A Christian Directory

Chapter 1

CHAPTER I: DIRECTIONS TO UNCONVERTED, GRACELESS

SINNERS, FOR THE ATTAINMENT OF SAVING GRACE -- PART I: What is presupposed in the reader of these -- Directions -- PART II: Thirty Temptations whereby the Devil hindereth Men's Conversion, with the proper Remedies agains

Chapter 2

CHAPTER II: DIRECTIONS TO WEAK CHRISTIANS FOR THEIR

ESTABLISHMENT AND GROWTH -- Direct. I. Against receiving Religion merely for the novelty or reputation of it -- Direct. II. Let Judgment, Zeal, and Practice go equally together -- 3 of 1411 -- -- Direct. III. Keep a sh

Chapter 3

CHAPTER III: THE GENERAL GRAND DIRECTIOS FOR

WALKING WITH GOD, IN THE LIFE OF FAITH AND HOLINESS: CONTAINING THE ESSENTIALS OF GODLINESSS AND CHRISTIANITY -- Grand Direct. I. Understand well the Nature, Grounds, Reason, and Order of Faith and Godliness. -- Grand Di

Chapter 4

CHAPTER IV: SUBORDINATE DIRECTIONS AGAINS THOSE

GRAND HEART-SINS, WHICH ARE DIRECTLY CONTRARY TO THE LIFE OF GODLINESS AND CHRISTIANITY -- PART I: Directions against Unbelief. -- PART II: Directions against Hardness of Heart. What it is. The Evil and Danger of it -- P

Chapter 5

CHAPTER V: FURTHER SUBORDINATE DIRECTIONS FOR THE

NEXT GREAT DUTIES OF RELIGION; NECESSARY TO THE RIGHT PERFORMANCE OF THE GRAND DUTIES. Directions for Redeeming as well as Improving Time. -- 7 of 1411 -- -- Tit. 1. Directions Contemplative for improving Time -- Tit.

Chapter 6

CHAPTER VI: DIRECTIONS FOR THE GOVERNMENT OF THE

THOUGHTS -- Tit. 1. Directions against Evil and Idle Thoughts -- Tit. 2. Directions to furnish the Mind with Good Thoughts. -- Tit. 3. Directions to make Good Thoughts Effectual -- Tit. 4. The difference between a Contem

Chapter 7

CHAPTER VII: DIRECTIONS FOR THE GOVERNMENT OF THE

PASSIONS. -- Tit. 1. Directions against all sinful Passions in general -- Tit. 2. Directions against sinful Love of Creatures -- 8 of 1411 -- -- Tit. 3. Directions against sinful Desires and Discontents -- Tit. 4. Dire

Chapter 8

CHAPTER VIII: DIRECTIONS FOR THE GOVERNMENT OF THE

SENSES. -- PART I: General Directions to Govern them all by Faith -- PART II: -- Particular Directions for the Government of the Eyes -- PART III: Directions for the Government of the Ear -- PART IV: Directions for the G

Chapter 9

CHAPTER IX: DIRECTIONS FOR THE GOVERNMENT OF THE

TONGUE -- 9 of 1411 -- -- Tit. 1. The General Directions. The Moment of it. The Duties of the Tongue. Thirty Tongue Sins. The Cure -- Tit. 2. Directions against profane Swearing, and using God's name unreverently and i

Chapter 10

CHAPTER X: DIRECTIONS FOR THE GOVERNMENT OF THE

BODY -- PART I: Directions about our Labour and Callings -- Tit. 1. Directions for the right choice of our Labours or Callings. -- Tit. 2. Directions against Sloth and Idleness. What it is, and what not. -- Tit. 3. Direc

Chapter 11

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 Theologiæ" which I have not yet published. And 1. As to the method of this, it is partly natural, but principally mor

Chapter 12

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

Chapter 13

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

Chapter 14

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 I intended sermonwise to say all that might well be said on each subject, it would have made many vol

Chapter 15

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 gre

Chapter 16

6. And I must do myself the right as to notify to 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 wande

Chapter 17

7. Note also, that the Third and Fourth Parts are very 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

Chapter 18

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,

Chapter 19

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 intention of that plainness and brevity which families require; but finding that

Chapter 20

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

Chapter 21

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 to preach by the press, to many thousands, and for many years after I am dead, as to preach to a parlour full for

Chapter 22

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 -- 16 of 1411 -- public preaching; and hath the example of the Apostles and Evangelists, as well as speaking. And one is no more appropriate to them t

Chapter 23

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

Chapter 24

3. It is not expected that any man remember all these -- Directions.

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

Chapter 25

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 peac

Chapter 26

Part I

CHRISTIAN ETHICS OR, DIRECTIONS FOR THE ORDERING OF THE PRIVATE ACTIONS OF OUR HEARTS AND LIVES, IN THE WORK OF HOLY SELF- GOVERNMENT UNTO AND UNDER GOD. THE INTRODUCTION THE eternal God having made man an intellectual a

Chapter 27

PART I

IF ungodly, miserable sinners were as few, as the devil and their self- love would make themselves believe, I might forbear this part of my work as needless. For the whole need not the physician, but the sick. If you go

Chapter 28

1. I suppose thee to be a man, and 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 capable of loving and serving thy Creator, and enjoying him in everl

Chapter 29

2. I suppose that thou knowest thyself to be a man; and therefore

that thy sensitive part, or flesh, 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 ser

Chapter 30

3. I suppose thee to have a natural self-love, and a desire of thy own

preservation and happiness; and that 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 su

Chapter 31

4. I suppose thee to be one that knowest that thou didst not make

thyself; nor give thyself that power or wisdom which thou hast; and that he that made thee and all the world, must needs be before all the world; and that he is eternal, having no beginning (for if ever there had been a

Chapter 32

5. I suppose thou knowest that God, who gave a being unto all things,

is by this title of creation, the absolute Owner or Lord of all: and that he that made the reasonable creatures, with natures to be governed, in order to a further end, is by that title, their supreme Governor; and there

Chapter 33

6. I suppose therefore that thou art convinced, that God must be

absolutely 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

Chapter 34

7. I suppose that thou art easily convinced, that in all the world there

is no creature that can shew 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 th

Chapter 35

8. I suppose that as thou knowest God is just, in his laws and

judgments, so that he is so faithful that he will not, and so all- -- 31 of 1411 -- sufficient, that he need not deceive mankind, and govern them by mere deceit: this better beseems the devil, than God: and therefore t

Chapter 36

9. I suppose thou knowest that if God had not discovered what he

would do with us, in the life to come, yet man is highliest 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 or have is from him. And tha

Chapter 37

10. I may take it for granted at the worst, that neither thyself, nor any

infidel in the world, can say that you are sure that there is not another life for man, in which his present obedience shall be rewarded, and disobedience punished. The worst that ever infidel -- 32 of 1411 -- could sa

Chapter 38

11. I suppose or expect that you have so much use of sense and

reason, as to know the brevity and vanity of all the glory and pleasures of the flesh; and that they are all so quickly gone, that were they greater than they are, they can be of no considerable value. Alas, what is time

Chapter 39

12. Well, then; we have got thus far in the clearest light. You see that

a religious, holy life, is every man's duty, not only as they owe it to God as their creator, their owner, governor, and benefactor; but also, because as lovers of ourselves, our reason commandeth us to have ten thousand

Chapter 40

13. And seeing I suppose thee to be convinced of the life to come, and

that man's happiness and misery is there, I must needs suppose that thou 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

Chapter 41

14. I may suppose, if thou have reason, that thou wilt confess that

God cannot be too much loved, nor obeyed too exactly, nor served too 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,

Chapter 42

15. I also suppose thee to be one that knowest, that this present life is

given us on trial, to prepare for the life that shall come after; and 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

Chapter 43

17. And I suppose thee to be a man, and therefore so far acquainted

with thyself, as that thou mayst know, if thou wilt, whether thy heart and life do answer thy convictions, and whether they are more for heaven or earth; and therefore that thou art capable of self-judging in this case.

