when it comes, and to make no more of it when it is but coming ? O man, what is an inch of hasty time ? How quickly is it gone! Thou art going hence apace, and almost gone ! Doth God give thee the mercy of a few days or years of health to make all thy preparations in for eternity, and doth this mercy turn to thy deceit, and dost thou turn it so much contrary to the ends for which it was given thee ? Wilt thou surfeit on mercy, and destroy thy soul with it ? Sense feeleth and perceiveth what now is, but thou hast reason to foresee what will be ? Wilt thou play in harvest, and forget the winter ? Tempt. XVII. Another great temptation to hinder conversion is, the example and countenance of great ones that are ungodly. When landlords and men in power are sensual, and enemies to a holy life, and speak reproachfully of it, their inferiors, by the reverence which they bear to worldly wealth and greatness, are easily drawn to say as they: also, when men reputed learned and wise are of another mind: and especially when subtle enemies speak that reproach against it, which they cannot answer. Direct. XVII. To this I spake in the end of the first part of this chapter. No man is so great and wise as God. See whether he say as they do in his Religion of the Formal Hypocrite." 32 CHRISTIAN DIRECTORY. Part I. word. The greatest that provoke him can no more save themselves from his vengeance, than the poorest beggars. What work made he with a Pharaoh! and got himself a name by his hard-heartedness and im-penitency ! He can send worms to eat an arrogant Herod, when the people cry him up as a god! Where are now the Ceesars and Alexanders of the world ? The rulers and Pharisees believed not in Christ, John vii. 48; wilt not thou therefore believe in him? The governor of the country condemned him to die ; and wilt thou condemn him ? " The kings of the earth set themselves, and the rulers take counsel together against the Lord and his anointed, saying, Let us break their bands asunder, and cast away their cords from us," Psal. ii. 2, 3; wilt thou therefore join in the conspiracy P When "he that sitteth in the heavens shall laugh; the Lord shall have them in derisionHe will break them with an iron rod, and dash them in pieces like a potter's vessel, unless they be wise, and kiss the Son, and serve the Lord with fear, before his wrath be kindled and they perish," Psal. ii. 4, 912. If thy landlord, or great ones, shall be thy god, and be honoured and obeyed before God and against him, trust to them, and call on them in the hour of thy distress, and take such a salvation as they can give thee. Teach not God what choice to make, and whom to reveal his mysteries to : he chooseth not always the learned scribe, nor the mighty man. Christ himself saith, Matt. xi. 25, " I thank thee, 0 Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to babes: even so, Father; for so it seemeth good in thy sight!" If this reason satisfy you not, follow them, and speed as they. If they are greater and wiser than God, let them be your gods.m 1 Cor. i. 2628, " You see your calling, how that not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world, to confound the wise; and God hath chosen the weak things of the world, to confound the things that are mighty ; and base thingsthatarenot,tobringthings of the world, and the things that are despised, hath God chosen, and things that are not, to bring to nought things that are." It is another kind of greatness, honour, and wisdom which God bestow -cth on the poorest saints, than the world can give. Worldlings will shortly be aweary of their portion. In your baptism you renounced the world with its pomps and vanity ; and now do you deify what you then defied ? Tempt. XVIII. Another temptation is to draw on the sinner into such a custom in sin, and long neglect of the means of his recovery, till his heart is utterly hardened. Direct. XVIII. Against this, read after, chap. iv. part 2, against hardness of heart. Tempt. XIX. Another temptation is, to delay repentance, and purpose to do it hereafter. Direct. XIX. Of this I entreat you to read the many reasons which I have given to shame and waken delayers, in my book of " Directions for a Sound Conversion." Tempt. XX. The worst of all is, to tempt them to flat unbelief of Scripture and the life to come. Direct. XX. Against this, read here chap. iii. direct. 1, chap. iv. part 1, and my "Treatise against Infidelity." Tempi. XXI. If they will needs look after grace, he will do all he can to deceive them with counterfeits, and make them take a seeming half conversion for a saving change. m Read Mr. Bolton's Assize Sermon on 1 Cor. i. 26. Direct. XXI. Of this read my " Directions for Sound Conversion," and the " Formal Hypocrite," and " Saints' Rest," part 3. c. 10. Tempt. XXII. If he cannot make them flat infidels, he will tempt them to question and contradict the sense of all those texts of Scripture which are used to convince them, and all those doctrines which grate most upon their galled consciences; as, of the necessity of regeneration, the fewness of them that are saved, the difficulty of salvation, the torments of hell, the necessity of mortification, and the sinfulness of all particular sins. They will hearken what cavillers can say for any sin, and against any part of godliness ; and with this they wilfully delude themselves. Direct. XXII. But if men are resolved to join with the devil, and shut their eyes, and cavil against all that God speaketh to them to prevent their misery, and know not, because they will not know ; what remedy is left, or who can save men against their wills ? " This is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil. He that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved," John iii. 19, 20. In Scripture, " some things are hard to be understood, which they that are unlearned and unstable, wrest to their own destruction," 2 Pet. iii. 16. Of particulars read the end of my " Treatise of Conversion." Tempt. XXII I. Yea, Satan will do his worst to make them heretics, and teach them some doctrine of licentiousness suitable to their lusts. It is hard being wicked still against conscience in the open light. This is kicking against the pricks; too smarting work to be easily borne ; therefore the devil will make them a religion which shall please them and do (heir sins no harm. Either a religion made up of loose opinions, like the familists, ranters, libertines, and antinomians, and the Jesuits too much; or else made up of trifling formalities, and a great deal of bodily exercise, and stage actions, and compliments, as much of the popish devotion is : and a little will draw a carnal heart to believe a carnal doctrine. It is easier to get such a new religion, than a new heart. And then the devil tells them that now they are in the right way, and therefore they shall be saved. A great part of the world think their case is good, because they are of such or such a sect or party, and of that which (they are told by their leaders) is the true church and way. Direct. XXIII. But remember, that whatever law you make to yourselves, God will judge you by his own law. Falsifying the king's coin is no good way to pay a debt, but an addition of treason to your former misery. It is a new and a holy heart and life, and not a new creed, or a new church or sect, that is necessary to your salvation. It will never save you to be in the soundest church on earth, if you be unsound in it yourselves, and are but the dust in the temple that must be swept out: much less will it save you, to make yourselves a rule, because God's rule doth seem too strict. Tempt. XXIV. Another way of the tempter is, to draw men to take up with mere convictions, instead of true conversion. When they have but learnt that it is but necessary to salvation, to be regenerate, and have the Spirit of Christ, they are as quiet, as if this were indeed to be regenerate, and to have the Spirit. As some think they have attained to perfection, when they have but received the opinion that perfection may here be had; so abundance think they have had sanctification and forgiveness, because now they see that they must be had, and without sanctification there is no salvation: and thus the knowledge of all grace and duty shall go with them for the grace and Chap. I. CHRISTIAN ETHICS. 33 duty itself; and their judgment of the thing, instead of the possession of it: and instead of having grace, they force themselves to believe that they have it. Direct. XXIV. But remember God will not be mocked: he knoweth a convinced head from a holy heart. To think you are rich, will not make you rich: to believe that you are well, or to know the remedy, is not enough to make you well. You may dream that you eat, and yet awake hungry, Isa. xxix. 8. All the land or money which you see, is not therefore your own. To know that you should be holy, maketh your unholiness to have no excuse. Ahab did not escape by believing that he should return in peace. Self-flattery in so great and weighty a case, is the greatest folly. " If you know these things, happy are ye if ye do them," John xiii. 17- Tempt. XXV. Another great temptation is, by hiding from men the intrinsic evil and odiousness of sin. What harm, saith the drunkard, and adulterer, and voluptuous sensualist, is there in all this, that preachers make so great ado against it ? what hurt is this to God or man, that they would make us believe that we must be damned for it, and that Christ died for it, and that the Holy Ghost must mortify it ? " Wherefore," say the Jews, Jer. xvi. 10, " hath God pronounced all this great evil against us ? or what is our iniquity ? or what is our sin that we have committed ?" He that knoweth not God, knoweth not what sin against God is; especially when the love of it and delight in it blindeth them. Direct. XXV. Against this I entreat you to ponder on those forty intrinsical evils in sin, which I have after named, chap. iii. direct. 8, and the aggravations. If the devil can but once PpsaiX!iI2 persuade you, that sin is harmless, all faith, all religion, all honesty, and your souls and all are gone. For then, all God's laws and government must be fictions ; then, there is no work for Christ as a Saviour, or the Spirit as a Sanctifier, to do; then, all ordinances and means are troublesome vanities, and godliness and obedience deserve to be banished, from the earth, as unnecessary troublers of mankind ; then, may this poison be safely taken and made your food. But oh how mad a conceit is this ! How quickly will God make the proudest know, what harm it was to refuse the government of his Maker, and set up the government of his beastly appetite and misguided will! and that sin is bad, if hell be bad. Tempt. XXVI. The devil also tempteth them to think, that though they sin, yet their good works are a compensation for their bad, and therefore they pray, and do some acts of pharisaical devotion, to make God amends for what they do amiss. Direct. XXVI. Against this consider, that if you had never so many good works, they are all but your duty, and make no satisfaction for your sin. But what good works can you do, that shall save a wicked soul ? and that God will accept without your SeeProv xxviii 9- hearts ? Your hearts must be'first Pro?, xv. 26, 8; ' cleansed, and yourselves devoted and Piw. xxi. 27; sanctified to God: for an evil tree la... is, H. the tree good, and the fruit will be good. It is the love of God, and the hatred of sin, and a holy and heavenly life, which are the good works that God chiefly calleth for; and faith, and repentance, and conversion in order to these. And will God take your lip-labour, or the leavings of your flesh by way of aims, while the world and fleshly pleasure have your hearts ? Indeed, you do no work that is truly vol. i. d good. The matter may be good; but you poison it with bad principles and ends. " The carnal mind is not subject to the law of God, nor indeed can be; but is enmity to God," Rom. viii. 6, 7- Tempt. XXVII. Some are tempted to think, that God will not condemn them because they are poor and afflicted in this life, and have their sufferings here: and that he that condemneth the rich for not showing mercy to the poor, will himself show them mercy. Direct. XXVII. Hath he not showed you mercy ? And is it not mercy which you vilify and refuse ? even Christ, and his Spirit, and holy communion 'with God? or must God show you the mercy of glory, without the mercy of grace ? which is a contradiction. Strange! that the same men that will not be entreated to accept of mercy, nor let it save them, are yet saying, that God will be merciful and save them. And for your poverty and suffering, is it not against your will ? you cannot deny it: and will God save any man for that which is against his will ? You would have riches, and honour, and pleasure, and your good things in this life, as well as others, if you could tell how : you love the world as well as others, if you could get more of it. And to be carnal and worldly for so poor a pittance, and to love the world when you suffer in it, doth make you more inexcusable than the rich. The devils have suffered more than you, and so have many thousand souls in hell; and yet they shall be saved never the more. If you are poor in the world, but rich in faith and holiness, then you may See Hgb,Ji- 6| 7> well expect salvation, James ii. 5. But if your sufferings make you no more holy, they do but aggravate your sin. Tempt. XXVIII. Also the devil blindeth sinners, by keeping them ignorant of the nature and power of holiness of heart and life. They know it not by any experience ; and he will not let them see it and judge of it in the Scripture, where it is to be seen without any mixed contraries; but he points them only to professors of holiness, and commonly to the weakest and the worst of them, and to that which is worst in them, and showeth them the miscarriages of hypocrites, and the falls of the weaker sort of Christians, and then tells them, This is their godliness and religion; they are all alike. Direct. XXVIII. But it is easy to see, how these men deceive and condemn themselves. This is as if you should plead that a beast is wiser than a man, because some men are drunk, and some are passionate, and some are mad. Drunkenness and passions, which are the disturbances of reason, are no disgrace to reason, but to themselves: nor were they a disgrace themselves, if reason which they hinder were not honourable. So no man's sins are a disgrace to holiness, which condemneth them: nor were they bad themselves, if holiness were not good, which they oppose. It is no disgrace to the daylight or sun, that there is night and darkness: nor were darkness bad, if light were not good. Will you refuse health, because some men are sick ? nay, will you rather choose to be dead, because the living have infirmities ? The devil's reasoning is foolisher than this! Holiness is of absolute necessity to salvation. If many that do more than you, are as bad as you imagine, what a case then are you in, that have not near so much as they! If they that make it their greatest care to please God, and be saved, are as very hypocrites as the devil would persuade you, what a hopeless case then are you in, that come for short of them ! If so, you must do more than they, 34 CHRISTIAN DIRECTORY. Part I. and not less, if you will be saved; or else out of your own mouths will you be condemned. Tempt. XXIX. Another way of the tempter is, by drawing them desperately to venture their souls; come on them what will, they will put it to the venture, rather than live so strict a life. Direct. XXIX. But, 0 man, consider what thou dost, and who will have the loss of it! and how quickly it may be too late to recall thy adventure! What should put thee on so mad a resolution ? Is sin so good ? is hell so easy P is thy soul so contemptible ? is heaven such a trifle ? is God so hard a master ? is his work so grievous, and his way so bad ? doth he require any thing unreasonable of you ? hath God set you such a grievous task, that it is better venture on damnation than perform it ? You cannot believe this, if you believe him to be God. Come near, and think more deliberately on it, and you will find you might better run from your food, your friend, your life, than from your God, and from a holy life, when you run but into sin and hell. Tempt. XXX. Another great temptation is, in making them believe that their sins are but such common infirmities as the best have: they cannot deny but they have their faults ; but are not all men sinners ? They hope that they are not reigning, un-pardoned sins. Direct. XXX. But, oh how great a difference is between a converted and an unconverted sinner.' between the failings of a child and the contempt of a rebel! between a sinner that hath no gross or mortal sin, and hateth, bewaileth, and striveth against his infirmities ; and a sinner that loveth his sin, and is loth to leave it, and maketh light of it, and loveth not a holy life. God will one day show you a difference between these two, when you see that there are sinners that are justified and saved, and sinners that are condemned. Tempt. I. But here are many subordinate temptations, by which Satan persuades them that their sins are but infirmities : one is, because their sin is but in the heart, and appeareth not in outward deeds : and they take restraint for sanctification. Direct. I. Alas! man, the life and reign of sin is in the heart; that is its garrison and throne : the life of sin lieth in the prevalence of your lusts within, against the power of reason and will. All outward sins are but acts of obedience to the reigning sin within; and a gathering tribute for this, which is the king. For this it is that they make provision, Rom. xiii. 14. On this all is consumed, James iv. 3. Original sin may be reigning sin (as a king may be born a king). Sin certainly reigneth, till the soul be converted and born again. Tempt. II. The devil tells them it is but an infirmity, because it is no open, gross, disgraceful sin : it is hard to believe that they are in danger of hell, for sins which are accounted small. Direct. II. But do you think it is no mortal, heinous sin, to be void of the love of God and holiness ? to love the flesh and the world above him ? to set more by earth than heaven, and do more for it ? However they show themselves, these are the great and mortal sins. Sin is not less dangerous for lying secret in the heart. The root and heart are usually unseen. Some kings (as in China, Persia, &c.) keep out of sight for the honour of their majesty. Kings are the spring of government; but actions of state are executed by officers. When you see a man go, or work, you know that it is something within which is the cause of all. If sin appeared without, as it is within, it would lose much of its power and majesty. Then ministers, and friends, and every good man would cast a stone at it; but its secrecy is its peace. The devil himself prevaileth by keeping out of sight. If he were seen, he would be less obeyed. So it is with the reigning sins of the heart. Pride and covetousness may be reigning sins, though they appear not in any notorious, disgraceful course of life. David's hiding his sin, or Rachel her idol, made them not the better. It is a mercy to some men, that God permitteth them to fall into some open, scandalous sin, which may tend to humble them, who would not have been humbled nor convinced by heart-sins alone. See Jer. iv. 14; Hosea vii. 6, 7-An oven is hottest when it is stopped. Tempt. III. Satan tells them, they are not unpar-doned, reigning sins, because they are common in the world. If all that are as bad as I must be condemned, say they, God help a great number. Direct. III. But know you not that reigning sin is much more common than saving holiness ? and that the gate is wide, and the way is broad, that leadeth to destruction, and many go in at it ? Salvation is as rare as holiness; and damnation as common as reigning sin, where it is not cured. This sign therefore makes against you. Tempt. IV. But, saith the tempter, they are such sins as you see good men commit: you play at the same games as they : you do but what you see them do ; and they are pardoned. Direct. IV. You must judge the man by his works, and not the works by the man. And there is more to be looked at, than the bare matter of an act. A good man and a bad may play at the same game, but not with the same end, nor with the same love to sport, nor so frequently and long to the loss of time. Many drops may wear a stone: many stripes with small twigs may draw blood. Many mean men in a senate have been as great kings: you may have many of these little sins set all together, which plainly make up a carnal life. The power of a sin is more considerable than the outward show. A poor man, if he be in the place of a magistrate, may be a ruler. And a sin materially small, and such as better men commit, may be a sin in power and rule with you, and concur with others which are greater. Tempt. V. But, saith the tempter, they are but sins of omission, and such are not reigning sins. Direct. V. Sins of omission are always accompanied with some positive, sensual affection to the creature, which diverteth the soul, and causeth the omission. And so omission is no small part of the reigning sin. The not using of reason and the will for God, and for the mastering of sensuality, is much of the state of ungodliness in man. Denying God the heart and life, is no small sin. God made you to do good, and not only to do no harm: else a stone or corpse were as good a Christian as you; for they do less harm than you. If sin have a negative voice in your religion, whether God shall be worshipped and obeyed or not, it is your king: it may show its power as well by commanding you not to pray, and not to consider, and not to read, as in commanding you to be drunk or swear. The wicked are described by omissions: such as " will not seek after God: God is not in all his thoughts," Psal. x. 4. Such as " know not God, and call not on his name," Jer. x. 25. That have " no truth, or mercy, or knowledge of God," Hos. iv. 1. That " feed not, clothe not, visit not" Christ in his members, Matt. xxv.; that hide their talents, Matt. xxv. Indeed, if God have not your heart, the creature hath it; and so it is omission and commission that go together in your reigning sin. Chap. I. CHRISTIAN ETHICS. 