Chapter 44

18. Yea, one thing more I think I may suppose in all or most that will

read this book; that you take on you also to believe in Jesus Christ, and 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 manne

Chapter 45

1. If you are persecutors, or haters, or deriders of men, for being

diligent and serious in the service of God, and fearful of sinning, and because they go not with the multitude to do evil, it is a certain sign that you are in a state of death: yea, if you love not such men, and -- 57

Chapter 46

2. If you love the world best, and set your affections most on things

below, and mind most earthly things; nay, if you seek not first God's kingdom, and the righteousness thereof; and if your hearts be not in heaven, and your affections set on the things that are above; and you prefer not

Chapter 47

3. If your estimation, belief and hopes, of everlasting life through

Christ, be not such, as will prevail with you to deny yourselves, and forsake father, and mother, and the nearest friends; and house, and land, and life, and all that you have, for Christ, and for these hopes of a happin

Chapter 48

4. If you have not been converted, regenerated, and sanctified by the

Spirit of Jesus Christ, making you spiritual, and causing you to mind the things of the Spirit above the things of the flesh. If this Spirit be not in you, and you walk not after it, but after the flesh; making provision

Chapter 49

5. If you have any known sin which you do not hate, and had not

rather leave it than keep it, and do not pray, and strive, and watch against it, as far as you know and observe it; but rather excuse it, plead for it, desire it, and are loath to part with it, so that your will is habit

Chapter 50

6. If you love not the Word, as it is a light discovering your sin and

duty, but only as it is a general truth, or as it reproveth others: if you love not the most searching preaching, and would not know how bad you are, and come not to the light, that your deeds may be manifest, it is a si

Chapter 51

7. If the laws of your Creator and Redeemer be not of greatest power

and authority with you, and the will and word of God cannot do more with you, than the word or will of any man; and the threatenings and promises of God be not more prevalent with you, than the threats or promises of any

Chapter 52

8. If you have not, in a deliberate covenant or resolution, devoted

and given up yourselves to God as your Father and felicity, to Jesus Christ as your only Saviour, and your Lord and King, and to the Holy Ghost as your Sanctifier, to be made holy by him, desiring that your heart and lif

Chapter 53

1. As long as you are unconverted, you must needs be loathsome and

abominable to God. His holy nature is unreconcileable to sin, and would be unreconcileable to sinners, if it were not that he can cleanse and purify them. Did you know what sin is, and know God's holiness, you would unde

Chapter 54

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 signifi

Chapter 55

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 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 Son, hath not lif

Chapter 56

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.

Chapter 57

6. Your common mercies do but increase your sin and misery (till

you return to God): your carnal hearts turn all to sin; "Unto the pure -- 64 of 1411 -- all things are pure: but unto them that are defiled, and unbelieving, is nothing pure: but even their mind and conscience is defil

Chapter 58

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 ag

Chapter 59

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, adul

Chapter 60

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 sentenceh. And nothing is more certain, than that you had been damned and undone for ever, if you had died before you had been r

Chapter 61

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 w

Chapter 62

1. That you must hear or read the Word of God, and other good

books which expound it and apply it, I shewed you before. The new- born Christian doth incline to this, as the new-born child doth to the breast, "Laying aside all malice, and guile, and hypocrisies, and envies, and all

Chapter 63

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 saint

Chapter 64

3. Another means is private prayer unto God. When God would tell

Ananias that Paul was converted, he saith of, him, "Behold, he prayeth." 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,

Chapter 65

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): bu

Chapter 66

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

Chapter 67

7. The last means is, to choose some prudent, faithful guide and

counsellor for your soul, to open those cases, 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

Chapter 68

3. 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." "God hath given us eternal life, and this life is in his

Chapter 69

2. Mark, whether these men do not change their minds, 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 m

Chapter 70

3. Observe well, whether their own profession do not condemn them;

and whether the very thing that they hate the godly for, be not that they are serious in practising that which these malignants themselves profess as their religion? And are they not then notorious hypocrites, to profess

Chapter 71

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 fre

Chapter 72

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. This light and law of nature governed the heathens: and this, in its measure, resisteth sin and assistet

Chapter 73

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 a

Chapter 74

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

Chapter 75

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. As pl

Chapter 76

6. 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 h

Chapter 77

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 unpardoned sin, because thou art sorry and dost repent

Chapter 78

CHAPTER II

Directions to Young Christians, or Beginners in Religion, for their Establishment and Safe Proceeding BEFORE I come to the common Directions, for the exercise of grace, and walking with God, containing the common duties

Chapter 79

1. Plunge not yourselves too soon into controversies: for, (1.) It will

be exceedingly to your loss, by diverting your souls from greater and more necessary things: you may get more increase of holiness, and spend your time more pleasingly to God, by drinking in deeper the substantials of re

Chapter 80

2. When you do come to smaller controverted points, let them have

but their due proportion of your time and zeal. And that will not be one hour in many days, with the generality of private Christians. By that time you have well learned the more necessary duties, you will find that ther

Chapter 81

3. The essential, necessary truths of your religion, must imprint the

image of God upon your hearts, and must dwell there continually, and you must live upon them as your bread, and drink, and daily necessary food: all other points must be studied in subserviency to those. All lesser dutie

Chapter 82

1. If you imagine that you are presently men of great understanding,

and abilities, and holiness, while you are young beginners, and but new-born babes, you are entering into the snare and condemnation of the devil, even into the odious sin of pride; yea, a pride of those spiritual gifts

Chapter 83

2. Your hasty conceits of your own goodness, or ability, will make you

presumptuous of your own strength, and so to venture upon dangerous temptations, which is the way to ruin. You will think you are not so ignorant, but you may venture into the company of Papists, or any heretics or decei

Chapter 84

3. And your overvaluing your first grace, will make you too secure,

when your souls have need of holy awfulness and care, "to work out your salvation with fear and trembling," and to "serve God acceptably, with reverence and godly fear, as knowing that he is a consuming fireg," and secur

Chapter 85

4. It will make you neglect the due labour and patience in the use of

means for further knowledge and increase of grace, while you think you are so well already. And so you will be worse than those that are -- 142 of 1411 -- ever learning, and never come to any ripe knowledge; for you wi

Chapter 86

6. It will make you over confident of all your own opinions, and stiff

in all your own conceits: too like him, Prov. 14:16. "The fool rageth and is confident." How many, and many a time have I heard a man, that understood not what he talked of, and could scarce speak sense, to plead for his

Chapter 87

7. It will make you also very censorious of others: this ignorant pride

will make you think other men's knowledge to be ignorance, if they be not just of your fond opinions: and other men's graces to be none, if they be not of your mind and way. None are so ready as such, to censure those th

Chapter 88

8. And it will make you rebellious against your governors and

teachers, and utterly unteachable, as despising those that should instruct and rule you. You will think yourselves wiser than your teachers, while you are but in the lowest form. It is such that James speaks to, chap. 3:

Chapter 89

13. Lastly, It tendeth to corrupt your apprehensions of the nature of

Christianity itself; while you will judge of it in others, according to -- 144 of 1411 -- your own over-valued measure: when, if you knew it as it is, in the heart and practice of the sober, wise, humble, charitable, p

Chapter 90

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

Chapter 91

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 fight, without an enemy and opposition. Innocent Adam was unfit for his state of confirmation

Chapter 92

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 shew thee the greatness of thy former sins, to -- 146 of 1411 -- p

Chapter 93

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 -- 158 of 1411 -

Chapter 94

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

Chapter 95

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 unint

Chapter 96

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 th

Chapter 97

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 yo

Chapter 98

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 infirm

Chapter 99

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 you have done, and confess that you were a

Chapter 100

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 -- 168 of 1411 -- means of further information. When the opinion is fixed by prejudice and conceit, there is no ready entrance for the light.

Chapter 101

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

Chapter 102

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 at childhood, and after long study and experience, than you were before? Nature and grace do tend to increase. Indeed, if you should be never

Chapter 103

1. He will do his worst to overwhelm you with appearing doubts and

difficulties, and bring you to a loss, and to make religion seem to you a confounding, and not a satisfying thing. This is one of his most dangerous assaults upon the weak and young beginners. Difficulties and passions a

Chapter 104

2. Another of satan's wiles is, to confound you with the noise of

sectaries, and divers opinions in religion; while the Popish sect tells 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 t

Chapter 105

3. Another temptation to confound 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,

Chapter 106

4. Another way to confound you in your religion, is, by setting you

upon 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 task of voluntary humility or will-worship, as the apostle speaks of, Col. 2:1

Chapter 107

6. Another thing that maketh religion seem grievous is, retaining

unmortified, sensual desires. If you keep up your lusts, they will strive against the Gospel, and all the works of the Spirit will strive against them. And every duty will be so far unpleasant to you, as you are carnal,

Chapter 108

7. Another cause of confounding and wearying is, the mixture of your

actual sins, dealing unfaithfully with God, and wounding your consciences by renewed guilt, especially of sins against knowledge and consideration. If you thus keep the bone out of joint, and the wound unhealed, no marve

Chapter 109

8. Lastly, To make religion unpleasant to you, the tempter would

keep the substance of the Gospel unknown to, or unobserved by 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 believe

Chapter 110

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 wickedly, contrary to the doctrines which they preach; but shew by their lives, that they beli

Chapter 111

CHAPTER III

The General Grand Directions for Walking with God, in a Life of Faith and Holiness: containing the Essentials of Godliness and Christianity I AM next to direct you in that exercise of grace, which is common to all Christ

Chapter 112

4. Though man in innocency, needing no Redeemer, might live to

God without faith in a Redeemer; yet lapsed man is not only unable to redeem himself, but also unable to live to God without the grace of the Redeemer. It was not only necessary that he satisfy God's justice for us, that

Chapter 113

7. It is matter of natural revelation that there is a God; that he is

infinite in his immensity and eternity, in his power, wisdom, and goodness; that he is the first cause and ultimate end of all things; that he is the preserver and over-ruling disposer of all things, and the supreme gove

Chapter 114

8. There is so admirable a concord and correspondency of natural

divinity with supernatural, the natural leading towards the supernatural, and the supernatural falling in so meet where the natural endeth, or falls short, or is defective, that it greatly advantageth us in the belief of

Chapter 115

17. The pleasing of God being also our end, and both of these

(enjoying him and pleasing him), being in some small foretastes attainable in this life, the endeavour of our souls and lives must be by -- 222 of 1411 -- faith to exercise love and obedience; for thus God is pleased a

Chapter 116

19. But yet it is his own revelation by which we must judge what is

finally for our good or hurt; and we may not imagine that our shallow or deceivable wit is sufficient to discern without his Word what is best or worst for us: nor can we rationally argue from any present temporal advers

Chapter 117

20. The grand impediment to all religion and our salvation, which

hindereth both our believing, loving, and obeying, is the inordinate, sensual inclination to carnal self and present transitory things, cunningly proposed by the tempter to ensnare us, and divert and steal away our heart

Chapter 118

1. The darkness of ignorance and unbelief is the great impediment of

the soul that desireth to draw near to God. When it knoweth not God, or knoweth not man's capacity of enjoying him, and how much he regardeth the heart of man; or knoweth not by what way he must be sought and found: or w

Chapter 119

2. It is also a great impediment to the soul in its approach to God,

that infinite distance disableth us to conceive of him aright. We say as Elihu, "Behold, God is great, and we know him not." And indeed it is impossible that mortal man should have any adequate apprehensions of his essen

Chapter 120

3. It hindereth the soul's approach to God, when the infinite distance

makes us think that God will not regard or take notice of such contemptible worms as we; we are ready to think that he is too high -- 228 of 1411 -- for our converse or delight. In this case the soul hath no such remed

Chapter 121

4. It hindereth our comfortable access to God, when we are deterred

by the glory of his infiniteness and majesty. As the eye is not able to gaze upon the sun unless it be overshadowed; so the soul is afraid of the majesty of God, and overwhelmed by it when it should be delighted in it. A

Chapter 122

5. When the guilt of sin affrighteth us from God, and we are thinking

that God will not accept such great offenders as we have been, then Christ is our remedy, who hath paid our debt, and borne our stripes, and procured and sealed us a pardon by his blood. Shall pardoned sins drive us from

Chapter 123

6. The infirmities also of our souls, in duty, are oftentimes a great

discouragement to us, in our approaches to the most holy, jealous God. To find so little knowledge of God, so little love to him, such cold desires, such wandering and distracted thoughts, such dull requests: it is hard

Chapter 124

7. Sometimes, the soul that would draw near to God, is overwhelmed

with grief and terror, so that the sense of sin, and danger, and misery, do even distract men, and cast them into an agony; so that they say with David, "My soul refused to be comforted: I remembered God and was troubled

Chapter 125

8. Sometimes, the soul that would draw near to God, is molested

with a storm of hideous temptations, and even confounded with a swarm of disordered, perplexed thoughts. Satan assaulteth it with temptations to despair, temptations to horrid blasphemous thoughts; temptations to entangl

Chapter 126

9. It would be the greatest attractive to us to draw near to God, and

make the thoughts of him pleasant to us, if we could but believe that he dearly loveth us, that he is reconciled to us, and taketh us for his children, and that he taketh pleasure in us, and that he resolveth for ever to

Chapter 127

10. So also, when the soul would fain perceive in itself the flames of

love to God, it is the beholding of Christ by faith, which is the striking of fire, and the effectual means of kindling love. And this is the true approach to God, and the true communion and converse with him: so far as

Chapter 128

11. The actual undisposedness and disability of the soul to prayer,

meditation, and all holy converse with the blessed God, is the great impediment of our walking with him: and against this, our relief is all in Christ. He is filled with the Spirit, to communicate to his members: he can

Chapter 129

12. Sometimes, the soul is hearkening to temptations of unbelief, and

doubting whether God observe our prayers, or whether there is so much to be got by prayer as we are told. In such a case faith must look to Christ, who hath not only commanded it, and encouraged us by his example; but al

Chapter 130

13. Sometimes the present sense of our vileness, who are but dust

and despicable worms, doth discourage us, and weaken our expectations from God. Against this, what a wonderful relief is it to the soul, to think of our union with Christ, and of the dignity and glory of our Head! Can Go

Chapter 131

14. Sometimes, the guilt of renewed infirmities or decays doth renew

distrust, and make us shrink; and we are like the child in the mother's arms, that feareth when he loseth his hold, as if his safety were more in his hold of her, than in her hold of him. Weak duties have weak expectatio

Chapter 132

15. Sometimes, weak Christians, that have not the gifts of memory or

utterance, are apt to think that ministers indeed and able men, are accepted of God, but that he little valueth such as them. It is here a great encouragement to the soul, to think that Jesus our great High Priest, doth

Chapter 133

16. The strength of corruptions which molest the soul, and are too

often struggling with it, and too much prevail, doth greatly discourage us in our approach to that God that hateth all the workers of iniquity. And here faith may find relief in Christ, not only as he pardoneth us, but a

Chapter 134

17. The thoughts of God are the less delightful to the soul, because

that death and the grave do interpose, and we must pass through them before we can enjoy him: and it is unpleasing to nature, to think of a separation of soul and body, and to think that our flesh must rot in darkness. B

Chapter 135

18. The terror of the day of judgment, and of our particular doom at

death, doth make the thoughts of God less pleasing and delectable to us. And here, what a relief is it for faith to apprehend that Jesus Christ must be our Judge. And will he condemn the members of his body? Shall we be

Chapter 136

19. The very strangeness of the soul to the world unseen, and to the

inhabitants and employments there, doth greatly stop the soul in its desires, and in its delightful approaches unto God. Had we seen the world where God must be enjoyed, the thoughts of it would be more familiar and swee