35 Tempt. VI. But, saith the tempter, they are but sins of ignorance, and therefore they are not reigning sins: at least you are not certain that they arc sins. Direct. VI. And indeed do you not know that it is a sin to love the world better than God ? and fleshly pleasure better than God's service ? and riches better than grace and holiness ? and to do more for the body than for the soul, and for earth than for heaven ? Are you uncertain whether these are sins ? And do you not feel that they are your sins ? You cannot pretend ignorance for these. But what causeth your ignorance ? Is it because you would fain know, and cannot ? Do you read, and hear, and study, and inquire, and pray for knowledge, and yet cannot know ? Or is it not because you would not know, or think it not worth the pains to get it; or because you love your sin ? And will such wilful ignorance as this excuse you ? No ; it doth make your sin the greater. It showeth the greater dominion of sin, when it can use thee as the Philistines did Samson, put out thy eyes, and make a drudge of thee ; and conquer thy reason, and make thee believe that evil is good and good is evil. Now it hath mastered the principal fortress of thy soul, when thy understanding is mastered by it. He is reconciled indeed to his enemy, who taketh him to be a friend. Do you not know, that God should have your heart, and heaven should have your ohiefest care and diligence; and that you should make the word of God your rule, and your delight, and meditation day and night? If you know not these things, it is because you would not know them : and it is a miserable case to be given up to a blinded mind ! Take heed, lest at last you commit the horridest sins, and do not know them to be sins. For such there are that mock at godliness, and persecute Christians and ministers of Christ, and know not that they do ill; but think they do God service, John xvi. 2. If a man will make himself drunk, and then kill, and steal, and abuse his neighbours, and say, I knew not that I did ill, it shall not excuse him. This is your case. You are drunken with the love of fleshly pleasure and worldly things, and these carry you so away, that you have neither heart nor time to study the Scriptures, and hear, and think what God saith to you, and then say that you did not know. Tempt. VII. But, saith the tempter, it cannot be a mortal reigning sin, because it is not committed with the whole heart, nor without some struggling and resistance : dost thou not feel the Spirit striving against the flesh ? and so it is with the regenerate, Gal. v. 17; Rom. vii. 2023. The good which thou dost not do, thou wouldst do; and the evil which thou dost, thou wouldst not do; so then it is no more thou that dost it, but sin that dwelleth in thee. In a sensual unregenerate person, there is but one party, there is nothing but flesh; but thou feelest the combat between the flesh and the Spirit within thee. Direct. VII. This is a snare so subtle and dangerous, that you have need of eyes in your head to escape it. Understand therefore, that as to the two texts of Scripture, much abused by the tempter, they speak not at all of mortal reigning sin, but of the unwilling infirmities of such as had subdued all such sin, and walked not after the flesh, but after the Spirit; and whose wills were habitually bent to good; and fain would have been perfect, and not have been guilty of an idle thought, or word, or of any imperfection in their holiest service, but lived up to all that the law requireth : but this they could not do, because the flesh did cast many stops before the will in the performance. But this is nothing to the case of one that liveth in gross sin, and an ungodly life, and hath strivings and convictions, and d 2 uneffectual wishes to be better and to turn, but never doth it. This is but sinning against conscience, and resisting the Spirit that would convert you; and it maketh you worthy of many stripes, as being rebellious against the importunities of grace. Sin may be resisted where it is never conquered; it may reign nevertheless for some contradiction. Every one that resisteth the king, doth not depose him from his throne. It is a dangerous deceit to think that every good desire that contradicteth sin, doth conquer it, and is a sign of saving grace. It must be a desire after a state of godliness, and an effectual desire too. There are degrees of power: some may have a less and limited power, and yet be rulers. As the evil spirits that possessed yriiat resistance of men's bodies, were a legion in one, sin may be in the and but one in others, yet both were unsodiy-possessed; so is it here. Grace is not without resistance in a holy soul; there are some remnants of corruption in the will itself, resisting the good; and yet it followeth not that grace doth not rule. So is it in the sin of the unregenerate. No man in this life is so good as he will be in heaven, or so bad as he will be in hell; therefore none is void of all moral good. And the least good will resist evil, in its degree, as light doth darkness. As in these cases: 1. There is in the unregenerate a remnant of natural knowledge and conscience. Some discoveries of God and his will there are in his works : God hath not left himself without witness. See Acts xiv. 17; xvii. 27; Rom. i. 19, 20; ii. 79. This light and law of nature governed the heathens; and this in its measure resisteth sin, and assisteth conscience. 2. "When supernatural extrinsic revelation in the Scripture, is added to the light and law of nature, and the ungodly have all the same law as the best; it may do more. 3. Moreover, an ungodly man may live under a most powerful preacher, that will never let him alone in his sins, and may stir up much fear in him, and many good purposes, and almost persuade him to be a true Christian; and not only to have some ineffectual wishings and strivings against sin, but to do many things after the preacher, as Herod did after John, and to escape the common pollutions of the world, 2 Pet. ii. 20. 4. Some sharp affliction, added to the rest, may make him seem to others a true penitent: when he is stopped in his course of sin, as Balaam was by the angel, with a drawn sword, and seeth that he cannot go on but in danger of his life ; and that God is still meeting him with some cross, and hedging up his way with thorns (for such mercy he showeth to some of the ungodly); this may not only breed resistance of sin, but some reformation. When the Babylonians were planted in Samaria they feared not God, and he sent lions among them; and then they feared him, and sent up some kind of service to him, performed by a base sort of priests ; " they feared the Lord, and served their own gods," thinking it was safest to please all, 2 Kings xvii. 25, 32, 33. Affliction maketh bad men likest to the good. 5. Good education and company may do very much: it may help them to much knowledge, and make them professors of strict religion; and constant companions with those that fear sin, and avoid it; and therefore they must needs go far then, as Joash did all the days of Jehoiada, 2 Chron. xxiv. 2. As plants and fruits change with the soil by transplantation, and as the climate maketh some blackmoors and some white; so education and converse have so great a power on the mind, that they come next to grace, and are oft the means of it 36 CHRISTIAN DIRECTORY. Part I. G. And God giveth to many, internally, some grace of the Spirit, which is not proper to them that are saved, but common or preparatory only. And this may make much resistance against sin, though it do not mortify it. One that should live but under the convictions that Judas had when he hanged himself, I warrant him, would have strivings and combats against sin in him, though he were unsanctifled. 7. Yea, the interest and power of one sin may resist another: as covetousness may make much resistance against sensuality and pride of life, and pride may resist all disgraceful sin. Tempt. VIII. But, saith the tempter, it is not un-pardoned sin, because thou art sorry and dost repent for it when thou hast committed it; and all sin is pardoned that is repented of. Direct. VIII. All the foresaid causes which may make some resistance of sin in the ungodly, may cause also some sorrow and repenting in them. There is repenting and sorrow for sin in hell. All men repent and are sorry at last; but few repent so, as to be pardoned and saved. When a sinner hath had all the sweetness out of sin that it can yield him, and seeth that it is all gone, and the sting is left behind, no marvel if he repent. I think there is scarce any drunkard, or whoremonger, or glutton, (that is not a flat infidel,) but he repenteth of the sin that is past, because he hath had all out of it that it can yield him, and there is nothing left of it that is lovely: but yet he goeth on still, which showeth that his repentance was unsound. True repentance is a thorough change of the heart and life; a turning from sin to a holy life, and such a sorrow for what is past as would not let you do it if it were to do again. If you truly repent, you would not do so again, if you had all the same temptations. Tempt. IX. But, saith the tempter, it is but one sin, and the rest of thy life is good and blameless; and God judgeth by the greater part of thy life, whether the evil or the good be most. Direct. IX. If a man be a murderer, or a traitor, will you excuse him, because the rest of his life is good, and it is but one sin that he is charged with ? One sort of poison may kill a man; and one stab at the heart, though all his body else be whole: you may surfeit on one dish: one leak may sink a ship. James ii. 10, "Whosoever shall keep the whole law, and yet offend in one point, is guilty of all." See Ezek. xviii. 10, 11. Indeed God doth judge by the bent of thy heart, and the main drift and endeavour of thy life. But canst thou say, that the bent of thy heart, and the main endeavour of thy life, is for God, and heaven, and holiness ? No : if it were, thou wert regenerate; and this would not let thee live in any one beloved, chosen, wilful sin. The bent of a man's heart and life may be sinful, earthly, fleshly, though it run but in the channel of one way of gross sinning: as a man may be covetous, that hath but one trade; and a whoremonger, that hath but one whore; and an idolater, that hath but one idol. If thou lovedst God better, thou wouldst let go thy sin; and if thou love any one sin better than God, the whole bent of thy heart and life is wicked: for it is not set upon God and heaven, and therefore is ungodly. Tempt. X. But, saith the tempter, it is not reigning, unpardoned sin, because thou believest in Jesus Christ; and all that believe, are pardoned, and justified from all their sin. Direct. X. He that savingly believeth in Christ, doth take him entirely for his Saviour and Governor ; and giveth up himself to be saved, sanctified, and "See more of Temptations, chap. iii. direct. 9. ruled by him. As trusting your physician, implieth that you take his medicines, and follow his advice, and so trust him; and not that you trust to be cured while you disobey him, by bare trusting: so is it as to your faith and trust in Christ; it is a belief or trust, that he will save all those that are ruled by him in order to salvation. " He is the author of eternal salvation to all them that obey him," Heb. v. 9. If you believe in Christ, you believe Christ: and if you believe Christ, you believe " that except a man be converted, and born again, he cannot enter into the kingdom of heaven," John iii. 3, 5; Matt. xviii. 3; and that he that is " in Christ, is a new creature; old things are past away, and all is become new," 2 Cor. v. 17 ; and that " without holiness none shall see God," Heb. xii. 14; and that " no fornicator, effeminate, thieves, covetous, drunkards, revilers, extortioners, murderers, liars, shall enter into, or have any inheritance in the kingdom of Christ," 1 Cor. vi. 9, 10; Eph. v. 46; Rev. xxi. 27; xxii. 14, 15. If you believe Christ, you must believe that you cannot be saved unless you be converted. It is the devil, and not Christ, that telleth you, you may be pardoned and saved in an unholy, unregenerate state : and it is sad, that men should believe the devil, and call this a believing in Christ, and think to be saved for so believing; as if false faith and presumption pleased God! Christ will not save men for believing a lie, and believing the father of lies before him; nor will he save all that are confident they shall be saved. If you think you have any part in Christ, remember Rom. viii. 9, " If any man have not the Spirit of Christ, the same is none of his."" CHAPTER II. DIRECTIONS TO YOUNG CHRISTIANS OR BEGINNERS IN RELIGION, FOR THEIR ESTABLISHMENT AND SAFE PROCEEDING.1 Before I come to the common directions for the exercise of grace, and walking with God, containing the common duties of Christianity, I shall lay down some previous instructions, proper to those that are but newly entered into religion (presupposing what is said in my book of directions to those that are yet under the work of conversion, to prevent their miscarrying by a false superficial change). Direct. I. Take heed lest it be the novelty or reputation of truth and godliness, that takes with you, more than the solid evidence of their excellency and necessity; lest when the novelty and reputation are gone, your religion wither and consume away. It is said of John and the Jews by Christ, " He was a burning and a shining light, and ye were willing for a season to rejoice in his light," John v. 35. All men are affected most with things that seem new and strange to them. It is not only the infirmity of children, that are pleased with new clothes, and new toys and games; but even to graver, wiser persons, new things are most affecting, and commonness and custom dulls delight. Our habitations, and possessions, and honours, are most pleasing to us at the first; and every condition of life doth most affect us at the first: if nature were not much for novelty, the publishing of news-books would not have been so gain- * I have since written a book on this subject, to which I refer the reader for fuller direction. Chap. II. CHRISTIAN ETHICS. 37 ful a trade so long, unless the matter had been truer and more desirable. Hence it is that changes are so welcome to the world, though they prove ordinarily to their cost. No wonder then, if religion be the more acceptable, when it comes with this advantage. When men first hear the doctrine of godliness, and the tidings of another world, by a powerful preacher opened and set home, no wonder if things of so great moment affect them for a time : it is said of them that received the seed of God's word as into stony ground, that "forthwith it sprung up," and they "anon with joy received it," Matt. xiii. 5, 20; but it quickly withered for want of rooting. These kind of hearers can no more delight still in one preacher, or one profession, or way, than a glutton in one dish, or an adulterer in one harlot: for it is but a kind of sensual or natural pleasure that they have in the highest truths; and all such delight must be fed with novelty and variety of objects. The Athenians were inquisitive after Paul's doctrine as novelty, though after they rejected it, as seeming to them incredible: Acts xvii. 1921, " May we know what this new doctrine whereof thou speakest is ? For thou bringest certain strange things to our ears: we would know therefore what these things mean. For all the Athenians and strangers which were there, spent their time in nothing else, but to tell or hear some new thing." To this kind of professors, the greatest truths grow out of fashion, and they grow weary of them, as of dull and ordinary things : they must have some new light, or new way of religion that lately came in fashion: their souls are weary of that manna that at first was acceptable to them, as angels' food. Old things seem low, and new things high to them; and to entertain some novelty in religion, is to grow up to more maturity: and too many such at last so far overthrive their old apparel, that the old Christ and old gospel are left behind them. The light of the gospel is speedilier communicated, than the heat; and this first part being most acceptable to them, is soon received; and religion seemeth best to them at first. At first they have the light of knowledge alone; and then they have the warmth of a new and prosperous profession : there must be some time for the operating of the heat, before it burneth them ; and then they have enough, and cast it away in as much haste as they took it up. If preachers would only lighten, and shoot no thunderbolts, even a Herod himself would hear them gladly, and do many things after them; but when their Herodias is meddled with, they cannot bear it. If preachers would speak only to men's fancies or understandings, and not meddle too smartly with their hearts, and lives, and carnal interests, the world would bear them, and hear them as they do stage-players, or at least as lecturers in philosophy or physic. A sermon that hath nothing but some general toothless notions in a handsome dress of words, doth seldom procure offence or persecution: it is rare that such men's preaching is distasted by carnal hearers, or their persons hated for it. " It is a pleasant thing for the eyes to behold the sun," Eccles. xi. 7; but not to be scorched by its heat. Christ himself at a distance as promised, was greatly desired by the Jews : but when he came, they could not bear him; his doctrine and life were so contrary to their expectations. Mai. iii. 1-3, " The Lord, whom ye seek, shall suddenly come into his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming ? and who shall stand when he appeareth ? for he is like a refiner's fire, and like fullers' soap." Many when they come first (by profession) to Christ, do little think that he would cast them into the fire, and refine them, and purge away their dross, and cast them anew into the mould of the gospel, Rom. vi. 17. Many will play a while by the light, that will not endure to be melted by the fire. "When the preacher cometh once to this, he is harsh and intolerable, and loseth all the praise which he had won before, and the pleasing novelty of religion is over with them. The gospel is sent to make such work in the soul and life, as these tender persons will not endure: it must captivate every thought to Christ, and kill every lust and pleasure which is against his will; and put a new and heavenly life-into the soul: it must possess men with deep and lively apprehensions of the great things of eternity j it is not wavering dull opinions, that will raise and carry on the soul to such vigorous, constant, victorious action, as is necessary to salvation. When the gospel cometh to the heart, to do this great prevailing work, then these men are impatient of the search and smart, and presently have done with it. They are like children, that love the book for the gilding and fineness of the cover, and take it up as soon as any; but it is to play with, and not to learn; they are weary of it when it conies to that. At first many come to Christ with wonder, and will needs be his servants for something in it that seemeth fine; till they hear that the Son of man hath not the accommodation of the. birds or foxes; and that his doctrine and way hath an enmity to their worldly, fleshly interest, and then they are gone. They first entertained Christ in compliment, thinking that he would please them, or not much contradict them ; but when they find that they have received a guest that will rule them, and not be ruled by them, that will not suffer them to take their pleasure, nor enjoy their riches, but hold them to a life which they cannot endure, and even undo them in the world, he is then no longer a guest for them. Whereas if Christ had been received as Christ, and truth and godliness deliberately entertained for their well-discerned excellency and necessity, the deep rooting would have prevented this apostasy, and cured such hypocrisy. But, alas ! poor ministers find by sad experience,, that all prove not saints that flock to hear them, and make up the crowd; nor " that for a season rejoice in their light," and magnify them, and take their parts. The blossom hath its beauty and sweetness; but all that blossometh or appeareth in the bud, doth not-come to perfect fruit: some will be blasted, and some blown down; some nipped with frosts, some eaten by worms; some quickly fall, and some hang on till the strongest blasts do cast them down: some are deceived and poisoned by false teachers; some by worldly cares,-and the deceitfulness of riches, become unfruitful and are turned aside; the lusts of some had deeper rooting than the word; and the friends of some had greater interest in them than Christ, and therefore they forsake him to satisfy their importunity : some are corrupted by the hopes of preferment, or the favour of man; some feared from Christ by their threats and frowns, and choose to venture on damnation to scape persecution: and some are so worldly wise, that they can see reason to remit their zeal, and can save their souls and bodies too; and prove that to be their duty, which other men call sin (if the end will but answer their expectations) : and some grow weary of truth and duty, as a dull and common thing, being supplied with that variety which might still continue the delights of novelty. Yet mistake not what I have said, as if all the affection furthered by novelty, and abated by com- 3S CHRISTIAN DIRECTORY. Part I. monness and use, were a sign that the person is but a hypocrite. I know that there is something in the nature of man, remaining in the best, which disposeth us to be much more passionately affected with things when they seem new to us, and are first apprehended, than when they are old, and we have known or used them long. There is not, I believe, one man of a thousand, but is much more delighted in the light of truth, when it first appeareth to him, than when it is trite and familiarly known; and is much more affected with a powerful minister at first, than when he hath long sat under him. The same sermon that even transported them at the first hearing, would affect them less, if they had heard it preached a hundred times. The same books which greatly affected us at the first or second reading, will affect us less when we have read them over twenty times. The same words of prayer that take much with us when seldom used, do less move our affections when they are daily used all the year. At our first conversion, we have more passionate sorrow for our sin, and love to the godly, than we can afterwards retain. And all this is the case of learned and unlearned, the sound and unsound, though not of all alike. Even heaven itself is spoken of by Christ, as if it did participate of this, when he saith, that " joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, that need no repentance," Luke xv. 7, 10. And I know it is the duty of ministers to take notice of this disposition in their hearers, and not to dull them with giving them still the same, but to profit them by a pleasant and profitable variety : not by preaching to them another Christ, or a new gospel: it is the same God, and Christ, and Spirit, and Scripture, and the same heaven, the same church, the same faith, and hope, and repentance, and obedience, that we must preach to them as long as we live ; though they say, we have heard this a hundred times, let them hear it still, and bring them not a new creed. If they hear so oft of God, and Christ, and heaven, till by faith, and love, and fruition, thereisagratefulvarietyofsubordinatethey attain them as their end, they have heard well. But yet there is a grateful variety of subordinate particulars, and of words, and methods, and seasonable applications, necessary to the right performance of our ministry, and to the profiting of the flocks: though the physician use the same apothecary's shop, and dispensatory, and drugs, yet how great a variety must he use of compositions, and times, and manner of administration. But for all this, though the best are affected most with things that seem new, and are dulled with the long and frequent use of the same expressions, yet they are never weary of the substance of their religion, so as to desire a change. And though they are not so passionately affected with the same sermons, and books, or with the thoughts or mention of the same substantial matters of religion, as at first they were ; yet do their judgments more solidly and tenaciously embrace them, and esteem them, and their wills as resolvedly adhere to them, and use them, and in their lives they practise them, better than before. "Whereas, they that take up their religion but for novelty, will lay it down when it ceaseth to be new to them, and must either change for a newer, or have none at all.1" And as unsound are they that are religious, only because their education, or their friends, or the laws, b Fere idem exitus est odii et amoris insani. Senec.de Ben. c Scientia quaeestremotaa justitia, calliditas potium quam sapientia appellanda est. P. Scalig. Of the necessity of prudence in religious men, read Nic. Videlius de Prudent. Veterum. The imprudences of well meaning men have done as much hurt to the church sometimes as the persecution or judgment of their rulers, or the custom of the country, hath made it necessary to their reputation : these are hypocrites at the first setting out, and therefore cannot be saved by continuance in such a carnal religiousness as this. I know law, and custom, and education, and friends, when they side with godliness, are a great advantage to it, by affording helps, and removing those impediments that might stick much with carnal minds. But truth is not your own, till it be received in its proper evidence ; nor your faith divine, till you believe what you believe, because God is true who doth reveal it; nor are you the children of God, till you love him for himself; nor are you truly religious, till the truth and goodness of religion itself be the principal thing that maketh you religious. It helpeth much to discover a man's sincerity, when he is not only religious among the religious, but among the profane, and the enemies, and scorners, and persecutors of religion: and when a man doth not pray only in a praying family, but among the prayerless, and the deriders of fervent constant prayer : and when a man is heavenly among them that are earthly, and temperate among the intemperate and riotous, and holdeth the truth among those that reproach it and that hold the contrary: when a man is not carried only by a stream of company, or outward advantages, to his religion, nor avoideth sin for want of a temptation, but is religious though against the stream, and innocent when cast (unwillingly) upon temptations; and is godly where godliness is accounted singularity, hypocrisy, faction, humour, disobedience, or heresy ; and will rather let go the reputation of his honesty, than his honesty itself. Direct. II. Take heed of being religious only in opinion, without zeal and holy practice ; or only in zealous affection, without a sound, well grounded judgment; but see that judgment, zeal, and practice be conjunct. Of the first part of this advice, (against a bare opi-nionative religion,) I have spoken already, in my " Directions for a Sound Conversion." To change your opinions is an easier matter, than to change the heart and life. A holding of the truth will save no man, without a love and practice of the truth. This is the meaning of James ii. where he speaketh so much of the unprofitableness of a dead, unaffected belief, that worketh not by love, and commandeth not the soul to practice and obedience. To believe that there is a God, while you neglect him and disobey him, is unlike to please him. To believe that there is a heaven, while you neglect it, and prefer the world before it, will never bring you thither. To believe your duty, and not to perform it, and to believe that sin is evil, and yet to live in it, is to sin with aggravation, and have no excuse, and not the way to be accepted or justified with God. To be of the same belief with holy men, without the same hearts and conversations, will never bring you to the same felicity. " He that knoweth his master's will and doth it not," shall be so far from being accepted for it, that he " shall be beaten with many stripes." To believe that holiness and obedience is the best way, will never save the disobedient and unholy. And yet if judgment be not your guide, the most zealous affections will but precipitate you; and make you run, though quite out of the way, like the horses when they have cast the coachman or the riders.c of enemies, e. g. When Constantine, the son of Constans, was emperor, some busy men would prove from the orthodox doctrine of the Trinity, that his two brethren, Tiberius and He-raclius, should reign with him : saying, Si in Trinitate credi-mus, tres etiam coronemus; which' cost the chief of them a hanging. Abbas Urspergens. Edit. Melancth. p. 162. Chap. II. CHRISTIAN ETHICS. 39 To ride post when you are quite out of the way, is but laboriously to lose your time, and to prepare for further labour. The Jews that persecuted Christ and his apostles, had the testimony of Paul himself, that they had a " zeal of God, but not according to knowledge," Rom. x. 2. And Paul saith of the deceivers and troublers of the Galatians, (whom he wished even cut off,) that they did zealously affect them, but not well, Gal. iv. 1/. And he saith of himself, while he persecuted Christians to prison and to death, " I was zealous towards God as ye are all this day," Acts xxii. 3, 4. Was not the papist, St. Dominick, that stirred up the persecution against the Christians in France and Savoy, to the murdering of many thousands of them, a very zealous man ? And are not the butchers of the Inquisition zealous men ? And were not the authors of the third Canon of the General Council at the Lateran, under Pope Innocent the third, very zealous men, who decreed that the pope should depose temporal lords, and give away their dominions, and absolve their subjects, if Ihey would not exterminate the godly, called heretics? Were not the papists' powder-plotters zealous men ? Hath not zeal caused many of latter times to rise up against their lawful governors ? and many to persecute the church of God, and to deprive the people of their faithful pastors without compassion on the people's souls ? Doth not Christ say of such zealots, " The time cometh, when whosoever killeth you, will think he doth God service," John xvi. 2; or offereth a service (acceptable) to God. Therefore Paul saith, " It is good to be zealously affected always in a good matter," Gal. iv. 18; showing you that zeal indeed is good, if sound judgment be its guide. Your first question must be, Whether you are in the right way ? and your second, Whether you go apace ? It is sad to observe what odious actions are committed in all ages of the world, by the instigation of misguided zeal! And what a shame an imprudent zealot is to his profession! while making himself ridiculous in the eyes of the adversaries, he brings his profession itself into contempt, and maketh the ungodly think that the religious are but a company of transported brain-sick zealots; and thus they are hardened to their perdition. How many things doth unadvised affection provoke well-meaning people to, that; afterwards will be their shame anrf sorrow. Labour therefore for knowledge, and soundness of understanding; that you may know truth from falsehood, good from evil; and may walk confidently, while you walk safely; and that you become not a shame to your profession, by a furious persecution of that which you must afterwards confess to be an error; by drawing others to that which you would after wish that you had never known yourselves. And yet see that all your knowledge have its efficacy upon your heart and life; and take every truth as an instrument of God, to reveal himself to you, or to draw your heart to him, and conform you to his holv will. jbirect. III. Labour to understand the true method of divinity, and see truths in their several degrees and order; that you take not the last for the first, nor the lesser for the greater. Therefore see that you be well grounded in the catechism; and refuse not to learn some catechism that is sound and full, and keep it in memory while you live.d Method, or right order, exceedingly helpeth un- Tl"S'e" etudes from religion, so they are great temptations to many young beginners to turn back, and as the Israelites in the wilderness, ready to wish themselves again in Egypt. Three sorts of discouragements arise before them. 1. Some from the nature of the work. 2. Some from God's trials. 3. And some from the malice of the devil and his instruments : or all these. 1. It cannot be expected but that infants and weaklings should think a little burden heavy, and an easy work or journey to be wearisome. Young beginners are ordinarily puzzled, and. at a loss, in every trade, or art, or science. Young scholars have a far harder task, than when they are once well entered: learning is wondrous hard and unpleasant to them, at the first ; but when they are once well entered, the knowledge of one thing helps another, and they go on with ease. So a young convert, that hath been bred up in ignorance, and never used to prayer, or to heavenly discourse, nor to hear or join with any that did, will think it strange and hard at first. And those that were used to take their Eleasure, and fulfil the desires of the flesh, and per-aps to swear, and talk filthily, or idly, or to lie, will find, at first, some difficulty to overcome their customs, and live a mortified, holy life : yet grace will do it, and prevail. Especially in point of knowledge, and ability of expression, be not too hasty in your expectation, but wait with patience, in a faithful, diligent use of means, and that will be easy and delightful to you afterwards, which before discouraged you with its difficulties. 2. And God himself will have his servants, and his graces, tried and exercised by difficulties. He never intended us the reward for sitting still; nor the crown of victory, without a fight; nor a right, without an enemy and opposition. Innocent Adam was unfit for his state of confirmation and reward, till he had been tried by temptation. Therefore the martyrs have the most glorious crown, as having undergone the greatest trial. And shall we presume to murmur at the method of God ? 3. And Satan, having liberty to tempt and try us, will quickly raise up storms and waves before us, as soon as we are set to sea; which make young beginners often fear, that they shall never live to reach the haven. He will show thee the greatness of thy former sins, to persuade thee that they shall not be pardoned. He will show thee the strength of thy passions and corruptions, to make thee think they will never be overcome. He will show thee the greatness of the opposition and suffering which thou art like to undergo, to make thee think thou shall never 1 Nihil homini metuendum nisi ne foelicitatem excludaf Solon in Laert. p. 31. m Securus ergo sum de Christo Deo, et Domino meo. Haec Regidieatis, subigatignibus, adigat bestiis, excruciet omnium tormeutorum generibus, si cessero, frustra sum in ecclesiae catholica baptizatus ; nam si hsec praesens vita sola esset, et persevere. He will do his worst to meet thee with poverty, losses, crosses, injuries, vexations, persecutions, and cruelties, yea, and unkindness from thy dearest friends, as he did by Job, to make thee think ill of God, or of his service. If he can, he will make them thy enemies that are of thine own household.' He will stir up thy own father, or mother, or husband, or wife, or brother, or sister, or children, against thee, to persuade or persecute thee from Christ: therefore Christ tells us, that if we hate not all these, that is, cannot forsake them, and use them as men do hated things, when they would turn us from him, we cannot be his disciples, Luke xiv. 26; Matt. x. Look for the worst that the devil can do against thee, if thou hast once lifted thyself against him, in the army of Christ, and resolvest, whatever it cost thee, to be saved. Read Heb. xi. But how little cause you have to be discouraged, though earth and hell should do their worst, you may perceive by these few considerations. (1.) God is on your side, who hath all your enemies in his hand, and can rebuke them, or destroy them in a moment. Oh what is the breath or fury of dust or devils, against the Lord Almighty ! " If God be for us, who can be against us?" Rom. viii. 31. Read often that chapter, Rom. viii. In the day when thou didst enter into covenant with God, and he. with thee, thou didst enter into the most impregnable rock and fortress, and house thyself in that castle of defence, where thou mayest (modestly) defy all adverse powers of earth or hell. If God cannot save thee, he is not God. And if he will not save thee, he must break his covenant. Indeed, he may resolve to save thee, not from affliction and persecution, but in it, and by it. But in all these sufferings you will " be more than conquerors, through Christ that loveth you :" that is, it is far more desirable and excellent to conquer by patience, in suffering for Christ, than to conquer our persecutors in the field, by force of arms. 0 think on the saints' triumphant boastings in their God. Psal. xlvi. 13, " God is our refuge and strength, a very present help in trouble : therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea." Psal. Ivi. 15, when his " enemies were many " and " wrested his words daily," and " fought against him, and all their thoughts were against him," yet he saith, " What time I am afraid, I will trust in thee. In God will I praise his word; in God have I put my trust: I will not fear what flesh can do unto me." Remember Christ's charge, Luke xii. 4, " Fear not them that can kill the body, and after that have no more that they can do. But I will forewarn you whom you shall fear : fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you, fear him." If all the world were on thy side, thou might yet have cause to fear; but to have God on thy side, is infinitely more. (2.) Jesus Christ is the Captain of thy salvation, Heb. ii. 10, and hath gone before thee this way himself, and hath conquered for thee; and now is engaged to make thee conqueror : and darest thou not go on where Christ doth lead the way ? He was perfected through suffering himself, and will see that thou be not destroyed by it. Canst thou draw back, when thou seest his steps, and his blood ? m (3.) Thou art not to conquer in thy own strength, hat before the persecution ot tluunery een : 1. All the lights put out in the c 44 CHRISTIAN DIRECTORY. Part I. but by the Spirit of God, and the power of that grace which is sufficient for thee, and his strength which appeareth most in our weakness, 2 Cor. xii. 9. And " you can do all things through Christ that strength-eneth you," Phil. iv. 13. "Be of good cheer, he hath overcome the world," John xvi. 33. (4.) All that are in heaven have gone this way, and overcome such oppositions and difficulties as these :" they were tempted, troubled, scorned, opposed, as well as you; and yet they now triumph in glory. "These are they that come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb: therefore are they before the throne of God, and serve him day and night in his temple : and he that sitteth on the throne shall dwell among them," Rev. vii. 14. And all that ever come to heaven (at age) are like to come this way. And doth not the company encourage you ? and the success of those that have overcome before you ? "Will you have the end, and yet refuse the way? (5.) Consider how much greater difficulties ungodly men go through to hell. They have stronger enemies than you have: the devil and wicked men are your enemies; but God himself is theirs, and yet they will go on. Men threaten but death to discourage you, and God threateneth damnation to discourage them; and yet they go on, and are not discouraged. And will you be more afraid of man, than sinners are of God? and of death or scorns, than they are of hell ? (6.) Yea, and you yourselves must cast your souls on these greater evils, if by discouragement you turn from the way of godliness. You must run into hell for fear of burning; and upon everlasting death, to escape a temporal death, or less: you will choose God for your enemy, to escape the enmity of man; and how wise a course this is, judge you; when if you do but see that your ways please God, he can " make your enemies be at peace with you," if he see it for your good, Prov. xvi. 7- If you will fear, fear him that can damn the soul. (7-) Lastly, Remember what abundance of mercies you have to sweeten your present life, and to make your burden easy to you: you have all that is good for you in this life, and the promise of everlasting joy; for godliness thus " is profitable to all things," 1 Tim. iv. 8. What abundance of mercy have you in your bodies, estates, friends, names, or souls, which are the greatest! What promises and experiences to refresh you! What liberty of access to God! A Christ to rejoice in, a heaven to rejoice in ! and yet shall a stony or a dirty way discourage you more than these shall comfort you ? The sum of all is, your work will grow easier and and stink succeeded. 2. The church filled with abundance of swine and goats. 3. Another saw a great heap of corn unwinnowed, and a sudden whirlwind nlew away all the chaff: and after that, one came and cast out all the stricken dead and useless corn, till a very little heap was left, 4. Another heard one cry on the top of a mount, Migrate, migrate. 5. Another saw great stones cast from heaven on the earth, which flamed and destroyed; but he hid himself in a chamber, and none of them could touch him. Page 405. Sed hoc edificium ubi construere visus est diabolus, statim illud de-struere dignatus est Christus. Id. ib. " Id. ib. saith that an Arian bishop being put over a city, all that could take ship fled away to Spain, and the rest not only refused all the temptations of the bishop, but also publicly celebrated the divine mysteries in one of their houses ; and the king being hereat enraged, caused them in the open market-place to have their tongues and right hands cut off by the root; and that they yet spake after as well as before. And them that will not believe it, he referreth to one of them then living, and honoured for this in the emperor's court, that still spake perfectly. Page 462, 463. Sulpitius Severus in Vit. Martini, noteth that none but sweeter to you, as your skill and strength increase. Your enemies are as grasshoppers before you; the power of the Almighty is engaged by love and promise for your help; and do you pretend to trust in God, and yet will fear the face of man ? Isa. 1. 610, " I gave my back to the smiters, and my cheeks to them that plucked off the hair: I bid not my face from shame and spitting : for the Lord God will help me ; therefore shall I not be confounded, therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me ? Let us stand together : who is mine adversary ? let him come near to me. Behold, the Lord God will help me : who is he that shall condemn me ? Lo, they all shall wax old as a garment; the moth shall eat them up." Isa. li. 7, 8, " Hearken to me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be afraid of their revilings : for the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation." He is no soldier for Christ, that will turn back for fear of scorns, or of any thing that man can do against him. And consider whether heaven should be easilier come to ? They are things of unspeakable glory that you strive for; and they are unworthily despised, if any thing be thought too good to part with for them, or any labour, or difficulties, or sufferings too great to undergo to procure them. Direct. VII. If it be in your power, live under a judicious, faithful, serious, searching, powerful minister ; and diligently attend his public teaching, and use his private counsel for more particular directions and application, for the settling and managing the affairs of your souls; even as you take the advice of physicians for your health, and of lawyers for your estates, and tutors for your studies. I give this direction only to those that may enjoy so great a mercy if they will. Some live where no such minister is. Some are children, or servants, or wives, that are bound and cannot remove their habitations, or enjoy such liberty, by reason of the unwillingness and restraint of others. Some are so poor, that they cannot remove their dwelling for such advantages. And some are so serviceable in their places, that they may be bound to stay under a very weak minister, that they may do good to others, where they have best opportunity. But let him that can be free, and possess so great a mercy, accept it thankfully, though to his cost. As Christ said in another case, " Every man cannot receive the saying ; but he that can receive it, let him." There is abundance of difference between a bishops were against him because he was unlearned and of no presence. Look more in your teachers at matter than fine words. Augustin. de Cathechizand. rud. cap. 9. His maxime utile est nosse ita esse preeponendas verbis sententias, ut prsepo-nitur animus corpori: ex quo fit, ut ita malle debeant veriores quam disertiores audire sennones, sicut malle debent pruden-tiores quam formosiores habere amicos. Noverint etiam nun esse vocem ad aures Dei nisi animi affectum: ita enim non irridebunt si aliquos antistites et ministros forte animadver-terint vel cum barbarismis et sokecismis Deum invocare, vel eadem verba quae pronunciant, non intelligere, perturbateque distinguere. Vid. Filesacum de Episc. autorit. p. 105. Poe-nituit multos vanae sterilisque cathedra?. Juven. Italis Cice-ronianis sum iniquior, quia tantum loquuntur verba, non res, et rhetorica ipsorum plerumque est KoXaKtv-riKri: Est glossa sine textu : nux sine nucleo: nubes sine pulvia. Plumae sunt meliores quam avis ipsa. Buchozer. Take heed lest lib. 10. Controv. Chap. II. CHRISTIAN ETHICS. 