Chapter 137

20. Nay, the Godhead itself is so infinitely above us, that, in itself, it

is inaccessible; and it is ready to amaze and overwhelm us, to think of coming to the incomprehensible Majesty: but it emboldeneth the soul, to think of our glorified nature in Christ, and that, even in heaven, God will

Chapter 138

I. The doctrine concerning the Holy Ghost, to be believed, is briefly

this:—1. That the Holy Ghost, as given since the ascension of Christ, is his agent on earth, or his advocate with men (called by him the Paraclete). Instead of his bodily presence, which, for a little space, he vouchsafe

Chapter 139

3. The same Spirit in them, sealed this holy doctrine, and the

testimony of these holy men, by many miracles and wonderful gifts, by which they did actually convince the unbelieving world, and plant the churches. 4. The same Spirit (having first by the apostles, given a law or canon

Chapter 140

2. You may here discern also, how the Spirit assureth and comforteth

believers: and how palpably they err, that think the Spirit comforteth or assureth us of our salvation without the use of its evidencing grace. The ten things mentioned pp. 190, 191, is all that the Spirit doth herein. B

Chapter 141

3. You may hence perceive also how we are said to be "sealed" by the

Spirit: even as a man's seal doth signify the sealed to be his own: so the "Spirit of holiness in us," is God's seal upon us, signifying that we are hiss. Every one that "hath the Spirit," is sealed by having it: and thi

Chapter 142

4. Hereby also you may see what the "earnest and first fruits of the

Spirit" is: the Spirit is given to us by God, as the earnest of the glory which he will give us. To whomsoever he giveth the spirit of faith, and love, and holiness, he giveth the seed of life eternal, and an inclination

Chapter 143

5. Hereby also you may see how the Spirit witnesseth that we are the

children of God: the word 'witness' is put here principally for evidence: if any one question our adoption, the witness or evidence which we must produce to prove it, is the "Spirit of Jesus sanctifying us," and dwelling

Chapter 144

II. I have been the longer (though too short) in acquainting you with

the office of the Holy Ghost (supposing your belief that he is the third person in the Trinity) because it is an article of grand importance, -- 244 of 1411 -- neglected by many that profess it, and because there are s

Chapter 145

2. To obey it, and follow its motions, as it leadeth you to communion

with God. Of the first I have spoken in the first chapter. For the second, observe these few Directions. Direct. I. 'Be sure you mistake not the Spirit of God and its motions, nor receive, instead of them, the motions of

Chapter 146

2. That the true knowledge of God, is powerful and effectual upon the

heart and life: and every attribute and relation of God, is so to be known, as to make its proper impress on us: and the measure of this saving knowledge, is not to be judged of, by extensiveness, or number of truths con

Chapter 147

3. This is it that denominateth both ourselves, and all our duties

HOLY: when God's image is thus imprinted on us; and we are like him by the new birth, as children to their father; and by his knowledge, both our hearts and lives are made divine; being disposed unto God, devoted to him

Chapter 148

4. This is the sum of the covenant of God with man, "I will be thy

God, and thou shalt be my people." And the other parts of the -- 249 of 1411 -- covenant, "that Christ be our Saviour, and the Holy Ghost our Sanctifier," are both subservient unto this; there being now no coming unto

Chapter 149

5. It is not only a loose and inconstant effect of your particular

thoughts of God, that is the necessary impress of his attributes (as to fear him, when you remember his greatness and justice): but it must be a habit or holy nature in you, every attribute having made its stated image u

Chapter 150

6. Not that the knowledge of God in his perfections, should provoke

us to desire his properties and perfections: for to have such an aspiring desire to be gods, were the greatest pride and wickedness. But only we must desire, (1.) To be as like God, in all his communicable excellencies,

Chapter 151

7. The will of God, and his goodness, and holiness, are more nearly

propounded to us, to be the rule of our conformity, than his power, and his knowledge. Therefore his law is most immediately the expression of his will; and our duty and goodness lie in our conformity to his law: being h

Chapter 152

17. A wise and cautious observance of his providences, public and

private; neither neglecting them, nor mis-interpreting them; neither running before them, nor striving discontentedly against them. 18. A discerning, loving, and honouring his image in his children, notwithstanding their

Chapter 153

I. The duty lieth in these acts: 1. That you consider the ground of

God's propriety in you; (1.) In making you of nothing, and preserving you. (2.) In redeeming you by purchase. (3.) In regenerating you, and renewing you for himself. The first is the ground of his common natural propriet

Chapter 154

II. In this using yourselves as wholly God's, consisteth both your

further duty, and your benefits. 1. When God's propriety is discerned and consented to, it will make you sensible how you are obliged to employ all your powers of soul and body to his service; and to perceive that nothin

Chapter 155

2. Propriety discerned, doth endear us in affection to our owner. As

we love our own children, so they love their own fathers. Our very dogs love their own master's better than another. When we can say with Thomas, "My Lord, and my God," it will certainly be the voice of love. God's commo

Chapter 156

3. God's propriety perceived, will help to satisfy us of his love and

care of us: and will help us to trust him in every danger; and so take off our inordinate fear, and anxieties, and caring for ourselves. The apostle proveth Christ's love to his church, from his propriety, "No man ever y

Chapter 157

5. It should silence all murmurings and repinings against the

providence of God, to consider that we are his own. Doth he afflict you? and are you not his own? Doth he kill you? are you not his own? As a ruler, he will shew you reason enough for it in your sins: but as your absolut

Chapter 158

5. Remember that all that is bestowed in sin upon God's enemies is

used against him, and not as his own. 6. And that he that hideth his talent, or useth it not at all, cannot be said to use it for God. Both idleness, and alienating the gifts of God, are a robbing him of his own.

Chapter 159

III. To help you in this work of self-resignation, often consider: 1.

That if you were your own, you were most miserable. You could not support, preserve, or provide for yourselves: who should save you in the hour of temptation or distress? Alas! if you are humbled Christians, you know so

Chapter 160

6. You are his own in title, whether you will or not; and he will fulfil

his will upon you. Your consent and resignation is necessary to your good, to ease you of your cares, and secure you from present and eternal misery. Grand Direct. VI. 'Remember that God is your Sovereign King, to rule a

Chapter 161

I. As in God there is first his relation of our King, and then his actual

government of us, by his laws and judgment: so in us, there is first -- 258 of 1411 -- our relation of subjects to God, and then our actual obedience. We are subjects by divine obligation, before we consent (as rebels

Chapter 162

II. To bring the soul to this full subjection and obedience to God, is

so difficult, and yet so reasonable, so necessary, and so excellently good, that we should not think any diligence too great, by which it is to be attained. The Directions that I shall give you, are, some of them to habi

Chapter 163

3. And how he condescended to labour at a trade, and mean

employment in the world; to teach us that our bodies, as well as our minds, must express their obedience, and have their ordinary employment; and to teach men to labour and live in a calling; and to comfort poor labourer

Chapter 164

4. Remember how he refused not to submit to all the ordinances of

God, and to fulfil all righteousness, and to be initiated into the solemn administration of his office by the baptism of John, which God approved, by sending down upon him the Holy Ghost: to teach us all to expect his Sp

Chapter 165

5. Remember how he voluntarily begun his work, with an encounter

with the tempter in the wilderness, upon his fasting: and suffered the tempter to proceed, till he moved him to the most odious sin, even to worship the devil himself: to teach us that God loveth tried servants, and expe

Chapter 166

6. Remember how earnestly and constantly he preached; not stories,

or jingles, or subtle controversies, but repentance, and faith, and -- 277 of 1411 -- self-denial, and obedience. So great was his love to souls, that, when he had auditors, he preached, not only in the temple and syna

Chapter 167

7. Remember how compassionate he was to men's bodies, as well as

to their souls; going up and down with unwearied diligence, doing good; healing the blind, and lame, and deaf, and sick, and possessed; and how all his miracles were done in charity, to do good: and none of them to do hu