45 weak, unskilful, unexperienced, dead-hearted, formal teacher, and such a one as is described in the direction. Some that are senseless or indifferent in such matters as these themselves, would persuade you to be so too, and look first in your settlement to your bodily conveniences, and be content with such a teacher as accidentally you are cast upon. And they will tell you, that the work of grace dependeth not on the preachers' gifts, but on the gift and blessing of the bpirit of God : the formalists and the enthusiasts concur in this, though from different principles: but though God can frustrate the fittest means, and can work without means, or by that which is least fitted to the end, yet it is his ordinary way to work by means, and that for the soul as well as for the body ; and to work most by the aptest means. And I am sure it is the duty of every teacher, to preach in the fittest manner that he can for the people's edification; and not to do God's work deceitfully, and ineptly, because God can bless the unfittest means : and it is the people's duty to attend upon the best they can enjoy, though God can equally work by the weakest or by none. As that pretence will not excuse the contemners of God's ordinances, that upon every little business stay at home, and attend upon no ministry at all; no more will it excuse them, that refuse that help which is most suited to their edification, and take up with a worse, when they might have better. We are not to neglect duty upon a presumptuous expectation of miraculous or extraordinary works: when we can have no better, we may hope for the greater benefit from the weakest; but not when it is the choice of our own presumptuous, irreligious hearts. God can make Daniel and his companions to thrive better by eating pulse, than others that fed at the table of the king: and rather than sin against God, we must cast ourselves on him for unusual supplies, or leave all to his will. But few would therefore be persuaded causelessly to live on pulse, when they may have better. And one would think this truth should have no contradiction, especially from those men, that are apt to obscure and extenuate the Spirit's operations on the soul, and to confess no grace, but what consisteth in a congruous ordination of means and circumstances. When their doctrine layeth all a man's hopes of salvation upon this congruity of means and circumstances, should they afterwards teach men to undervalue or neglect the fittest, and wilfully cast their souls upon the most unfit and unlikely means ? But ungodliness first resolveth what to speak against, before it resolveth what to say; and will contradict God's word, though it contradict its own; and will oppose holiness, though by a self-opposing. But the spiritual relish and experience of the godly, is a very great preservative to them against such deluding reasonings as these. It is harder for a sophister of greatest subtilty or authority, to persuade him that hath tasted them, that sugar is bitter, or wormwood sweet, than to persuade him to believe it, that never tasted them: and it is hard to make a healthful man believe it is best for him to eat but once a week, or best to live on grass or snow. I doubt not but those that now I speak to, have such experience and perception of the benefit of a judicious and lively ministry, in comparison of the P Acosta noteth it as a great hinderance of the Indians' conversion, that their teachers shift for better livings, and stay not till they are well acquainted with the people, and that the bishops are of the same temper: Haec tanta clades est animarum, ut satis deplorari non possit; nihil sacerdos Christi praeclari proficiet in salute Indorum, sine familiari et hominum et rerum notitia, 1. 4. c. 10. p. 390. Sunt autem multi qui injuncto muneri copiose se safisfacere existimant, ignorant, cold, and lifeless, that no words will make them indifferent herein. Have you not. found the ministry of one sort enlighten, and warm, and quicken, and comfort, and strengthen you, much more than of the other P I am sure I have the common sense and experience of the faithful on my side in this, whicti were enough of itself against more than can be said against it. Even new-born babes in Christ have in their new natures a desire (not to senseless or malicious pratings, but) to the rational sincere milk, (to Aoyucdv ao\iv ya\,) that they may grow by it, and to perform to God a rational service, Horn. xii. 1. And it must needs be a very proud and stupid heart that can be so insensible of its own infirmity, sinfulness, and necessity, as to think the weakest, dullest minister may serve their turns, and that they are able to keep up their life, and vigour, and watchfulness, and fruitfulness, with any little ordinary help. I cannot but fear such men know not what the power and efficacy of the word upon the heart and conscience meaneth; nor what it is to live a life of faith and holiness, and to watch the heart, and walk with God. If they did, they could not but find so much difficulty herein, and so much backwardness and unskilfulness in themselves hereto, as would make them feel the necessity of the greatest helps ; and it could not be but they must feel the difference between a clear and quickening sermon, and an ignorant, heartless, dead discourse, that is spoken as if a man were talking in his sleep, or of a matter that he never understood, or had experience of. Alas, how apt are the best to cool, if they be not kept warm by a powerful ministry ! How apt to lose the hatred of sin, the tenderness of conscience, the fervency in prayer, the zeal and fulness in edifying discourse, and the delights and power of heavenly meditations, which before we had! How apt is faith to stagger if it be not powerfully underpropt by the helpers of our faith! How hardly do we keep up the heat of love, the confidence of hope, the resolution and fulness of obedience, without the help of a powerful ministry ! Nay, how hardly do we do our part in these, in any tolerable sort, even while we have the clearest, liveliest helps, that are ordinarily to be had! And can any that are not blind and proud, imagine that they are so holy and good, that they are above the necessity of such assistance, and that the weakest breath is enough to kindle the fire of holy love and zeal, and keep them in the fear and obedience of God ? Alas, we are under languishing weakness, and must be dieted with the best, or we shall soon decay; we are cripples,~and cannot go or stand without our crutches. And there must be some savour of the Spirit in him that will be fit to make us spiritual, and some savour of faith and love in him that would kindle faith and love in us ; and he must speak clearly and convincingly that will be understood, and will prevail with such as we ; and he must speak feelingly, that would make us feel, and speak seriously, that would be much regarded by us, and would make us serious. 6. And ministers are not set up only for public preaching, but for private counsel also, according to our particular needs.P As physicians are not only to read you instructions for the dieting and curing of orationem dominicam et symbolum et salutationem angelicam, turn pracepta decalogi Hispani. idomate identidem Indis recitantes, eorum infantes baptizantes, mortuos sepelientes, matrimonio juvenes collocantes, et rem sacrum festis diebus facientis.'Nequeconscientia, quamutinam cauterizatam non habeant, mordentur quod dispersse sint oves Domini, &c. c. 7. p. 373. 46 CHRISTIAN DIRECTORY. Part I. yourselves, but to be present in your sickness to direct you in the particular application of remedies ; and as lawyers are to assist you in your particular cases to free your estates from encumbrances, and preserve or rescue them from contentious men; choose therefore some able minister to be your ordinary counsellor in the matters of God. And let him be one that is humble, faithful, experienced, and skilful, that hath leisure, ability, and willingness to assist you. As infants in a family are unable to help themselves, and need the continual help of others, and therefore God hath put into the hearts of parents a special love to them, to make them diligent and patient in helping them; so is it in the family of Christ; most Christians, by far, are young or weak, in understanding and in grace ; it is long before you will be past the need of others' help, if ever in this life. If you feel not this your infirmity and need, it is so much the greater. God will have no men to be self-sufficient; we shall all have need of one another, that we may be useful to one another; and God may use us as his messengers and instruments of conveying his mercies to each other; and that even self-love may help us to be sociable, and to love one another : and our souls must receive their part of mercy, by this way of communication, as well as our bodies : and therefore, as the poor, above all men, should not be against charity and communicating, that need it most; so young Christians that are weak and unexperienced, above all others, should be most desirous of help, especially from an able, faithful guide. But be sure you deal sincerely, and cheat not yourselves, by deceiving your counsellor, and hiding your case. To do so by your lawyer, is the way to lose your suit; and to do so by your physician, is the way to lose your life; and to do so with your pastor and soul-counsellor, is the way to lose your souls. And let the judgment of your pastor or judicious friend about the state of your souls be much regarded by you, though it be not infallible. How far such must be trusted, I am afterward to open to you, with other of your duties belonging to you in this relation. I now only proceed to general advice. Direct. VIII. Keep right apprehensions of the excellency of charity and unity among believers, and receive nothing hastily that is against them; especially take heed lest under pretence of their authority, their number, their soundness, or their holiness, you too much addict yourselves to any sect or party, to the withdrawing of your special love and just communion from other Christians, and turning your zeal to the interest of your party, with a neglect of the common interest of the church ; but love a Christian as a Christian, and promote the unity and welfare of them all.* Use often to read and well consider the meaning and reason of those many urgent passages in Scripture, which exhort all Christians to unity and love.r Such as John xi. 52; xvii. 11, 2123; 1 Cor. iii. 10, 17; xii. throughout; 2 Cor. xi. 13; 1 Thcss. v. 12, 13; Phil. ii. 13; 1 Pet. iii. 8; Rom. xvi. 17; 1 Cor. i. 10; iii. 3 ; xi. 18. And John xiii. 35; Rom. xii. 9, 10; xiii. 10; 2 Cor. xiii. 11; Gal. v. 6, 13, 22; Col. i. 4; 1 Thess. iv. 9; 1 John iii. 11, 14, 23; iv. 7, 11, 16, 1921. Surely if the very life of godliness lay not much in unity and love, we should never have had such words spoken of it, as here you * Against uneharitableness and schism, see more in part. 2. ch. 23. r TJtrumque imperium, et Mahometicum et pontificium ortum est, ex dissidiis de doctrinaCum in oriente dilace-ralae essent ecclesia?et haec varietas in multorum animis dubitationes et odium religionis christianse accenderet. et dis- find. Love is to the soul, as our natural heat is to the body: whatever destroyeth it, destroyeth life; and therefore cannot be for our good. Be certain, that opinion, course, or motion, tends to death, that tends to abate your love to your brethren, much more which under pretence of zeal, provoketh you to hate and hurt them. To divide the body is to kill it or to maim it; dividing the essential, necessary parts, is killing it; cutting off any integral part, is maiming it. The first can never be an act of friendship, which is the worst that an enemy can do : the second is never an act of friendship, but when the cutting off a member which may be spared is of absolute necessity to the saving of the whole man, from the worse division between soul and body. By this judge what friends dividers are to the church, and how well they are accepted of God. He that loveth any Christian aright, must needs love all that appear to him as Christians. And when malice will not suffer men to see Christianity in its profession, and credible appearance in another, this is as well contrary to Christian love, as hating him when you know him to be a true Christian. Censo-riousness (not constrained by just evidence) is contrary to love, as well as hatred is. There is a union and communion with Christians as such: this consisteth in having one God, one Head, one Spirit, one faith, one baptismal covenant, one rule of holy living, and in loving and praying for all, and doing good to as many as we can. This is a union and communion of mind, which we must hold with the catholic church through the world. And there is a bodily local union and communion, which consisteth in our joining in body, as well as mind, with particular congregations: and this, as we cannot hold it with all, nor with any congregation, but one at once; so we are not bound to hold it with any, that will drive us from it, unless we will commit some sin:s statedly we must hold it with the church which regularly we are joined to, and live with; and occasionally we must hold it with all others, where we have a call and opportunity, who in the substance worship God according to his word, and force us not to sin in conformity to them. It is not schism to lament the sins of any church, or of all the churches in the world: the catholic church on earth consists of sinners. It is not schism to refuse to be partaker in any sin of the purest church in the world: obedience to God is not schism. It is not schism that you join not bodily with those congregations where you dwell not, nor have any particular call to join with them; nor that you choose the purest and most edifying society, rather than one that is less pure and profitable to you ; cceteris part-bus, supposing you are at liberty : nor that you hold not bodily communion with that church, that will not suffer you to do it, without sinning against God; nor that you join not with the purest churches, when you are called to abide with one less pure. But it is worse than schism to separate from the universal church: to separate from its faith is apostasy to infidelity. To separate from it in some one or few essential articles, while you pretend to hold to Christ the Head, is heresy : to separate from it in Spirit, by refusing holiness, and not loving such as are truly holy, is damning ungodliness or wickedness : to differ from it by any error, of judgment or life, against the law of God, is sin. To magnify ciplina laxata esset, &c. Melancth. Ep. Dedic. Chron. Ca-rionis. s Ecclesia vera discreta est a coetu Cain, qui secesserat a patre, et habuit suos ritus, et suam sectam. fta statim initio verae doctrinae vocemet veram ecclesiam pars humani generis deseruit. Carion Chronic, lib. 1. p. 16. Chap. II. CHRISTIAN ETHICS. any one church or party, so as to deny due love and communion to the rest, is schism. To limit all the church to your party, and deny all or any of the rest to be Christians, and parts of the universal church, is schism by a dangerous breach of charity; and this is the principal schism that I here admonish you to avoid. It is schism also to condemn unjustly any particular church, as no church; and it is schism to withdraw your bodily communion from a church that you were bound to hold that communion with, upon a false supposition that it is no church, or is not lawfully to be communicated with. And it is schism to make divisions or parties in a church, though you divide not from that church. Thus I have (briefly) told you what is schism. 1. One pretence for schism is (usurped) authority, which some one church may claim to command others that owe them no subjection. Thus pride, which is the spirit of hell, having crept into the church of Christ, and animated to usurpations of lordship and dominion, and contending for superiority, hath caused the most dangerous schisms in the church, that it was ever infested with. The bishop of Rome (advantaged by the seat and constitution of that empire) having claimed the government of all the Christian world, condemneth all the churches that will not be his subjects ; and so hath made himself the head of a sect, and of the most pernicious schisms that ever did rend the church of Christ: and the bishop of Constantinople, and too many more, have followed the same method in a lower degree, exalting themselves above their brethren, and giving them laws, and then condemning and persecuting them that obey them not. And when they have imposed upon other churches their own usurped authority and laws, they have laid the plot to call all men schismatics and sectaries, that own not their tyrannical usurpation, and that will not be schismatics and sectaries with them: and the cheat lieth in this, that they confound the churches' unity with their pretended authority, and schism with the refusal of subjection to them. If you will not take them for your lords, they cry out that you divide from the church: as if we could hold communion with no churches, but those whose bishops we obey. Communion with other churches is maintained by faith and charity, and agreement in things necessary, without subjection to them. As we may hold all just communion with the churches in Armenia, Arabia, Russia, without subjection to their bishops ; so may we with any other church besides that of which we are members. Division or schism is contrary to unity and concord, and not to a usurped government : though disobedience to the pastors which God hath set over us is a sin, and dividing from them is a schism. Both the pope and all the lower usurpers should do well first to show their commission from God to be our rulers, before they call it schism to refuse their government. If they had not made better advantage of fire and sword, than of Scripture and argument, the world would but have laughed them to scorn, when they had heard them say, All are schismatics that will not be our subjects: our dominion and will shall be necessary to the unity of the church. The universal church indeed is one, united under one head and overnor: but it is only Jesus Christ who is that fead, and not any usurping vicar or vice-christ. The bishops of particular churches are his officers; but he hath deputed no vicar to his own office, as the universal head. Above all sects, take heed of this pernicious sect, who pretend their usurped authority for their schism, and have no way to promote their sect, but by calling all secta- ries that will not be sectaries and subjects unto them. 2. Another pretence for schism is the numbers of the party. This is another of the papists' motives; as if it were lawful to divide the church of Christ, if they can but get the greater party. They say, We are the most, and therefore you should yield to us : and so do others, where by the sword they force the most to submit to them. But we answer them, As many as they are, they are too few to be the universal church. The universal church, containing all true, professing Christians, is much more than they. The papists are not a third part, if a fourth, of the whole church. Papists are a corrupted sect of chris-tians: I will be against dividing the body of Christ into any sects, rather than to be one of that sect or dividing party, which is the greatest. 3. Another pretence for schism is the soundness or orthodoxness of a party. Almost all sects pretend that they are wiser and of sounder judgment than all the Christian world besides: yea, those that most palpably contradict the Scriptures, (as the papists in their half-communion and unintelligible service,) and have no better reason why they so believe or do, but because others have so believed and done already. But, (1.) the greatest pretenders to orthodoxness are not the most orthodox: (2.) and if they were, I can value them for that in which they excel, without abating my due respect to the rest of the church. (3.) For the whole church is orthodox in all the essentials of Christianity, or else they were not chris-tians: and I must love all that are Christians with that special love that is due to the members of Christ, though I must superadd such esteem for those that are a little wiser or better than others, as they deserve. 4. The fourth pretence for schism, is the holiness of the party that men adhere to. But this must make but a gradual difference, in our esteem and love to some Christians above others: if really they are most holy, I must love them most, and labour^ to be as holy as they; but I must not therefore unjustly deny communion, or due respect, to other Christians that are less holy ; nor cleave to them as a sect or divided party, whom 1 esteem most holy. For the holiest are most charitable, and most against the divisions among Christians, and tenderest of their unity and peace. The sum of this direction is : 1. Highly value Christian love and unity. 2. Love those most that are most holy, and be most familiar with them, for your own edification : and if you have your choice, hold local personal communion with the soundest, purest, and best qualified church. 3. But entertain not hastily any odd opinion of a divided party; or, if you do hold it as an opinion, lay not greater weight on it than there is cause. 4. Own the best as best, but none as a divided sect; and espouse not their dividing interest. 5. Confine not your special love to a party; especially for agreeing in some opinions with you ; but extend it to all the members of Christ. 6. Deny not local communion, when there is occasion for it, to any church that hath the substance of true worship, and forceth you not to sin. 7. Love them as true christians and churches, even when they thus drive you from their communion. It is a most dangerous thing to a young convert, to be insnared in a sect: it will, before you are aware, possess you with a feverish, sinful zeal for the opinions and interest of that sect; it will make you bold in bitter invectives and censures, against those that differ from them ; it will corrupt your church communion, and fill your very prayers with partiality and human passions; it will secretly bring 48 CHRISTIAN DIRECTORY. Past II. malict:, under the name of zeal, into your minds and words : in a word, it is a secret but deadly enemy to Christian love and peace. Let them that are wiser, and more orthodox and godly, than others, show it as the Holy Ghost directeth them : James iii. 13 18, " Who is a wise man and endued with knowledge among you ? let him show out of a good conversation his works with meekness of wisdom. But if ye have bitter envying (or zeal) and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion (or tumult) and every evil work. But the wisdom that is from above, is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality (or wrangling) and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace." Direct. IX. Take heed lest any persecution or wrong from others, provoke you to any unwarrantable passions and practices, and deprive you of the charity, meekness, and innocency of a Christian; or make you go beyond your bounds, in censuring, reviling, or resisting your rulers, who are the officers of God. Persecution and wrongs are called temptations in Scripture, because they try you, whether you will hold your integrity.' As many fall in such trials, through the fear of men, and the love of the world, and their prosperity; so when you seem most confirmed against any sinful compliance, there is a snare laid for you on the other side, to draw you into passions and practices that are unwarrantable. Those that are tainted with pride, uncharitable-ness, and schism, will itch to be persecuting those that comply not with them in their way ; and yet, while they do it, they will most cry out against pride, uncharitableness, and schism themselves. This is, and hath been, and will be too ordinary in the world. You may think that schism should be far from them, that seem to do all for order and unity. But never look to see this generally cured, when you have said and done the best jjou can: you must, therefore, resolve, not only to fly from church division yourselves, but also to undergo the persecutions or wrongs of proud or zealous church dividers. It is great weakness in you, to think such usage strange: do you not know that enmity is put, from the beginning, between the woman's and the serpent's seed ? And do you think the name or dead profession of Christianity doth extinguish the enmity in the serpent's seed ? Do you think to find more kindness from proud, ungodly Christians, than Abel might have expected from his brother Cain ?" Do you not know that the Pharisees (by their zeal for their pre-eminence, and traditions, and ceremonies, and the expectation of worldly dignity and rule from the Messiah) were more zealous enemies of Christ than the heathens were ? and that the carnal members of the church are oft the greatest persecutors of the spiritual members ? " As then he that was born after the flesh, did persecute him that was born after the Spirit, even so it is now," (and will be,) Gal. iv. 29. It is enough for you, that you shall have the inheritance, when the sons of the bondwoman shall be cast out. It is your taking the ordinary case of the godly for a strange thing, that makes you so disturbed and passionate, when you When the Arian bishops had made Hunnerychus believe against them which had been made against the Aria Victor. Utic. p. 447, 448. u Quiescerem nisi tantos talesque montes malitiae episcopo-rum, vel cseterorum sacerdotum aut clericorum, in nostro suffer: and reason is down, when passion is up. It is by overwhelming reason with passion and discontent, that "oppression maketh" some "wise men mad," Eccles. vii. 7; for passion is a short, imperfect madness. You will think in your passion, that you do well, when you do ill; and you will not perceive the force of reason, when it is never so plain and full against you. Remember, therefore, that the great motive that causeth the devil to persecute you is not to hurt your bodies, but to tempt your souls to impatience and sin: and if it may be said of you as of Job, chap. i. 22, " In all this Job sinned not," you have got the victory, and are "more than conquerors," Rom. viii. 3739. Doth it seem strange to you, that " few rich men are saved," when Christ telleth you it is " so hard," as to be "impossible with men?" Luke xviii. 27; Mark x. 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 are " chosen out of the world ?" What of all this should seem strange ? Expect it as the common lot of the faithful, and you will be better prepared for it. See therefore that you " resist not evil," (by any revengeful, irregular violence,) Matt. v. 39. "Let every soul be subject to the higher powers, and not resist, lest they receive damnation," Rom. xiii. 13. Imitate your Lord, that " when he was reviled, reviled not again; when he suffered, he threatened not, but committed all to him that judgeth righteously; leaving us an ensample, that ye should follow his steps," 1 Pet. ii. 21, 23. An angry zeal against those that cross and hurt us is so easily kindled and hardly suppressed, that it appeareth there is more in it of corrupted nature than of God. We are very ready 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 ix. 55. But Christ saith unto you, " Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven," Matt. v. 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 yourself by passion 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. xxxvii. "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 judgment as the noon-day. Rest in the Lord, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. Cease from anger, and forsake wrath: fret not thyself in anywise to do evil," ver. 58. Direct. X. When you are repenting of or avoiding any extreme, do it not without sufficient fear and caution of the contrary extreme. quoque ordine erigi adversus Deum vidissem. Gildas de Ex cid. Britan. Ha?c monent quales sint etiam potentissimi, nobilissimi et optimi quique qui sine fide sunt, et sine agni-tione filii Dei, atque hinc sine omni bono, sine ulla affectione pia, &c. Et quod etiam qui ex illis optimus esse videtur, ta-men sine fide omni tempore possit esse et fieri, quod Cain fratri suo, modo non desit occasio: Neander Chron. p. 325 Lege et quae habet de Kegno Cainico, p. 38, 39. Chap. II. CHRISTIAN ETHICS. 49 Extremes in re-tigioo. In the esteem and love of God, your ultimate end, you need not fear overdoing: nor any where, when impediments, and backwardness or impotency, do tell you that you can never do too much. But sin lieth 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 died 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 sanctify 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 mere show and ceremony; and another while, against the determination of mere 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 timorous compliance with evil; and afterwards, for boisterous contempt of government. Abundance of such instances we might give you. 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 is sate; though negligence and lukewarmness be odious, even when cloaked with that name. Direct. XI. Let not your first ,ZS$L. opinions, about the controverted dif-nculties in religion, where scripture is not very plain, be too peremptory, confident, or fixed; but hold them modestly with a due suspicion of your unripe understandings, and with room for further information, supposing it possible, or probable, that upon better instruction, evidence, and maturity, you may, in such things, change your minds. I know, the factions that take up their religion on the credit of their party, axe 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; persuading you to hold Christianity itself but as an uncertain, probable opinion. But, as God's foundation standeth sure, so we must be surely built on his foundation. He that be- vol. i. ' e lieveth 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, on those that are sincere; and they are fain to lament the remnants of unbelief, and cry, " Lord, increase our faith; help thou our unbelief." But he that approveth of his doubting, and would have it so, and thinks the revelation is uncertain, and such as will warrant no firmer a belief, I should scarcely say, this man is a Christian. Christianity must be received as of divine, infallible revelation. But controversies about less necessary things, cannot be determined peremptorily, by the ignorant or young beginners, without hypocrisy, or a human faith going under the name of a divine. I am far from abating your divine belief of all that you can understand in Scripture, and implicitly of all the rest in general. And I am far from diminishing the credit of any truth of God. But the reasons of this direction are these: 1. When it is certain that you have but a dark, uncertain apprehension of any point, to think it is clear and certain, is but to deceive yourselves by pride. And, to cry out against all uncertainty, as scepticism, which yet you cannot lay aside, is but to revile your own infirmity, and the common infirmity of mankind, and foolishly to suppose that every man can be as wise and certain, when he list, as he should be. Now reason and experience will tell you, that a young, unfurnished understanding, is not like to see the evidence of difficult points, as, by nearer approach and better advantage, it may do. 2. If your conclusions be peremptory, upon mere self-conceitedness, you may be in an error for aught you know ; and so you are but confident in an error. And then how far may you go in seducing others, and censuring dissenters, and come back when vou have done, and confess that you were all this while mistaken yourselves! 3. For a man to be confident that he knoweth what he knoweth not, is but the way to keep him ignorant, and shut the door against all means of further information. When the opinion is fixed by prejudice and conceit, there is no ready entrance for the light. 4. And, to be ungroundedly confident, so young, is not only to take up with your teacher's word, instead of a faith and knowledge of your own, but also to forestall all diligence to know more : and so you may lay by all your studies, save only to know what those men hold, whose judgments are your religion : too popish and easy a way to be safe. 5. If you must never change your first opinions or apprehensions, how will you grow in understanding ? Will you be no wiser at age, than you were in childhood, and after long study and experience, than before ? Nature and grace do tend to increase. Indeed, if you should be never so peremptory in your opinions, you cannot resolve to hold them to the end: for light is powerful, and may change you whether you will or no: you cannot tell what that-light will do, which you never saw. But prejudice will make you resist the light, and make it harder for you to understand. I speak this upon much experience and observation. Our first unripe apprehensions of things will certainly be greatly changed, if we are studious and of improved understandings. Study the controversies about grace and free-will, or about other such points of difficulty, when you are young, and it is two to one that ripeness will afterward make them quite 50 CHRISTIAN DIRECTORY. Part I. another thing to you. For my own part, my judgment is altered from many of my youthful, confident apprehensions : and where it holdeth the same conclusion, it rejecteth abundance of the arguments, as vain, which once it rested in. And where I keep to the same conclusions and arguments, my apprehension of them is not the same, but I see more satisfying light in many things, which I took but upon trust before. And if I had resolved to hold to all my first opinions, I must have forborne most of my studies, and lost much truth, which I have discovered, and not made that my own, which I did hold; and I must have resolved to live and die a child. The sum is, Hold fast the substance of religion, and every clear and certain truth, which you see in its own evidence : and also reverence your teachers ; especially the universal church, or the generality of wise and godly men ; and be not hasty to take up any private opinion; and especially to contradict the opinion of your governors and teachers, in small and controverted things. But yet, in such matters, receive their opinions but with a human faith, till indeed you have more, and therefore, with a supposition, that time and study is very like to alter your apprehensions; and with a reserve, impartially to study and entertain the truth, and not to sit still just where you were born. what to do when Direct. XII. If controversies occa-mniroversies do di- sion any divisions where you live, be vide the church. &me ^ jook firgt ^ th/interest of common truth and good, and to the exercise of charity. And become not passionate contenders for any party in the division, or censurers of the peaceable, or of your teachers, that will not overrun their own understandings, to obtain with you the esteem of being orthodox or zealous men ; but suspect your own unripe understandings, and silence your opinions till you are clear and certain; and join rather with the moderate and the peacemakers, than with the contenders and dividers. You may easily be sure that division tendeth to the ruin of the church, and the hinderance of the gospel, and the injury of the common interest of religion." You know it is greatly condemned in the Scriptures. You may know that it is usually the exercise and the increase of pride, uncharitableness, and passion ; and that the devil is best pleased with it, as being the greatest gainer by it. But, on the other side, you are not easily certain which party is in the right: and if you were, you are not sure that the matter will be worth the cost of the contention : or if it be, it is to be considered, whether the truth is not like to get more advantage by managing it in a more peaceable way, that hath no contention, nor stirreth up other men so much against it, as the way of controversy doth. And whatever it prove, you may and should know, that young Christians, that want both parts, and helps, and time, and experience to be thoroughly seen in controversies, are very unfit to make themselves parties ; and that they are yet more unfit to be the hottest leaders of these parties, and to spur on their teachers, that know more than they. If the work be fit for another to do, that knoweth on what ground he goeth, and can foresee x Stoici dicunt cum nemine stultorum esse litigandum : om-nesque stultos insanire. Laert. in Zenone. y Consuming zeal doth use at last to burn up the owners of it. Whatever they say or do against others in their intemperate violence, they teach others at last to say and do against them, when they have opportunity. How the orthodox taught the Arians to use severity against them, may be seen in Victor. Utic. p. 447449, in the edict of Hunnerycnus : Legem quam dudum Christian! Imperatores nostri contra eos et alios haere-ticos pro honorificentia ecclesiae catholicae dederunt, adversus nos illi proponere non erubueruut, v. g. Rex Hun. &c. Tri- the end, yet certainly it is not fit for you. And therefore forbear it till you are more fit. I know those that would draw you into such a contentious zeal, will tell you, that their cause is the cause of God, and that you desert him and betray it, if you be not zealous in it: and that it is but the counsel of flesh and blood which maketh you pretend moderation and peace : and that it is a sign that you are hypocrites, that are so lukewarm, and carnally comply with error: and that the cause of God is to be followed with the greatest zeal and self-denial. And all this is true, if you but be sure that it is indeed the cause of God; and that the greater works of God be not neglected on such pretences; and that your zeal be much greater for faith, and charity, and unity, than for your opinions. But upon great experience, I must tell you, that of the zealous contenders i in the world, that cry up " The cause of God, and truth," there is not one of very many, that un-derstandeth what he talks of; but some of them cry up the cause of God, when it is a brat of a proud and ignorant brain, and such as a judicious person would be ashamed of. And some of them are rashly zealous, before they have parts or time to come to any judicious trial. And some of them are misguided by some person or party, that captivateth their minds. And some of them are hurried away by passion and discontent. And many of the ambitious and worldly are blinded by their carnal interests. And many of them, in mere pride, think highly of an opinion, in which they are somewhat singular, and which they can, with some glorying, call their own, as either invented by them or that, in which they think they know more than ordinary men do. And abundance, after long experience, confess that to have been their own erroneous cause, which they before entitled the cause of God. Now when this is the case, and one crieth, Here is Christ, and another, There is Christ; one saith, This is the cause of God, and another saith, That is it; no man that hath any care of his conscience, or of the honour of God and his profession, will leap before he looketh where he shall alight; or run after every one that will whistle him with the name or pretence of truth or a good cause. It is a sad thing to go on many years together in censuring, opposing, and abusing those that are against you, and in seducing others, and misemploying your zeal, and parts, and time, and poisoning all your prayers and discourses, and in the end to see what mischief you have done for want of knowledge, and with Paul to confess, that you were mad in opposing the truth and servants of God, though you did it in a zeal of God through ignorance. Were it not much better to stay till you have tried the ground, and prevent so many years' grievous sin, than to escape by a sad repentance, and leave behind you stinking and venomous fruit of your mistake ? and worse, if you never repent yourselves. Your own and your brethren's souls are not so lightly to be ventured upon dangerous, untried ways. It will not make the truth and church amends, to say at last, I had thought I had done well. Let those go to the wars of disputing- and contending, and censuring, and siding with a sect, that are riper, and umphalis et majestatis regiae probatur esse virtutis, mala in autores consilia retorquere: quisquis enim pravitatis aliquid invenerit, sibi imputet quod incurret.Nullos conventus homousion sacerdotes assumant, nee aliquid mysteriorum, quae magis polluunt, sibi vendicent. Nullam habeant ordinandi licentiam.Quod ipsarum legum continentia demonstratur quas induxisse imperatoribus, &c. viz. Ut nulla exceptis superstitionis suae antistibus ecclesia pateret; nullis liceret aliis aut convictus agere. aut exercere conventus nee ecclesias, aut in urbibus, aut in quibusdam minimis locis. Chap. II. CHRISTIAN ETHICS. 51 better understand the cause : wars are not for children. Do you suspend your judgment till you can solidly and certainly inform it, and serve God in charity, quietness, and peace; and it is two to one, but you will live to see the day, that the contenders that would have led you into their wars, will come off with so much loss themselves, as will teach them to approve your peaceable course, or teach you to bless God that kept you in your place and duty. In all this I deny not, but every truth of God is to be valued at a very high rate; and that he that shall carry himself in a neutrality, when faith or godliness is the matter in controversy, or shall do it merely for his worldly ends, to save his stake by temporizing, is a false-hearted hypocrite, and at the heart of no religion. But withal 1 tell you, that all is not matter of faith or godliness that the autono-mian-papist, the antinomian-libertine, or other passionate parties shall call so : and that as we must avoid contempt of the smallest truth, so we must much more avoid the most heinous sins which we may commit for the defending of an error : and that some truths must be silenced for a time, though not denied, when the contending for them is unseasonable, and tendeth to the injury of the church. If you were masters in the church, you must not teach your scholars to their hurt, though it be truth you teach them. And if you were physicians, you must not cram them, or medicate them to their hurt. Your power and duty is not to destruction, but to edification. The good of the patient is the end of your physic. All truth is not to be spoken, nor all good to be done, by all men, nor at all times. He that will do contrary, and take this for a carnal principle, doth but call folly and sin by the name of zeal and duty, and set the house on fire to roast his egg, and with the Pharisees, prefer the outward rest of their sabbath, before his brother's life or health. Take heed what you do when God's honour, and men's souls, and the church's peace are concerned in it. And let me tell you my own observation. As far as my judgment hath been able to reach, the men that have stood for pacification and moderation, have been the most judicious, and those that have best understood themselves, in most controversies that ever I heard under debate among good Christians : and those that furiously censured them as lukewarm or corrupted, have been men that had least judgment, and most passion, pride, and foul mistakes in the points in question. Nay, I will tell you 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. ii. 23, 24, " But foolish and unlearned questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive ; but be gentle unto all men." Phil, ii. 