Chapter 168

8. Remember how his zeal and love endured the reproach, and

resisted the opposition of his friends, who went to lay hold on him as if he had been beside himself: and how he bid Peter "Get behind me satan; thou art an offence unto me: for thou savourest not the things of God, but

Chapter 169

9. Remember how through all his life, he despised the riches of the

world, and chose a life of poverty, and was a companion of the meanest, neither possessing sumptuous houses, or great attendance, or spacious lands, or a large estate. He lived in a visible contempt of all the wealth and

Chapter 170

10. Observe, how little he regardeth the honour and applause of men;

how "he made himself of no reputation, but took upon him the form of a servant," refusing to be "made a king," or to have a "kingdom of this world." Though he told malignant blasphemers how greatly they sinned in dishono

Chapter 171

11. Remember, how little he made provision for the flesh, and never

once tasted of any immoderate, sinful pleasure. How far was he from a life of voluptuousness and sensuality? Though his avoiding the formal fastings of the Pharisees, made them slander him as a "gluttonous person," and "

Chapter 172

12. Mark also, how far Christ was from being guilty of any idle, or

lascivious, or foolish kind of talk: and how holy and profitable all his speeches were. To teach us also to speak as the oracles of God, such words as tend to edification, and to administer grace unto the hearers, and to

Chapter 173

13. Remember that pride, and passion, are condemned by your

pattern. Christ bids you "Learn of me; for I am meek and lowly in heart, and you shall find rest unto your souls." Therefore he resolveth that "except" men "be converted and become as little children, they shall not ente

Chapter 174

14. Remember that Christ your Lord and pattern did humble himself

to the meanest office of love, even to wash the feet of his disciples: not to teach you to wash a few poor men's feet, as a ceremony once a year, and persecute and murder the servants of Christ the rest of the year, as t

Chapter 175

15. Remember also that Christ your pattern spent whole nights in

prayer to God; so much was he for this holy attendance upon God: to teach us to "pray always and not wax faintg." And not to be like the impious God-haters, that love not any near or serious addresses unto God, nor those

Chapter 176

16. Remember also that Christ was against the Pharisees' outside,

hypocritical, ceremonious worship, consisting in lip-labour, affected repetitions, and much babbling; their 'touch not, taste not, handle not,' and worshipping God in vain, according to their traditions, teaching for doc

Chapter 177

17. Christ was a sharp reprover of hypocritical, blind, ceremonious,

malicious Pharisees; and warneth his disciples to take heed of their leaven. When they are offended with him, he saith, "Every plant which my heavenly Father hath not planted, shall be rooted up. Let them alone, they be

Chapter 178

18. Though Christ seems cautiously to avoid the owning of the

Roman usurpation over the Jews, yet rather than offend them he payeth the tribute himself, and biddeth them "render to Cæsar the things that are Cæsar's, and to God the things that are God'sl." The Pharisees bring their

Chapter 179

19. Yet is he accused, condemned, and executed among malefactors,

as aspiring to be "King of the Jews," and the judge called, "none of Cæsar's friend," if he let him go: teaching us to expect, that the most innocent Christians should be accused, as enemies to the rulers of the world, a

Chapter 180

20. The furious rout of the enraged people deride him by their words

and deeds, with a purple robe, a sceptre of reed, a crown of thorns, and the scornful name of "King of the Jews;" they spit in his face, and buffet him, and then break jests upon him: and in all this, "being reviled he r

Chapter 181

21. When Christ is urged at Pilate's bar to speak for himself, he holds

his peace: teaching us to expect to be questioned at the judgment- seat of man; and not to be over careful for the vindicating of our names from their most odious calumnies, because the judgment that will fully justify u

Chapter 182

22. When Christ is in his agony, his disciples fail him; when he is

judged and crucified, they "forsook him and fled: to teach us not to be too confident in the best of men; not to expect much from them in a time of trial, but to take up our comfort in God alone, when all our nearest fri

Chapter 183

23. Upon the cross he suffered the torments and ignominy of death

for us, praying for his murderers: "leaving us an example that we should follow his steps; and that we should think not life itself too dear to part with, in obedience to God, and for the love of Christ and one anothero,

Chapter 184

24. In all this suffering from men, he feels also so much of the fruit of

our sin upon his soul, that he crieth out, "My God, my God, why hast thou forsaken me?" To teach us, if we fall into such calamity of soul as to think that God himself forsaketh us, to remember, for our support, that the

Chapter 185

1. The parts or faculties to be cleansed and cured, are both the

superior and inferior. 1. The Understanding, though not the first in the sin, must be first in the cure: for all that is done upon the lower faculties, must be by the governing power of the will: and all that is done upo

Chapter 186

4. Accordingly, though the understanding primitively and of itself, be

not the subject of morality, of moral virtues, or of moral vices, which are immediately and primarily in the will, yet participatively its virtues and vices are moralized, and become graces or sins, laudable and rewardab

Chapter 187

3. That yet for all that, God hath so ordered it in his gracious

dispensation of the grace of the Redeemer, that certain means are appointed by him, for man to use, in order to the obtaining of his grace, for his own recovery: and so, though grace cure not the understanding of its pri

Chapter 188

2. The diseases of the Will, are in its inclination, and in its acts. 1. An

inordinate inclination to the pleasing of the fleshly appetite and fantasy, and to all carnal baits and temporal things, that tend to please it; and inordinate acts of desire accordingly. 2. An irrational -- 293 of 1411

Chapter 189

1. That the will never desireth evil, as evil, but as a carnal, or a

seeming good. 2. Nor doth it hate good, as good, but as a seeming evil, because God and grace do seem to be his enemies, and to hurt him, by hindering him of the good of carnal pleasure, which he now preferreth. 3. Nay,

Chapter 190

3. The sinfulness of the memory, is in its retentiveness of evil, or

things hurtful and prohibited; and its looseness, and neglect of better, spiritual, necessary things. If this were only as things present have the natural advantage to make a deeper impress on the fantasy, and things uns

Chapter 191

4. The sinfulness of the imagination, consisteth in its readiness to

think of evil, and of common, earthly things, and its inaptness to think of any thing that is holy, and good: and when we do force ourselves to holy thoughts, they are disorderly, confused, unskilfully managed, with grea

Chapter 192

5. The sin of the affections, or passions, consisteth in this:—That they

are too easily and violently moved, by the sensitive interest and appetite; and are habitually prone to such carnal, inordinate motions, running before the understanding and will (some of them), and soliciting and urging

Chapter 193

6. The sin of the sensitive appetite, consisteth in the inordinate rage

or immoderateness to its object, which causeth it to disobey the commands of reason, and to become the great inciter of rebellion in the soul; violently urging the mind and will to consent to its desires. Materially, thi

Chapter 194

7. The sin of the exterior parts, tongue, hand, eyes, feet, &c. is only in

act, and not in habit; or, at least, the habits are weak, and subject to the will. And it is in the execution of the sinful desires of the flesh, and commands of the will, that the same consisteth. These parts also are n

Chapter 195

3. It is an usurping the sovereign power to ourselves of governing

ourselves, in that act: for when we refuse God's government, we set up ourselves in his stead; and so make gods of ourselves as to ourselves, as if we were self-sufficient, independent, and had right hereto.

Chapter 196

27. It is a wrong to the mercifulness of God, when we go out of the

way of mercy, and put him to use the way of justice and severity, who -- 302 of 1411 -- delighteth not in the death of sinners, but rather that they obey, repent, and live.