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 ye shine, as lights in the world." 1 Tim. vi. 36, "If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting e 2 about questions and strifes of words, whereof cometh .nvy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds," &c. So 1 Tim. i. 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." Yet I must here profess, that if any false-hearted, 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 1 have given him no cloak for so odious a sin, nor will he find a cover for it at the bar of God, though he may delude his eon-science, and bear it out by his carnal advantages before the world. Direct. XIII. Know that true godliness is the best life upon earth, and the only way to perfect happiness. Still apprehend it therefore, and use it as the best; and with great diligence resist those temptations which would make it seem to you a confounding, grievous, or unpleasant thing. 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 ourselves 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 comprised 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 rejoicing 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 misrepresented by the devil and the ungodly. Read what I have written of this in my " A Saint or a Brute." 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 fleshly gain and pleasure. He will be sincere, as not being only drawn by other men, or outward advantages, nor frightened into it by a passion or fearfulness, but loving religion for itself, and for its excellent ends : and then he will be cheerful 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 always perceive in them a transcendent goodness, above all that is to be found in a worldly life; or CHRISTIAN DIRECTORY. Part I. 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 travel is troublesome and slow, and you have much ado to get him on. It will be so with you in your way to heaven. 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 misrepresent 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 some where 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: 1. He will do his work to over-How Satan would whelm you with appearing doubts Stel'TrS and difficulties, and bring you to a ing, unpleasant loss, and to make religion seem to culties.thinjfBy diffi- yu 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 show 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 roll them in your mind: if you cast them not out with abhorrence, but dispute with the devil, he hopes to prove too hard at least for such children and unprovided soldiers as you: and if you do reject them, and refuse to dispute it with him, he will sometimes tell you that your cause is naught, or else you need not be afraid to think of all that can be said against it; and this way he gets advantage of you to draw you to unbelief: and if you scape better than so, at least he will molest and terrify you with the hideousness of his temptations ; and make you to think you are forsaken of God, because such blasphemous thoughts have been so often in your minds: and thus he will one while tempt you to blasphemy, and another while affright and torment you with the thoughts of such temptations. So also in the study of other good books, he will tempt you to fix upon all that seems difficult to you, and there to confound and perplex yourselves: and in your meditations, he will seek to make all to tend but to confound and overwhelm you; keeping still either hard or fearful things before your eyes;or29; or breaking and scattering your thoughts in pieces, that you cannot reduce them to any order, nor set them together, nor make any thing of them, nor drive them to any desirable end. So in your prayers he would fain confound you, either with fear, or with doubtful and distracting thoughts about God, or your sins, or the matter or manner of your duty, or questioning whether your prayers will be heard. And so in your self-examination, he will still seek to puzzle you, and leave you more in darkness than you began, z Sed perturbat nos opinionem varietas hoininumque dis-sensio: Et quia non idem contingit in sensibus, hos natura certos putamus : ilia qua? aliis sic, aliis secus, nee iisdem sem- and make you afraid of looking homeward, or conversing with yourselves; like a man that is afraid to lie in his own house when he thinks it haunted with some apparitions. And thus the devil would make all your religion to be but like the unwinding of a bottom of yarn, or a skein of silk that is ravelled; that you may cast it away in weariness or despair. Your remedy against this dangerous temptation is, to remember that you are yet young in knowledge, and that ignorance is like darkness, that will cause doubts, and difficulties, and fears ; and that all these will vanish as your light increaseth : and therefore you must wait in patience, till your riper knowledge fit you for satisfaction. And in the mean time, be sure that you take up your hearts most with the great, fundamental, necessary, plain, and certain points, which your salvation is laid upon, and which are more suited to your state and strength. If you will be gnawing bones, when you should be sucking milk, and have not patience to stay till you are past your childhood, no marvel if you find them hard, and if they stick in your throats, or break your teeth. See that you live upon God in Christ, and love and practise what you know, and think of the excellency of so much as is already revealed to you. You know already what is the end that you must seek, and where your happiness consisteth; and what Christ hath done to prepare it for you, and how you must be justified, and sanctified, and walk with God. Have you God, and Christ, and heaven to think on, and all the mercies of the gospel to delight in, and will you lay by these as common matters, or overlook them, and perplex yourselves about every difficulty in your way ? Make clean work before you as you go, and live in the joyful acknowledgment of the mercies which you have received, and in the practice of the things you know, and then your difficulties will vanish as you go on. 2 Another of Satan's wiles is, to B ioussects. confound you with the noise of sectaries, and divers opinions in religion: while the popish sect tell you, that if you will be saved, you must be of their church; and others say, you must be of theirs : and when you find that the sects are many, and their reasonings such as you cannot answer, you will be in danger either to take up some of their deceits, or to be confounded among them all, not knowing which church and religion to choose/ But here consider, that there is but one universal church of Christians in the world, of which Christ is the only King and Head, and every Christian is a member. You were sacramentally admitted into this catholic church by baptism, and spiritually by your being " born of the Spirit." You have all the promises of the gospel, that if you believe in Christ you shall be saved; and that all the living members of this church are loved by Christ as members of his body, and shall be presented unspotted to the Father, by him who is the Saviour of his body, Eph. 2327, 29 ; " and that by one Spirit we are all baptized or entered into this one body," I Cor. xii. 12, 13. If then thou hast faith, and love. and the Spirit, thou art certainly a Christian, and a member of Christ, and of this universal church of Christians. And if there were any other church, but what are the parts of this one, then this were not universal, and Christ must have two bodies. Thou art not saved for being a member of the church of Rome, or Corinth, or Ephesus, or Philippi, or Thessalonica, or of any other such; but for being a member of the universal per uno modo videntur, ficta esse dicimus: quod est longe aliter.Animis omnes tenduntur insidise, &c. Cicero de Le-gib. li. 1. p. 291. Vid.cset. Chap. II. CHRISTIAN ETHICS. 53 church or body of Christ, that is, a Christian. And as thou art a subject of the King, and a member of this kingdom, whatever corporation thou be a member of, (perhaps sometime of one, and sometime of another,) so thou art a subject of Christ, whatever particular church thou be of; for it is no church, if they be not Christians, or subjects of Christ. For one sect then to say, Ours is the true church, and another to say, Nay, but ours is the true church, is as mad as to dispute, whether your hall, or kitchen, or parlour, or coal-house, is your house; and for one to say, This is the house, and another, Nay, but that, when a child can tell them, that the best is but a part, and the house containeth them all: and for the papists, that take on them to be the whole, and deny all others to be Christians and saved, except the subjects of the pope of Rome, it is so irrational, antichristian a fiction and usurpation, and odious, cruel, and groundless a damnation, of the far greatest part of the body of Christ, that it is fitter for detestation than dispute. And if such a crack would frighten the world out of their wits, no doubt but other bishops also would make use of it, and say, All are damned that will not be subject to us. But if you would see the folly and mischief of popery, both in this and other points, I refer you to my treatise of the " Catholic Church," and my " Key for Catholics," and my " Safe Religion," and my "Disputations against Johnson," and my " Winding-sheet for Popery." 3. Another temptation to confound By scrupulosity. t t_ j?n* * ' you in your religion, is, by filling your heads with practical scrupulosity; so that you cannot go on for doubting every step whether you go right; and when you should cheerfully serve your Master, you will do nothing but disquiet your minds with scruples, whether this or that be right or wrong. Your remedy here, is not by casting away all care of pleasing God, or fear of sinning, or by debauching conscience; but by a cheerful and quiet obedience to God, so far as you know his will, and an upright willingness and endeavour to understand it better; and a thankful receiving the gospel pardon for your failings and infirmities. Be faithful in your obedience ; but live still upon Christ, and think not of reaching to any such obedience, as shall set you above the need of his merits, and a daily pardon of your sins. Do the best you can to know the will of God and do it: but when you know the essentials of religion, and obey sincerely, let no remaining wants deprive you of the comfort of that so great a mercy, as proves your right to life eternal. In your seeking further for more knowledge and obedience, let your care be such as tendeth to your profiting, and furthering you to your end, and as doth not hinder your joy and thanks for what you have received: but that which destroyeth your joy and thankfulness, and doth but perplex you, and not further you in your way, is but hurtful scrupulosity, and to be laid by. When you are right in the main, thank God for that, and be further solicitous so far as to help you on, but not to hinder you. If you send your servant on your message, you had rather he went on his way as well as he can, than stand scrupling every step whether he should set the right or left foot forward; and whether he should step so far, or so far at a time, &c. Hindering scruples please not God. By setting you on 4. Another way to confound you in overdoing by your your religion is, by setting you upon on inventions. overdoing by inventions of your own. When a poor soul is most desirous to please God, the devil will be religious, and set him upon some such task of voluntary humility, or will-worship, as the apostle speaks of, Col. ii. 18,2023; or set him upon some insnaring unnecessary vows or resolutions, or some popish works of conceited supererogation, which is that which Solomon calleth, being " righteous over-much," Eccles. vii. 16. Thus many have made duties to themselves, which God never made for them; and taketh that for sin, which God never forbad them. The popish religion is very much made up of such commandments of their own, and traditions of men. As if Christ had not made us work enough, men are forward to make much more for themselves. And some that should teach them the laws of Christ, do think that their office is in vain, unless they may also prescribe them laws of their own, and give them new precepts of religion. Yea, some that are the bitterest enemies to the strict observance of the laws of God, as if it were a tedious, needless thing, must yet needs load us with abundance of unnecessary precepts of their own. And thus religion is made both wearisome and uncertain, and a door set open for men to enlarge it, and increase the burden at their pleasure. Indeed popery is fitted to delude and quiet sleepy consciences, and to torment with uncertainties the consciences that are awaked. And there is something in the corrupted nature of man, that inclineth him to some additions and voluntary service of his own inventions, as an offering most acceptable unto God. Hence it is that many poor Christians do rashly entangle their consciences with vows of circumstances and things unnecessary, as to give so much, to observe such days or hours in fasting and prayer, not to do such or such a thing that in itself is lawful, with abundance of such things, which perhaps some change of providence may make accidentally their duty afterwards to do, or disable them to perform their vows; and then these snares are fetters on their perplexed consciences, perhaps as long as they live. Yea, some of the antinomians teach the people, that things indifferent are the fittest matter of a vow; as to live single, to possess nothing, to live in solitude, and the like : indeed all things lawful when they are vowed, must be pep-formed ; but it is unfit to be vowed if it be not first profitable and best, for ourselves or others ; and that which is best is not indifferent, it being every man's duty to choose what is best. Vows are to bind us to the performance of that which God had bound us to by his laws before; they are our expression of consent and resolution by a self-obligation to obey his will; and not to make new duties of religion to ourselves, which else would never have been our duty. To escape these snares, it is necessary that you take heed of corrupting your religion by burdens and mixtures of your own devising. You are called to obey God's laws, and not to make laws for yourselves. You may be sure that his laws are just and good, but yours may be bad and foolish. When you obey him, you may expect your reward and encouragement from him : but when you will obey yourselves, you must reward yourselves. You may find it enough for you to keep his laws, without devising more work for yourselves; or feigning duties which he commanded not, or sins which he forbad not. Be not rash in making vows ; let them reach but unto necessary duties; and let them have their due exceptions when they are about alterable things : or if you are entangled by them already, consult with the most judicious, able, impartial men, that you may come clearly off without a wound. There is a great deal of judgment and sincerity necessary in your counsellors, and a great deal of submission and self-denial in yourselves, to bring you safely out of such a snare. Avoid sin, whatever you do ; for sinning is not the way to your deliverance. And for the time. 54 CHRISTIAN DIRECTORY. Part I. to come, be wiser, and lay no more snares for yourselves ; and clog not yourselves with your own inventions, but cheerfully obey what God commandeth you, who hath wisdom and authority sufficient to make you perfect laws. " Christ's yoke is easy, and his burden light," Matt. xi. 30, and " his commandments are not grievous," 1 John v. 3. But if your mixtures and self-devised snares are grievous to you, blame not God, but yourselves that made them. By overwhelm- ^. Another of Satan's ways to make ing fears and sor- religion burdensome and grievous to rows- you, is by overwhelming you with fear and sorrow. Partly by persuading that religion consisteth in excess of sorrow, and so causing you to spend your time in striving to trouble and grieve yourselves unprofitably, as if it were the course most acceptable to God; and partly by taking the advantage of a timorous, passionate nature; and so making every thought of God, or serious exercise of religion, to be a torment to you, by raising some overwhelming fears; for "fear hath torment," 1 John iv. 18. In some feminine, weak, and melancholy persons, this temptation hath so much advantage in the body, that the holiest soul can do but little in resisting it; so that though there be in such a sincere love to God, his ways and servants, yet fear so playeth the tyrant in them, that they perceive almost nothing else. And it is no wonder if religion be grievous and unpleasant to such as these. But, alas! it is you yourselves that are the causes of this, and bring the matter of your grievance with you. God hath commanded you a sweeter work. It is a life of love, and joy, and cheerful progress to eternal joy, that he requireth of you j and no more fear or grief than is necessary to separate you from sin, and teach you to value and use the remedy. The gospel presenteth to you such abundant matter of joy and peace, as would make these the very complexion and temperature of your souls, if you received them as they are propounded. Religious fears, when they are inordinate and hurtful, are sinful, and indeed against religion; and must be resisted as other hurt-fnl passions. Be better acquainted with Christ and his promises, and you will find enough in him to pacify the soul, and give you confidence and holy boldness in your access to God, Heb. iv. 16; Eph. iii. 12; Heb. x. 19. The spirit which he giveth, is not the spirit of bondage, but the spirit of adoption, of love and confidence, Rom. viii. 15; Heb. ii. 15. 6. Another thing that maketh religion seem grievous, is retaining un-mortified sensual desires. If you keep up your lusts, they will strive against the gospel, and all the works of the Spirit which strive against them, Gal. v. 17. And every duty will be so far unpleasant to you as you are carnal, because it is against your carnal inclination and desire. Away, therefore, with your beloved sickness, and then both your food and your physician will be less grievous to you. " Mortify the flesh, and you will less disrelish the things of the Spirit. For the carnal mind is enmity against God: for it is not subject to his law, nor can be," Rom. viii. 7, 8. By actual sin 7- Another cause of confounding and wearying you, is the mixture of your actual sins, dealing unfaithfully with God, and wounding your consciences, by renewing guilt, especially of sins against knowledge and consideration. If you thus keep the bone out of joint, and the wround unhealed, no marvel if you are loth to work or travail. But it is your sin and folly that should be grievous to you, and not that which is contrary to it, and would remove the cause of all your troubles. Resolvedly forsake your wilful sinning, and come By unmortified lusts. home by " repentance towards God, and faith towards our Lord Jesus Christ," Acts xx. 21, and then you will find, that when the thorn is out, your pain will cease, and that the cause of your trouble was not in God or religion, but in your sin. 8. Lastly, To make religion un- By ignorance of pleasant to you, the tempter would "' tenor of the keep the substance of the gospel un- ssPel-known or unobserved to you: he would hide the wonderful love of God revealed in our Redeemer, and all the riches of saving grace, and the great deliverance and privileges of believers, and the certain hopes of life eternal: and the kingdom of God, which consisteth in righteousness, and peace, and joy in the Holy Ghost, shall be represented to you as consisting in errors only, or in trifles; in shadows and shows, and bodily exercise which profiteth little, 1 Tim. iv. 8. If ever you would know the pleasures of faith and holiness, you must labour above all to know God as revealed in his infinite love in the Mediator, and read the gospel as God's act of oblivion, and the testament and covenant of Christ, in which he giveth you life eternal: and in every duty draw near to God as a reconciled Father, the object of your everlasting love and joy. Know and use religion as it is, without mistaking or corrupting it, and it will not appear to you as a grievous, tedious, or confounding thing. Direct. XIV. Be very diligent in mortifying the desires and pleasures of the flesh; and keep a continual watch upon your senses, appetite, and lusts; and cast not yourselves upon temptations, occasions or opportunities of sinning, remembering that your salvation lieth on your success. The lusts of the flesh, and the pleasures of the world, are the common enemies of God and souls, and the damnation of those souls that perish. And there is no sort more liable to temptations of this kind, than those that are in the flower of their youth and strength. When all the senses are in their vigour, and lust and appetite are in their strength and fury, how great is the danger! and how great must your diligence be if you will escape ! The appetite and lust of the weak and sick, are weak and sick as well as they; and therefore they are no great temptation or danger to them. The desire and pleasure of the senses do abate, as natural strength and vigour doth abate: to such there is much less need of watchfulness ; and where nature hath mortified the flesh, there is somewhat the less for grace to do. There needs not much grace to keep the aged and weak from fornication, uncleanness, excessive sports and carnal mirth : and gluttony and drunkenness also are sins which youth is much more liable to. Especially some bodies that are not only young and strong, but have in their temperature and complexion a special inclination to some of these, as lust, or sport, or foolish mirth, there needeth a great deal of diligence, resolution, and watchfulness for their preservation. Lust is not like a corrupt opinion, that surpriseth us through a defect of reason, and vanisheth as soon as truth ap-peareth ; but it is a brutish inclination, which though reason must subdue and govern, yet the perfectest reason will not extirpate, but there it will still dwell. And as it is constantly with you, it will be stirring when objects are presented by the sense or fantasy to allure. And it is like a torrent, or a headstrong horse, that must be kept in at first, and is hardly restrained if it once break loose and get the head. If you are bred up in temperance and modesty, where there are no great temptations to gluttony, drinking, sports, or wantonness, you may think a while that your natures have little or none of this concupiscence, and so may walk without a guard: but when Chap. II. CHRISTIAN ETHICS. 