Chapter 197

28. It is a contempt of the attractive love of God, who should be the

end, and felicity, and pleasure of the soul. As if, all that love and goodness of God, were not enough to draw or keep the heart to him, and to satisfy us and make us happy; or, he were not fit to be our delight. And it

Chapter 198

36. It is the moral destruction not only of the soul, but of the whole

creation, so far as the creatures are appointed as the means, to bring or keep us unto God: for the means, as a means, is destroyed when it is not used to its end. A ship is useless if no one be carried in it. A watch, a

Chapter 199

39. It is a making a breach in the harmony and order of the world: as

the dislocation or deformity of a particular member, is the trouble and deformity of all the body; because the comeliness and welfare of the whole, containeth the comeliness, proportion, and welfare of all the parts. And

Chapter 200

40. Sin is not only a preferring the body before the soul, but it is also

an unmercifulness, or cruelty against ourselves, both soul and body, and so is contrary to the true use of the indelible principle of self- love: for it is a wounding and abusing the soul, and defiling the body in this l

Chapter 201

7. So is the experience and warning of all ages, the repentings of the

converted, and the disowning it by almost all, when they come to die. Wonderful! that the experience of the world for above five thousand years, will teach them no more effectually to avoid so mortal, pernicious a thing.

Chapter 202

5. They sin against the pardon and justification which they have

already received. Did God so lately forgive them all their former debts; so many, so great, and heinous sins, and that so freely to them, when the procurement was so dear to Christ? and should they so soon forget, or so

Chapter 203

16. The high titles of love and praise which God doth give them in his

Word, do aggravate their sin. That he should call them his treasure, his peculiar people, his jewels, and the apple of his eye, his sons and daughters, and a holy people, and priests to God, and boast of them as a people

Chapter 204

19. They harden the wicked more, than such sins in other men would

do. They cause them to blaspheme, and reproach the godly for their sakes, and say 'These are your religious men! You see now what their -- 308 of 1411 -- strictness is.' And they hinder the conversion and salvation of

Chapter 205

20. Lastly, They please the devil more than the sins of other men.

How busy is he to have drawn a Job to sin! and how would he have boasted against God, and his grace, and his servants, if he had prevailed? when he boasted so much before, in the false presumption of his success? As if h

Chapter 206

II. I shall next give you some particular Directions, besides those

foregoing, to help you to think of sin as it is, that you may hate it: for your cleansing and cure consist in this: so far as you hate sin it is mortified, and you are cured of it. And therefore as I have anatomized it,

Chapter 207

1. That you keep in union with the universal church. Separate not

-- 316 of 1411 -- from Christ's body upon any pretence whatever. With the church as regenerate, hold spiritual communion, in faith, love and holiness: with the church as congregate and visible, hold outward communion in

Chapter 208

2. It is supposed that he is the deadly enemy of Christ and us. He was

once an angel, and fell from his first estate by sin, and a world of evil spirits with him; and it is probable his envy against mankind might be the greater, as knowing that we were made to succeed him and his followers,

Chapter 209

3. He is too strong an enemy for lapsed, sinful man to deal with of

himself. If he conquered us in innocency, what may he do now? He is dangerous, (1.) By the greatness of his subtlety. (2.) By the greatness of his power. (3.) By the greatness of his malice: and hence, (4.) By his consta

Chapter 210

4. Therefore Christ hath engaged himself in our cause, and is become

the "captain of our salvation." And the world is formed into two armies, that lies in continual war: the devil is the prince and general of one, and his angels and wicked men are his armies: Christ is the king and genera

Chapter 211

6. Both Christ and satan work by officers, instruments, and means.

Christ hath his ministers to preach his Gospel, and pull down the kingdom of satan. And satan hath his ministers to preach -- 320 of 1411 -- licentiousness and lies, and to resist the Gospel and kingdom of Christ. Chri

Chapter 212

7. Both Christ and satan work persuasively, by moral means, and

neither of them by constraint and force. Christ forceth not men against their wills to good, and satan cannot force them to be bad; but all the endeavour is, to make men willing; and he is the conqueror that getteth and

Chapter 213

8. Their ends are contrary, and therefore their ways are also

contrary. The devil's end is, to draw man to sin and to damnation, -- 321 of 1411 -- and to dishonour God: and Christ's end is, to draw men from sin, to holiness and salvation, and to honour God. But Christ maketh know

Chapter 214

9. There is somewhat within the good and bad for the contrary part

to work upon: and we are, as it were, divided in ourselves, and have somewhat in us that is on both sides. The wicked have an honourable acknowledgment of God, and of their greatest obligation to him; a hatred to the dev

Chapter 215

10. But it is the predominant part within us, and the scope of our

lives which shew which of the armies we belong to. And thus we must give up our names and hearts to Christ, and engage, under his conduct, against the devil, and conquer to the death, if we will be saved. Not to fight ag

Chapter 216

II. The matter and grounds of his temptations are these, 1. The devil

first worketh upon the outward sense, and so upon the sensitive appetite. He sheweth the cup to the drunkard's eye; and the bait of filthy lust to the fornicator; and the riches and pomp of the world to the covetous and

Chapter 217

2. The tempter next worketh on the fantasy or imagination, and

prints upon it the loveliest image of his bait that possibly he can, and engageth the sinner to think on it, and roll it over and over in his mind, even as God commandeth us to meditate on his precepts. -- 324 of 1411 -

Chapter 218

3. Next he worketh by these upon the passions or affections: which

fancy having inflamed, they violently urge the will and reason; and this according to the nature of the passion, whether fear or hope, sorrow or joy, love or hatred, desire or aversion; but by none doth he work so danger

Chapter 219

4. Hence he proceedeth to infect the will (upon the simple

apprehension of the understanding), to make it inordinately cleave to the temporal good, and to neglect its duty in commanding the understanding to meditate on preserving objects, and to call off the thoughts from the fo

Chapter 220

5. And so he corrupteth the understanding itself, first to omit its

duty, and then to entertain deceit, and to approve of evil: and so the servant is put into the government, and the commanding powers do but serve it. Reason is blinded by sensuality and passion, and becomes their servant

Chapter 221

III. The succours and auxiliaries of the devil, and his principal means

are these: 1. He doth what he can to get an ill-tempered body on his side; for as sin did let in bodily distempers, so do they much befriend the sin that caused them. A choleric temper will much help him to draw men to p

Chapter 222

2. He useth his greatest skill to get the greatest fleshly interest on his

side: so that it may be a matter of great pleasure, great advancement, and honour, and applause, or great commodity to a man, if he will sin; or a matter of great suffering, and great disgrace, and great loss to him that

Chapter 223

3. He maketh very great advantage of the common customs of the

country that men live in: this carrieth away thousands and millions at once. When the common vote and custom are for sin, and against Christ and holiness, particular persons think themselves excused, that they are no wis

Chapter 224

4. Also he is exceeding industrious to get education on his side; he

knoweth how apt men are to retain the form which they were moulded or cast into at first: if he get the first possession, by actual as well as original sin, he is not easily cast out. Especially when education doth consp

Chapter 225

5. Also he is industrious to get the approved doctrine of the teachers

of the people on his side. If he can get it to pass once for a revelation or command of God, he will quickly conquer conscience by it, and take down all resistance: he never doth war more successfully against God, than w

Chapter 226

6. He is exceeding diligent to get the wealth and prosperity of the

world on his side: that he may not seem to flatter his servants with empty promises, but to reward them with real felicity and wealth. And then he would make the sinner believe that Christ is the deceiver, and promiseth

Chapter 227

7. He is exceeding industrious to get common fame and reputation

on his side: that he may be able to keep his cause in credit, and to keep the cause of Christ and holiness in disgrace. For he knoweth how exceeding prone men are to fall into the way of honour and esteem, and which most

Chapter 228

8. He is very diligent to get the sword and government of kingdoms,

and states, and countries, and cities, and corporations into his hands, or on his side; for he knoweth the multitude of the ignorant and vulgar people are exceeding prone to be of the religion of those that are able to h

Chapter 229

11. Lastly, He is desirous sometimes to get the name and appearance

of virtue and piety on his side: that those that are to do his work may have a winning carriage, and so a venerable name, and the cloak of virtue may serve his turn for the promoting of the destruction of piety itself.

Chapter 230

IV. By what hath been said, you may understand what kind of

officers and instruments the tempter useth. 1. He commonly useth men that are themselves first deceived and corrupted, as fit instruments to deceive and corrupt others. These will carry it on with confidence and violence

Chapter 231

2. The devil usually chooseth for his instruments men that have no

great tenderness of conscience, or fear of sinning, or of hurting souls. He would have no such cowards in his army, as men fearing God are as to his ends: it must be men that will venture upon hell themselves, and fear n

Chapter 232

3. He usually chooseth instruments that are most deeply engaged in

his cause; whose preferment, and honour, and gain, and carnal interest shall be to them, as nature is to a dog, or wolf, or fox, or other ravenous creature: who think it a loss, or danger, or suffering to them, if others

Chapter 233

4. When he can he chooseth such instruments as are much about us

and nearest to us, who have an opportunity to be often speaking to us, when others have no opportunity to help us: the fire that is nearest to the wood or thatch is more likely to burn it than that which is far off: near

Chapter 234

5. If it be possible, he will choose such instruments as have the

greatest abilities to do him service: one man of great wit, and learning, and elocution, that is nimble in disputing, and can make almost any cause seem good which he defendeth, or bad which he opposeth, is able to do mo

Chapter 235

6. If possible, he will choose the rulers of the world to be his

instruments; that shall command men, and threaten them with imprisonment, banishment, confiscation, or death, if they will not sin: as the king of Babylon did by the three witnesses and Daniel: and all persecutors have d

Chapter 236

7. He maketh the rich his instruments; that, having the wealth of the

world, are able to reward and hire evil doers; and are able to oppress those that will not please them. Landlords and rich men can do the devil more service than many of the poor: they are the Judas's that bear the bag.

Chapter 237

9. He will get our relations, and those that have our hearts most, to

be his instruments. A husband, or a wife, or a Delilah, can do more -- 331 of 1411 -- than any others: and so can a bosom friend, whom we dearly love: when all their interest in our affections is made over for the devi

Chapter 238

11. He is very desirous to make the ambassadors of Christ his

prisoners, and to hire them to speak against their Master's cause; that, in Christ's name, they may deceive the silly flock, "speaking perverse things to draw away disciples after them." Sometimes by pretence of his auth

Chapter 239

12. He is exceeding desirous to make parents themselves his

instruments for their children's sin and ruin; and, alas! how commonly doth he succeed! He knoweth that parents have them under their hands, in the most ductile, malleable age; and that they have a concurrence of almost

Chapter 240

1. He would do what he can to weaken even natural reason, that men

may be blockish, and incapable of good. And it is lamentable to observe, how hard it is to make some people either understand or regard. And a beastly kind of education doth much to this: and so doth custom in sensual co

Chapter 241

2. He doth what he can to hinder parents and masters from doing

their part, in the instructing and admonishing of children and servants, and dealing wisely and zealously with them for their salvation. Either he will keep parents and masters ignorant and unable; or he will make them w

Chapter 242

3. He doth all that possibly he can to keep the sinner in security,

presumption, and senselessness, evens asleep in sin; and, to that end, to keep, him quiet, and in the dark, without any light or noise which may awake him; that he may live asleep as without a God, a Christ, a heaven, a

Chapter 243

4. He doth his best to keep soul-searching, lively ministers out of the

country, or out of that place; and to silence them, if there be any such: and to keep the sinner under some ignorant or dead-hearted minister, that hath not himself that faith, or repentance, or life, or love, or holines

Chapter 244

5. He doth his worst to make ministers weak, to disgrace the cause of

Christ, and hinder his work, by their bungling and unskilful management; that there may be none to stand up against sin, but some unlearned or half-witted men, that can scarce speak sense, or will provoke contempt, or la

Chapter 245

6. He doth his worst to make ministers scandalous, that, when they

tell men of their sin and duty, they may think such mean not as they speak, and believe not themselves, or make no great matter of it, but speak for custom, credit, or for their hire. And that the people, by the wicked l

Chapter 246

7. He will labour to load the ablest ministers with reproaches and

slanders, which thousands shall hear, who never hear the truth in their defence: and so making them odious, the people will receive no good more by their preaching, than from a Turk, or Jew, till the very truth itself, f

Chapter 247

8. He doth what he can to keep the most holy ministers under

persecution; that they may be as the wounded deer, whom all the rest of the herd will shun; or like a worried dog whom the rest will fall upon; or that the people may be afraid to hear them, lest they suffer with them; o

Chapter 248

9. Or, if any ministers, or godly persons warn the sinner, the devil

will do what he can that they may be so small a number, in comparison of those of the contrary mind, that he may tell the sinner, 'Dost thou think these few self-conceited fellows, are wiser than such, and such, and all

Chapter 249

10. The devil doth his worst to cause some falling out, or difference of

interest or opinion, between the preacher or monitor, and the sinner; that so he may take him for his enemy. And how unapt men are to receive any advice from an enemy, or adversary, experience will easily convince you.

Chapter 250

11. He endeavoureth that powerful preaching may be so rare, and the

contradiction of wicked cavillers so frequent, that the sermon may be forgotten, or the impressions of it blotted out, before they can hear -- 335 of 1411 -- another to confirm them, and strike the nail home to the hea

Chapter 251

12. He laboureth to keep good books out of the sinner's hands, or

keep him from reading them, lest he speed as the eunuch, that was reading the Scripture, as he rode in his chariot on the way. And, instead of such books, he putteth romances, and play-books, and trifling, or scorning, c

Chapter 252

13. He doth what he can to keep the sinner from intimate

acquaintance with any that are truly godly; that he may know them no otherwise than by the image which ignorant or malicious slanderers or scorners do give of such: and that he may know religion itself but by hearsay, an

Chapter 253

4. By pre-engagements to a contrary interest and way; so that Christ

comes too late for them. 5. By worldly prosperity and delights. 6. By ill company. 7. And by molesting and frighting the sinner, when he doth but take up any purpose to be converted; giving him all content and quietness

Chapter 254

I. Christ's ends are, ultimately, the glory and pleasing of his Father

and himself, and the saving of his church; and the destroying the kingdom of the devil; and next, the purifying his peculiar people, and calling home all that are ordained to eternal life. But more particularly, he looke

Chapter 255

II. Christ's order in working is direct, and not backward, as the

devil's is. He first revealeth saving truth to the understanding, and affecteth the will, by shewing the goodness of the things revealed: and these employ the thoughts, and passions, and senses, and the whole body; reduc

Chapter 256

1. Sometimes he maketh use of the very temper of the body as a

preparative; and (being Lord of all) he giveth such a temperature, as will be most serviceable to the soul: as a sober, deliberate, meek, quiet, and patient disposition. But sometimes he honoureth his grace by the conque

Chapter 257

3. Sometimes he giveth his cause the major vote among the people,

so that it shall be a matter of dishonourable singularity, not to be a professed Christian: and sometimes, but exceeding rarely, it is so with the life of godliness and practice of Christianity also. But ordinarily, in t

Chapter 258

6. He giveth a very strict charge to parents to devote their children,

with themselves, to God; encouraging them with the promise of his accepting and blessing them; and commandeth them to teach them the word of God, with greatest diligence, and to bring them up in the nurture and fear of G

Chapter 259

7. He giveth princes and magistrates their power, to promote his

kingdom, and protect his servants, and encourage the good, and suppress iniquity, and further the obedience of his laws: though, in most of the world, they turn his enemies, and he carrieth on his work without them, and

Chapter 260

8. His light detecteth the nakedness of the devil's cause, and among

the sons of light, it is odious, and a common shame. And as "wisdom is justified of her children," so the judgment of holy men condemning sin, doth much to keep it under in the world.