55 you come where baits of lust abound, where women, and plays, and feasts, and drunkards are the devil's snares, and tinder, and bellows, to inflame your lusts, you may then find to your sorrow, that you had need of watchfulness, and that all is not mortified that is asleep or quiet in you. As a man that goeth with a candle among gunpowder, or near thatch, should never be careless, because he goeth in continual danger; so you that are young, and have naturally eager appetites and lusts, should remember that you carry fire and gunpowder still about you, and are never out of danger while you have such an enemy to watch. And if once you suffer the fire to kindle, alas! what work may it make, ere you are aware ! James i. 14, 15, " Every man is tempted when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death." Little knoweth the fish, when he is catching or nibbling at the bait, that he is swallowing the hook which will lay him presently on the bank. When you are looking on the cup, or gazing on alluring beauty, or wantonly dallying and pleasing your senses with things unsafe, you little know how far beyond your intentions you may be drawn, and how deep the wound may prove, how great the smart, or how long and difficult the cure. As you love your souls, observe Paul's counsel, 2 Tim. ii. 22, " Flee youthful lusts." Keep at a full distance : come not near the bait. If you get a wound in your consciences, by any wilful, heinous sin, 0 what a case will you be in! How heartless unto secret duty ! afraid of God, that should be your joy; deprived of the comforts of his presence, and all the pleasure of his ways! How miserably will you be tormented, between the tyranny of your own concupiscence, the sting of sin, the gripes of conscience, and the terrors of the Lord! How much of the life of faith, and love, and heavenly zeal, will be quenched in a moment! I am to speak more afterwards of this; and therefore shall only say, at present, to all young converts that care for their salvation, " Mortify the flesh," and " always watch, and avoid temptations." Direct. XV. Be exceeding wary, not only what teachers you commit the guidance of your souls unto, but also with what company you familiarly converse;a that they be neither such as would corrupt your minds with error, or your hearts with viciousness, profaneness, lukewarmness, or with a feverish, factious zeal: but choose, if possible, judicious, holy, heavenly, humble, unblamable, self-denying persons, to be your ordinary companions, and familiars ; but especially for your near relations. It is a matter of very great importance, what teachers you choose, in order to your salvation.6 In this the free grace of God much difterenceth some from others : for, as poor heathens and infidels have none that know more, than what the book of nature teacheth (if so much); so in the several nations of Christians, it is hard for the people to have any, but such as the sword of the magistrate forceth on them, or the stream of their country's custom recom-mendeth to them. And it is a wonder, if pure truth and holiness be countenanced by either of these. But, when and where his mercy pleaseth, God send-eth wise and holy teachers, with compassion and a Namsi falsi et solo nomine tumidi, non modo non consu-lendi, sed vitandi sunt, quibus nihil est importunius, nihil in-sulsius, &c. Petrarch. Dial. 117. lib. 2. b Scientis est posse docere. Proverb. Sub indocto tamen doctus evadere potes, afHatu aliquo divino, ut Cicero loquitur. Augustinus de seipso testatur (cui non omnia credere nefas est) quod et Aristotelicas Categorias, quae inter difficillima diligence to seek the saving of men's souls ; so that none but the malignant and obstinate are deprived of their help. Ambitious, proud, covetous, licentious, ungodly men, are not to be chosen for your teachers, if you have your choice. In a nation where true religion is in credit, and hath the magistrate's countenance, or the major vote, some graceless men may join with better, in preaching and defending the purity of doctrine and holiness of life : and they may be very serviceable to the church herein; especially in expounding and disputing for the truth. But even there, more experienced, spiritual teachers are much more desirable : they will speak most feelingly, who feel what they speak; and they are fittest to bring others to faith and love, who believe, and love God and holiness themselves. They that have life, will speak more lively than the dead. And in most places of the world, the ungodliness of such teachers makes them enemies to the truth which is according to godliness : their natures are at enmity to the life and power of the doctrine which they should preach: and they will do their worst to corrupt the magistrates, and make them of their mind: and, if they can but get the sword to favour them, they are, usually, the cruellest persecutors of the sincere. As it is notorious among the papists, that the baits of power, and honour, and wealth, have so vitiated the body of their clergy, that they conspire to uphold a worldly government and religion; and, in express contradiction to sense and reason, and to antiquity, and the judgment of the church, and to the holy Scriptures, they captivate the ignorant and sensual to their tyranny and false worship, and use the seduced magistrates and multitude, to the persecuting of those that will not follow them to sin and to perdition. Take heed of proud and worldly guides. And yet it is not every one that pretendeth piety and zeal, that is to be heard, or taken for a teacher. But, 1. Such as preach, ordinarily, the substantial truths which all Christians are agreed in. 2. Such as make it the drift of their preaching, to raise your souls to the love of God, and to a holy, heavenly life, and are zealous against confessed sins. 3. Such as contradict not the essential truths, by errors of their own ; nor the doctrine of godliness, by wicked, malicious applications. 4. Such as drive not on any ambitious, tyrannical designs of their own, but deny themselves, and aim at your salvation. 5. Such as are not too hot in proselyting you to any singular opinion of their own: it being the prediction of Paul to the Ephesians, Acts xx. 30, " Of your own-selves shall men arise, speaking perverse things, to draw away disciples after them." 6. Such as are judicious with holy zeal, and zealous with judgment. 7. Such as are of experience in the things of God, and not young beginners, or novices in religion. 8. Such as bear reference to the judgments of the generality of wise and godly men, and are tender of the unity of the church; and not such as would draw you into a sect or party, to the contempt of other Christians; no, not to a party that hath the favour of rulers and the people, to promote them. 9. Such as are gentle, peaceable, and charitable; and not such as burn with hellish malice against their brethren, nor with an ungodly, or cruel, consuming zeal. 10. Such as live not sensually and numerantur, et artes liberales, quas singulas a prseceptoribus didicisse magnum dicitur) nullo tradente, omnes intellexit. Bernardus item, vir doctrina et sanctitate clarissimus, omnes suas literas (quarum inter cunctos sui temporis abundantissi-mus fuit) in silvis et in agris didicit, non hominum magisterio, sed meditando et orando, nee ullos unquam alios praeceptores habuit, quam quercus et fagos. Petrarch, lib. 2. Dialog. 40. 56 CHRISTIAN DIRECTORY. Part I. wickedly, contrary to the doctrine which they preach ; but show by their lives, that they believe what they say, and feel the power of the truths which they preach. And your familiar companions have great advantage to help or hinder your salvation, as well as your teachers.0 The matter is not so great, whom you meet by the way, or travel with, or trade and buy and sell with, as whom you make your intimate or familiar friends. For such have both the advantage of their interest in your affections, and also the advantage of their nearness and familiarity; and, if they have but also the advantage of higher abilities than you, they may be powerful instruments of your good or hurt. ! If you have a familiar friend, that will defend you from error, and help you against temptations, and lovingly reprove your sin, and feelingly speak of God, and the life to come, inditing his discourse from the inward power of faith, and love, and holy experience ; the benefit of such a friend may be more to you, than of the learnedest or greatest in the world. How sweetly will their speeches relish of the Spirit, from which they come ! How deeply may they pierce a careless heart! How powerfully may they kindle in you a love and zeal to God and his commandments ! How seasonably may they discover a temptation, prevent your fall, reprove an error, and recover your souls ! How faithfully will they watch over you ! How profitably will they provoke, and put you on; and pray with you fervently when you are cold; and mind you of the truth, and duty, and mercy, which you forget! It is a very great mercy to have a judicious, solid, faithful companion in the way to heaven. But if your ears are daily filled with froth and folly, with ribaldry or idle stories, with oaths and curses, with furious words or scorns and jeers against the godly, or with the sophistry of deceivers, is it likely this should leave a pleasant or wholesome relish on your minds ? Is it likely that the effect should not be seen, in your lean or leprous hearts and lives, as well as the effects of an infected or unwholesome air or diet will be seen upon your diseased bodies ? He is ungodly, that liketh such company best: and he is proud and presumptuous, that will unnecessarily cast himself upon it, in confidence that he shall receive no hurt: and he is careless of himself, that will not cautiously avoid it: and few that long converse with such, come off without some notable loss; except when we live with such, as Lot did in Sodom, grieving for their sin and misery, or as Christ conversed with publicans and sinners, with a holy zeal and diligence to convert and save them, or as those that have not liberty, who bear that which they have not power to avoid. Among the rest, your danger is not least from them that are eager to proselyte you to some party or unsound opinion : that they think they are in the right, and that they do it in love, and that they think it necessary to your salvation, and that truth or godliness are the things which they profess, all this makes the danger much the greater to you, if it be not truth and godliness indeed, which they propose and plead for. And none are in more danger than the ungrounded and unexperienced, that yet c Imperat (Rex) ut nostrse religionis illorum mensa nullum communem haberent, neque cum Catholicis omniuo vesceren-tur. Qute res non ipsis aliquod praestitit beneficium, sed nobis maximum contulit lucrum: nam sisermo eoruin sicut cancer consuevit serpere, quanto magis communis mensa ciborum potuit inquinare, cum dicat Apostolus, cum nefariis nee cibum habere communem. Victor. Utic. p. 418. Magnum virtutis presidium societas bonorum, socius exemplo excitat, sermone recreat, consilio instruit, orationibus ad-juvat, autoritate continet, quse omnia solitudini desunt. Jos. are so wise in their own esteem, as to be confident that they know troth from error when they hear it, and are not afraid of any deceit, nor much suspicious of their own understandings. But of this before. The like danger there is of the familiar company of lukewarm ones, or the profane.d At first you may be troubled at their sinful or unsavoury discourse, and make some resistance against the infection ; but before you are aware, it may so cool and damp your graces, as will make your decay discernible to others. First, you will hear them with less offence; and then you will grow indifferent what company you are in; and then you will laugh at their sin and folly; and then you will begin to speak as they; and then you will grow cold and seldomer in prayer and other holy duties ; and if God prevent it not, at last your judgments will grow blind, and you will think all this allowable. But of all bad company, the nearest is the worst. If you choose such into your families, or into your nearest conjugal relations, you cast water upon the fire ; you imprison yourselves in such fetters as will gall and grieve you, if they do not stop you; you choose a life of constant, close, and great temptations : whereas, your grace, and comfort, and salvation, might be much promoted by the society of such as are wise and gracious, and suitable to your state. To have a constant companion to open your heart to, and join with in prayer, and edifying conference, and faithfully help you against your sins, and yet to be patient with you in your frailties, is a mercy which worldlings neither deserve nor value. Direct. XVI. Make careful choice of the books which you read. Let the holy Scriptures ever have the pre-eminence; and next them, the solid, lively, heavenly treatises, which best expound and apply the Scriptures ; and next those, the credible histories, especially of the church, and tractates upon inferior sciences and arts : but take heed of the poison of the writings of false teachers, which would corrupt your understandings; and of vain romances, play-books, and false stories, which may bewitch your fantasies, and corrupt your hearts. As there is a more excellent appearance of the Spirit of God in the holy Scriptures, than in any other book whatever, so it hath more power and fitness to convey the Spirit, and make us spiritual, by imprinting itself upon our hearts. As there is more of God in it, so it will acquaint us more with God, and bring us nearer him, and make the reader more reverent, serious, and divine. Let Scripture be first and most in your hearts and hands, and other books be used as subservient to it. The endeavours of the devil and papists to keep it from you, doth show that it is most necessary and desirable to you. And when they tell you, that all heretics plead the Scriptures, they do but tell you, that it is the common rule or law of Christians, which therefore all are fain to pretend; as all lawyers and wranglers plead the law of the land, be their cause never so bad, and yet the laws must not be therefore concealed or cast aside: and they do but tell you, that in their concealment or dishonouring the Scriptures, they are worse than any of those heretics. When they tell Acosta, 1. 4. c. 13. Dicunt Stoici amicitiam solos inter bonos, quos sibi innicem studiorum similitudo conciliet, posse consistere. Porro amicitiam ipsam societatem quandam esse dicunt omnium quse sunt ad vitam necessaria, cum amicis ut nobismet ipsis utamur : atque ob id amicum eligendum, amicorumque multitudinem inter expetenda ponunt: inter malos non posse constare amicitiam. Laert. in Zenone. d Non tamen ut corporum, sic animorum morbi, transeunt ad nolentes : Imo vero nobilis animus, vitiorum odio, ad amo-rem virtutis accenditur. Petrarch. Dialog, de alior. morib. Chap. II. CHRISTIAN ETHICS. you that the Scriptures are misunderstood, and abused, and perverted to maintain men's errors, they might also desire that the sun might be obscured, because the purblind do mistake, and murderers and robbers do wickedly by its light; and that the earth might be subverted, because it; bears all evil-doers; and highways stopped up, because men travel in them to do evil; and food prohibited, because it nourish-eth men's diseases. And when they have told you truly of a law or rule (whether made by pope or council) which bad men cannot misunderstand, or break, or abuse and misapply, then hearken to them, and prefer that law, as that which preventeth the need of any judgment. The writings of divines are nothing else but a preaching the gospel to the eye, as the voice preach-eth it to the ear. Vocal preaching hath the preeminence in moving the affections, and being diversified according to the state of the congregations which attend it: this way the milk cometh warmest from the breast. But books have the advantage in many other respects: you may read an able preacher, when you have but a mean one to hear. Every congregation cannot hear the most judicious or powerful preachers ; but every single person may read the books of the most powerful and judicious. Preachers may be silenced or banished, when books may be at hand : books may be kept at a smaller charge than preachers : we may choose books which treat of that very subject which we desire to hear of; but we cannot choose what subject the preacher shall treat of. Books we may have at hand every day and hour; when we can have sermons but seldom, and at set times. If sermons be forgotten, they are gone. But a book we may read over and over till we remember it; and if we forget it, may again peruse it at our pleasure, or at our leisure. So that good books are a very great mercy to the world. The Holy Ghost chose the way of writing, to preserve his doctrine and laws to the church, as knowing how easy and sure a way it is of keeping it safe to all generations, in comparison of mere verbal tradition, which might have made as many controversies about the very terms, as there be memories or persons to be the preservers and reporters. Books are (if well chosen) domestic, present, constant, judicious, pertinent, yea, and powerful sermons ; and always of very great use to your salvation ; but especially when vocal preaching faileth, and preachers are ignorant, ungodly, or dull, or when they are persecuted, and forbid to preach. You have need of a judicious teacher at hand, to direct you what books to use or to refuse. For among good books there are some very good that are sound and lively: and some are good, but mean, and weak, and somewhat dull: and some are very good in part, but have mixtures of error, or else of incau-telous, injudicious expressions, fitter to puzzle than edify the weak. I am loth to name any of these latter sorts (of which abundance have come forth of late); but to the young beginner in religion, I may be bold to recommend (next to a sound catechism) Mr. Rutherford's Letters, Mr. Robert Bolton's Works, Mr. Perkins's, Mr. Whateley's, Mr. Ball, of Faith, Dr. Preston's, Dr. Sibbs's, Mr. Hildersham's, Mr. Pink's Sermons, Mr. Joseph Rogers's, Mr. Rich. Rogers, Mr. Richard Allen's, Mr. Gurnall's, Mr. Swinnock's, Mr. Joseph Simonds's. And to establish you against popery, Dr. Challoner's Credo Eccles. Cathol., Dr. Field, of the Church, Dr. White's Way to the Church, with the Defence, Bishop Usher's Answer to the Jesuit, and Chillingworth, with Dre-lincourt's Summary. And for right principles about redemption, &c. Mr. Truman's Great Propitiation, and of Natural and Moral Impotency ; and Mr. William Fenner, of Wilful Impenitency, Mr. Hotch-kis, of Forgiveness of Sin. To pass by many other excellent ones, that I may not name too many. To a very judicious, able reader, who is fit to censure all he reads, there is no great danger in the reading the books of any seducers : it doth but show him how little and thin a cloak is used, to cover a bad cause. But, alas! young soldiers, not used to such wars, are startled at a very sophism, or at a terrible threatening of damnation to dissenters, (which every censorious sect can use,) or at every confident, triumphant boast, or at every thing that hath a fair pretence of truth or godliness. Injudicious persons can answer almostno deceiver which they hear: and when they cannot answer them, they think they must yield, as if the fault were not in them, but in the case; and as if Christ had no wiser followers, or better defenders of his truth, than they. Meddle not therefore with poison, till you better know how to use it, and may do it with less danger, as long as you have no need. As for play-books, and romances, and idle tales, I have already showed in my " Book of Self-Denial," how pernicious they are, especially to youth, and to frothy, empty, idle wits, that know not what a man is, nor what he hath to do in the world. They are powerful baits of the devil, to keep more necessary things out of their minds, and better books out of their hands, and to poison the mind so much the more dangerously, as they are read with more delight and pleasure : and to fill the minds of sensual people with such idle fumes, and intoxicating fancies, as may divert them from the serious thoughts of their salvation: and (which is no small loss) to rob them of abundance of that precious time, which was given them for more important business; and which they will wish and wish again at last, that they had spent more wisely. I know the fantastics will say, that these things are innocent, and may teach men much good (like him that must go to a whore-house to learn to hate uncleanness, and him that would go out with robbers to learn to hate thievery): but I shall now only ask them as in the presence of God, J. Whether they could spend that time no better ? 2. M7hether better books and practices would not edify them more ? 3. Whether the greatest lovers of romances and plays, be the greatest lovers of the book of God, and of a holy life ? 4. Whether they feel in themselves that the love of these vanities doth increase their love to the word of God, and kill their sin, and prepare them for the life to come ? or clean contrary ? And I would desire men not to prate against their own experience and reason, nor to dispute themselves into damnable impenitency, nor to befool their souls by a few silly words, which any but a sensualist may perceive to be mere deceit and falsehood. If this will not serve, they shall be shortly convinced and answered in another manner. Direct. XVII. Take heed that you receive not a doctrine of libertinism as from the gospel; nor conceive of Christ as an encourager of sin; nor pretend free grace for your carnal security or sloth; for this is but to set up another gospel, and another Christ, or rather the doctrine and works of the devil, against Christ and the gospel, and to turn the grace of God into wantonness. Because the devil knoweth that you will not receive his doctrine in his own name, his usual method is to propound and preach it in the name of Christ, which he knoweth you reverence and regard. For if Satan concealed not his own name and hand in every temptation, it would spoil his game; and the 58 CHRISTIAN DIRECTORY. Part I. more excellent and splendid is his pretence, the more powerful the temptation is.e They that gave heed to seducing spirits and doctrines of devils, no doubt thought better of the spirits and the doctrines, especially seeming strict, (for the devil hath his strictnesses,) "as forbidding to marry, and abstinence from meats which God hath created to be received with thanksgiving," 1 Tim. iv. 1, 3. But the strictnesses of the devil are always intended to make men loose. They shall be strict as the Pharisees in traditions and vain ceremonies, and building the tombs of the prophets, and garnishing the sepulchres of the righteous, that they may hate and murder the living saints that worship God in spirit and in truth. Licentiousness is the proper doctrine of the devil, which all his strictness tendeth to promote. To receive such principles is pernicious; but to father them upon Christ and the gospel, is blasphemous. The libertines, antinomians, and autonomians of this age, have gathered you too many instances. The libertine saith, " The heart is the man ; therefore you may deny the truth with your tongue, you may be present at false worship, (as at the mass.) you need not suffer to avoid the speaking of a word, or subscribing to an untruth or error, or doing some little thing; but as long as you keep your hearts to God, and mean well, or have an honest mental reservation, and are forced to it by others, rather than suffer, you may say, or subscribe, or swear any thing which you can yourselves put a lawful sense upon in your own minds, or comply with any outward actions or customs to avoid offence and save yourselves." The antinomians tell you, that " The moral law is abrogated, and that the gospel is no law; (and if there be no law, there is no governor nor government, no duty, no sin, no judgment, no punishment, no reward); that the elect are justified before they are born, or repent, or believe; that their sin is pardoned before it is committed; that God took them as suffering and fulfilling all the law in Christ, as if it had been they that did it in him : that we are justified by faith only in our consciences : that justifying faith is but the believing that we are justified : that every man must believe that he is pardoned, that he may be pardoned in his conscience ; and this he is to do by a divine faith, and that this is the sense of the article, ' I believe the forgiveness of sins,' that is, that my sins are forgiven; and that all are forgiven that believe it: that it is legal and sinful to work or do any thing for salvation: that sin once pardoned need not be confessed and lamented, or at least, we need not ask pardon of sin daily, or of one sin oft: that castigations are no punishments ; and yet no other punishment is threatened to believers for their sins; and consequently that Christ hath not procured them a pardon of any sin after believing, but prevented all necessity of pardon; and therefore they must not ask pardon of them, nor do any thing to obtain it: that fear of hell must have no hand in our obedience, or restraint from sin. And some add, that he that cannot repent or believe, must comfort himself that Christ repented and believed for him (a contradiction)."f Many such doctrines of licentiousness the abusers of grace have brought forth. And the sect which imitateth the father of pride in affecting to be from under the government of God, and to be the law-givers and rulers of themselves and all others, (which I therefore call the autonomians,) e Siquis est hoc robore animi, atque hac indole virtutis ac continentiae, ut respuat omnes voluptates, omnemque vilae suec eursum labore corporis, atque in animi contentione con-ficiat, quern non quies, non remissio, non Bequalium studia, non ludi, non convivia delectant; nihil in vita expetendum putet nisi quod est cum laude et honore conjunctum; hunc are licentious and much more. They equally contend against Christ's government, and for their own : they fill the world with wars and bloodshed, oppression and cruelty, and the ears of God with the cries of the martyrs and oppressed ones ; and all that the spiritual and holy discipline of Christ may be suppressed, and seriousness in religion made odious, or banished from the earth, and that themselves may be taken for the centre, and pillars, and lawgivers of the church, and the consciences of all men may be taught to cast off all scruples or fears of offending God, in comparison of offending them ; and may absolutely submit to them ; and never stick at any feared disobedience to Christ: they are the scorners and persecutors of strict obedience to the laws of God, and take those that fear his judgments, to be men affrighted out of their wits; and that to obey him exactly (which, alas ! who can do, when he hath done his best) is but to be hypocritical or too precise : but to question their domination, or break their laws, (imposed on the world, even on kings and states, without any authority,) this must be taken for heresy, schism, or a rebellion, like that of Korah and his company. This Luciferian spirit of the proud autonomians hath filled the Christian world with bloodshed, and been the greatest means of the miseries of the earth, and especially of hindering and persecuting the gospel, and setting up a pharisaical religion in the world: it hath fought against the gospel, and filled with blood the countries of France, Savoy, Rhaetia, Bohemia, Belgia, Helvetia, Polonia, Hungary, Germany, and many more ; that it may appear how much of the Satanical nature they have, and how punctually they fulfil his will. And natural corruption containeth in it the seeds of all these damnable heresies : nothing more natural to lapsed man, than to shake off the government of God, and to become a lawgiver to himself and as many others as he can; and to turn the grace of God into wantonness. Therefore the profane, that never heard it from any heretics but themselves, do make themselves such a creed as this, that " God is merciful, and therefore we need not fear his threatenings, for he will be better than his word: it belongeth to him to save us, and not to us, and therefore we may cast our souls upon his care, though we care not for them ourselves. If he hath predestinated us to salvation, we shall be saved; and if he have not, we shall not; whatever we do, or how well soever we live. Christ died for sinners, and therefore though we are sinners, he will save us. God is stronger than the devil, and therefore the devil shall not have the most: That which pleaseth the flesh, and doth God no harm, can never be so great a matter, or so much offend him, as to procure our damnation. "What need of so much ado to be saved, or so much haste to turn to God, when any one that at last doth but repent, and cry God mercy, and believe that Christ died for him, shall be saved ? Christ is the Saviour of the world, and his grace is very great and free, and therefore God forbid that none should be saved but those few that are of strict.and holy lives, and make so much ado for heaven. No man can know who shall be saved, and who shall not; and therefore it is the wisest way, to do nobody any harm, and to live merrily, and trust God with our souls, and put our salvation upon the venture : nobody is saved for his own works or deservings; and therefore our lives mea sententia divinis quibusdam bonis instructum atque or-natum puto. Cic. pro Gael. f For sound principles in these points, read Mr. Gibbon's Sermon of Justification, in the Morning Exercises at St. Giles'; and Mr. Truman's two books before named, and Le Blank's Theses in Latin, with the Thes. Salmuriens. &c. Chap. II. CHRISTIAN ETHICS. 59 may serve the turn as well as if they were more strict and holy." This is the creed of the ungodly; by which you may see how natural it is to them to abuse the gospel, and plead Cfod's grace to quiet and strengthen them in their sin, and to embolden themselves on Christ to disobey him. But this is but to set Christ against himself; even his merits and mercy against his government and Spirit; and to set his death against the ends of his death ; and to set our Saviour against our salvation; and to run from God and rebel against him, because Christ died to recover us to God, and to give us repentance unto life; and to sin, because he died to save his people from their sins, " and to purify a peculiar people to himself zealous of good works," Matt. i. 21; Tit. ii. 14. " He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, th.at he might destroy the works of the devil," 1 John iii. 8; John viii. 44. Direct. XVIII. Watch diligently both against the more discernible decays of grace, and against the degenerating of it into some carnal affections, or something' counterfeit, and of another kind. And so also of religious duties. We are no sooner warmed with the celestial flames, but natural corruption is inclining us to grow cold; like hot water, which loseth its heat by degrees, unless the fire be continually kept under it. Who feel-eth not that as soon as in a sermon, or prayer, or holy meditation, his heart hath got a little heat, as soon as it is gone, it is prone to its former earthly temper, and by a little remissness in ouj duty, or thoughts, or business about the world, we presently grow cold and dull again. Be watchful, therefore, lest it decline too far. Be frequent in the means that must preserve you from declining: when faintness telleth you that your stomach is emptied of the former meat, supply it with another, lest strength abate. You are rowing against the stream of fleshly interest and inclinations ; and therefore intermit not too long, lest you go faster down by your ease, than you get up by labour. The degenerating of grace, is a "ZSZl"!* way f backsliding, very common, and too little observed. It is, when good affections do not directly cool, but turn into some carnal affections somewhat like them, but of another kind: as, if the body of a man, instead of dying, should receive the life or soul of a beast, instead of the reasonable, human soul. For instance : 1. Have you believed in God, and in Jesus Christ, and loved him accordingly P You shall seem to do so still as much as formerly, when your corrupted minds have received some false representation of him; and so it is indeed another thing that you thus corruptly believe and love. 2. Have you been fervent in prayer ? You shall be fervent still; if Satan can but corrupt your prayers, by corrupting your judgment or affections, and get you to think that to be the cause of God, which is against him; and that to be against him, which he commandeth; and those to be the troublers of the church, which are its best and faithfullest members : turn but your prayers against the cause and people of God by your mistake, and you may pray as fervently against them as you will. The same I may say of preaching, and conference, and zeal: corrupt them once, and turn hem against God, and Satan will join with you for zealous and frequent preaching, or conference, or disputes. 3. Have you a confidence in Christ and his promise for your salvation ? Take heed lest it turn into carnal security, and a persuasion of your ood estate upon ill grounds, or you know not why. . Have you the hope of glory ? Take heed lest it g 4. turn into a careless venturousness of your soul, or the mere laying aside of fear and cautelous suspicion of yourselves. 5. Have you a love to them that fear the Lord ? Watch your hearts, lest it degenerate into a carnal or a partial love. Many unheedful young persons of different sexes, at first love each other with an honest, chaste, and pious love ; but imprudently using too much familiarity, before they were well aware it hath turned into a fleshly love, which hath proved their snare, and drawn them further into sin or trouble. Many have honoured them that fear the Lord, who insensibly have declined to honour only those of them that were eminent in wealth and worldly honour, or that were esteemed for their parts or place by others, and little honoured the humble, poor, obscure Christians, who were at least as good as they : forgetting that the " things that are highly esteemed among men, are abomination in the sight of God," Luke xvi. 15; and that God valueth not men by their places and dignities in the world, but by their graces and holiness of life. Abundance that at first did seem to love all Christians, as such, as far as any thing of Christ appeared in them, have first fallen into some sect, and over-admiring their party, and have set light by others as good as them, and censured them as unsound, and then withdrawn their special love, and confined it to their party, or to some few; and yet thought that they loved the godly as much as ever, when it was degenerate into a factious love. 6. Are you zealous for God, and truth, and holiness, and against the errors and sins of others ? Take heed lest you lose it, while you think it doth increase in you. Nothing is more apt to degenerate than zeal: in how many thousands hath it turned from an innocent, charitable, peaceable, tractable, healing, profitable, heavenly zeal, into a partial zeal for some party, or opinions of their own; and into a fierce, censorious, uncharitable, scandalous, turbulent, disobedient, unruly, hurting, and destroying zeal, ready to wish for fire from heaven, and kindling contention, confusion, and every evil work. Read well James iii. 7. So if you are meek or patient, take heed lest it degenerate into stupidity or contempt of those you suffer by. To be patient is not to be merely insensible of the affliction; but by the power of faith to bear the sense of it, as overruled by things of greater moment. How apt men are to corrupt and debase all duties of religion, is too visible in the face of the far greatest part of the Christian world. Throughout both the eastern and the western churches, the papists, the Greeks, the Armenians, the Abassines, and too many others, (though the essentials of religion through God's mercy are retained, yet,) how much is the face of religion altered from what it was in the days of the apostles ! The ancient simplicity of doctrine is turned into abundance of new or private opinions, introduced as necessary articles of religion : and, alas, how many of them false ! So that chris-tians, being too proud to accept of the ancient test of Christianity, cannot now agree among themselves what a Christian is, and who is to be esteemed a Christian ; and so they deny one another to be Christians, and destroy their charity to each other, and divide the church, and make themselves a scorn by their divisions to the infidel world: and thus the primitive unity, charity, and peace is partly destroy ed, and partly degenerate into the unity, charity, and peace of several sects among themselves. The primitive simplicity in government and discipline, is with most turned into a forcible secular government, exercised to advance one man above others, and to satisfy his will and lusts, and make him the rule of other men's lives, and to suppress the power and spirituality of religion in the world. The primitive 60 CHRISTIAN DIRECTORY. Part I. simplicity of worship is turned into such a mask of ceremony, and such a task of formalities and bodily exercise, that if one of the apostolical Christians should come among them, he would scarce think that this is the same employment which formerly the church was exercised in, or scarce know religion in this antic dress. So that the amiable, glorious face of Christianity, is so spotted and defiled, that it is hidden from the unbelieving world, and they laugh at it as irrational, or think it to be but like their own : and the principal hinderance of the conversion of heathens, Mahometans, and other unbelievers, is the corruption and deformity of the churches that are near them, or should be the instruments of their conversion. And the probablest way to the conversion of those nations, is the true reformation of the churches, both in east and west: which, if they were restored to the ancient spirituality, rationality, and simplicity of doctrine, discipline, and worship; and lived in charity, humility, and holiness, as those whose hearts and conversations are in heaven, with all worldly glory and honour as under their feet; they would then be so illustrious and amiable in the eyes even of heathens and other infidels, that many would flock into the church of Christ, and desire to be such as they : and their light would so shine before these men, that they would see their good works, and glorify their heavenly Father, and embrace their faith. The commonest way of the degenerating of all religious duties, is into this dead formality, or lifeless image of religion. If the devil can but get you to cast off the spirituality and life of duty, he will give you leave to seem very devout, and make much ado with outward actions, words, and beads; and you shall have so much zeal for a dead religion, or the corpse of worship, as will make you think that it is indeed alive. By all means take heed of this turning the worship of God into lip-service. The commonest cause of it is, a carnality of mind (fleshly men will think best of the most fleshly religion) ; or else a slothfulness in duty, which will make you sit down with the easiest part. It is the work of a saint, and a diligent saint, to keep the soul itself both regularly and vigorously employed with God. But to say over certain words by rote, and to lift up the hands and eyes, is easy : and hypocrites, that are conscious that they are void of the life and spirituality of worship, do think to make all up with this formality, and quiet their consciences, and delude their souls with a handsome image. Of this I have spoken more largely in a book called, " The Vain Religion of the Formal Hypocrite." Yet run not here into the contrary extreme, as to think that the body must not worship God as well as the soul, or that the decent and edifying determination of the outward circumstances of religion, and the right ordering of worship, is a needless thing, or sinful; or that a form of prayer in itself, or when imposed, is unlawful: but let the soul and body of religion go together, and the alterable adjuncts be used, as things alterable, while the life of holiness is still kept up. Direct. XIX. Promise not yourselves long life, or prosperity and great matters in the world, lest it entangle your hearts with transitory things, and engage you in ambitious or covetous designs, and steal away your hearts from God, and destroy all your serious apprehensions of eternity. 6 Nemini exploratum potest esse quomodo sese habiturum sit corpus, non dico ad annum sed ad vesperum. Cicero, 2 de fin. Diiboni! quid est in hominis vita dm ? Mihi ne diutur-num quidem quicquam videtur, in quo est aliquid extremum. Cum enim id advenit, turn illud praeteriit, emuxit: tantum remaaet quod virtute et recte factis sit consecutus : horse qui- Our own experience, and the alterations which the approach of death makes upon the most, doth sensibly prove, that the expectation of a speedy change, and reckoning upon a short life, doth greatly help us in all our preparation, and in all the work of holiness through our lives. Come to a man that lieth on his death-bed, or a prisoner that is to die to-morrow, and try him with discourse of riches, or honours, or temptations to lust, or drunkenness, or excess ; and he will think you are mad, or very impertinent, to tell him of such things. If he be but a man of common reason, you shall see that he will more easily vilify such temptations, than any religious persons will do, in their prosperity and health. Oh how serious are we in repenting and perusing our former lives, and casting up our accounts, and asking, What we shall do to be saved, when we see that death is indeed at hand, and time is at an end, and we must away! Every sentence of Scripture hath then some life and power in it; every word of exhortation is savoury to us; every reproof of our negligence and sin is then well taken; every thought of sin, or Christ, or grace, or eternity, goes then to the quick. Then time seems precious; and if you ask a man whether it be better spent in cards and dice, and plays and feastings, and needless recreations and idleness, or in prayer, and holy conference, and reading and meditating on the word of God and the life to come, and the holy use of our lawful labours; how easily will he be satisfied of the truth, and confute the cavils of voluptuous time-wasters! Then his judgment will easilier be in the right, than learning or arguments before could make it.& In a word, the expectation of the speedy approach of the soul into the presence of the eternal God, and of our entering into an unchangeable, endless life of joy or torment, hath so much in it to awaken all the powers of the soul, that if ever we will be serious, it will make us serious, in every thought, and speech, and duty. And therefore, as it is a great mercy of God, that this life, which is so short, should be as uncertain, and that frequent dangers and sicknesses call to us to look about us, and be ready for our change; so usually the sickly, that look for death, are most considerate: and it is a great part of the duty of