Chapter 261

10. His providence fitteth all conditions to their good; but especially

helpeth by seasonable, quickening afflictions. These are the means which ordinarily he useth. But the powerful, inward operations of his Spirit, give efficacy to them all. Temptations to particular Sins; with Directions

Chapter 262

2. To double the sinner's misery, by turning the very remedy into a

disease. 3. To shew his malice against Christ, and say, I have turned thy own means to thy dishonour. Consider, therefore, how greatly we are concerned to do the work of God effectually. Means well used are the way to mo

Chapter 263

Part 2. at large; especially in my Directions to the Melancholy.

-- 392 of 1411 -- I have been forced to put off many things briefly here, which deserved a larger handling; and I must now omit the discovery of those temptations, by which satan keepeth men in sin, when he hath drawn t

Chapter 264

1. Nothing is more certain, than that God doth not need the service of

any creature; and that he receiveth no addition to his perfection or felicity from it; and, consequently, that on terms of commutative justice, (which giveth one thing for another, as in selling and buying,) no creature

Chapter 265

4. The redeemed are not masterless, but have still a Lord, who hath

now a double right to govern them: and this governor giveth them a law: and this law requireth us to do good works, as much as we are able, (though not so terribly, yet) as obligingly as the law of works: and by this (of

Chapter 266

5. Christ is so far from redeeming us from a necessity of good works,

that he died to restore us to a capacity and ability to perform them, and hath new-made us for that end. "He gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealou

Chapter 267

6. Good works opposed to Christ, or his satisfaction, merit,

righteousness, mercy, or free-grace, in the matter of justification or salvation, are not good works, but proud self-confidence and sin: but -- 395 of 1411 -- good works, in their due subordination to God's mercy, and

Chapter 268

8. It is the communicating of his goodness and excellencies to the

creature, by which God doth glorify himself in the world: and in heaven, where is the fullest communication, he is most glorified: therefore the praise which is given to the creature, who receiveth all from him, is his o

Chapter 269

9. Therefore, as an act of mercy to us, and for his own glory, (as at

first he made all things very good, so) he will make the new creature according to his image, which is holy, and just, and good, and will use us in good works; and it is our honour, and gain, and happiness to be so used

Chapter 270

10. He is most beholden to God, that is most exercised in good

works. The more we do, the more we receive from him: and our very doing itself is our receiving; for it is he that "giveth, us both to will and to do," by his operation in us; even "he, without whom we can do nothingx."

Chapter 271

11. The obligation to good works, that is, to works of piety, justice,

and charity, is essential to us as servants of the Lord. We are practical atheists, if we do not the works of piety to God: we are rebels against God, and enemies to ourselves, and unmeet for human society, if we do not

Chapter 272

13. God looketh not only nor principally at the external part of the

work, but much more to the heart of him that doth it: nor at the length of time, but at the sincerity and diligence of his servants. And therefore, though he is so just, as not to deny the reward which, was promised them

Chapter 273

5. The service that you are called to (being supposed great and

necessary to be done by somebody) is either such as others will do better or as well if you avoid it, or not. If the church or common good receive no detriment by your refusal, you may the more insist on your own preserv

Chapter 274

I. For the understanding of its Nature observe these things: 1. It is

not the love of a particular good, but of the infinite, Universal Good. The creature is a particular good, and our love to it is a particular, limited love, confined as to a point. God is the universal good; and our love

Chapter 275

2. Our love to God is not ordinarily so passionate, as our love to

creatures: because the nearness and sensibleness of the creature, promoteth such sensible operations: but God is not seen, or felt, or heard, but believed in by faith, and known by reason. And the narrowness of the creat

Chapter 276

2. In the will's adhering to him. 3. And in the effects (to be

mentioned anon). Yet when a passionate love is added to these, it may be the most excellent significatively and effectively. Some philosophers think that God cannot at all be loved with a passionate love, because he is a

Chapter 277

1. If they mean that his pure essence, in itself, is not the immediate

object of a passion, they may say the same of the will itself: for man (at least in flesh,) can have no other volition of God, but as he is apprehended by the intellect. And if by an idol, they mean the image of God in t

Chapter 278

3. It is not only for his excellencies and perfections in himself, nor

only for his love and benefit to us, that grace doth cause a sinner to love God; but it is for both conjunctly: as he is good, and doth good, especially to us, in the greatest things.

Chapter 279

4. Our first special love to God, is orderly and rationally to be raised,

by the belief of his goodness in himself, and his common love and mercy to sinners, manifested in his giving of his Son for the world, and giving men the conditional promise of pardon and salvation, and offering them Chr

Chapter 280

II. Though love, in its own nature, be still the same; and is nothing

but the rational appetite of good: or the will's volition of good apprehended by the understanding; the first motion of the will to good, arising from that natural inclination to good which is the nature of the will, and

Chapter 281

III. The Reasons why love to God is so great, and high, and necessary

a thing, and so much esteemed above other graces, are: 1. It is the motion of the soul that tendeth to the end; and the end is more excellent than all the means as such. 2. The love, or will, or heart is the man; where t

Chapter 282

IV. The love of creatures hath its Contraries on both extremes, in the

excess and in the defect; but the love of God hath no contrary in excess: for Infinite Goodness cannot possibly be loved too much (unless as the passion may possibly be raised to a degree distracting or disturbing the br

Chapter 283

V. The Counterfeit of love to God is something that seemeth like it,

and yet is consistent with prevalent hatred, or privation of true love, and maketh self-deceiving hypocrites. 1. One is when so much of God is loved as men think hath no opposition to their lusts and carnal interest (as

Chapter 284

VI. The Directions for the exercise of the love of God are these.

Direct. I. 'Consider well that the love of our Creator, Redeemer, and Regenerator, is the very end for which we are created, redeemed, and regenerated; and how just it is, that God should have the end of such excellent w

Chapter 285

2. Look unto thy Redeemer, drowsy soul! and consider for what end

he did redeem thee: Was it to wander a few years about the earth, and to sleep, and sport a while in flesh? Or was it to crucify thee to the world, and raise thee up to the love of God? He came down to earth from love it

Chapter 286

2. Behold God also in his Covenant of Grace, which he hath made in

Christ. In that you may see such sure, such great and wonderful mercies, freely given out to a world of sinners, and to yourselves among the rest, as may afford abundant matter for love and thankfulness to feed on while

Chapter 287

3. Behold also the loveliness of God in his holy ones, who bear his

image, and are advanced by his love and mercy. If you are Christians indeed, you are taught of God to love his servants, and to see an excellency in the saints on earth, and make them the people of your delight. And this

Chapter 288

2. But suppose you cannot yet attain assurance; neglect not to

improve that goodness and mercy of God which he revealeth to you in the state that you are in. Love him, but as Infinite Goodness should be loved, who "so loved the world as to give his only begotten Son, that whosoever

Chapter 289

I. To trust in God, is, upon the apprehension of the all-sufficiency,

goodness, and faithfulness of God, to quiet our hearts in the expectation of the safety or benefits from him which we desire, rejecting the cares, and fears, and griefs that would disquiet them, if they had not the refug

Chapter 290

II. The Contraries to trust in God, are: 1. Privative: not trusting him:

not seeing the ground of just security in his love and promise: not crediting what is seen: not ceasing disquietness and distrustful cares and fears. 2. Positive distrust: supposing the allsufficiency, goodness, and prom

Chapter 291

III. The Counterfeits of this trust are these: 1. When indeed we trust

in our wit, or power, or shifts, or friends, or in some means or creatures only, or in co-ordination with God; but pretend and think that we do it but in subordination to him, and that our primary trust is in him alone.

Chapter 292

9. Pretending to believe and trust him for that which neither his

nature or his Word did ever declare to be his will, in matters which he hath kept secret, or never gave us any revelation of; such is that which some call a particular faith: as to believe in prayer that some particular

Chapter 293

IV. There are three great Uses and Benefits of this trust in God,

which highly commend it to us, and make it necessary. 1. It is necessary to our acknowledgment and honouring of God. It is a cordial, practical confession of his power, and wisdom, and goodness, and truth: for where any

Chapter 294

6. On the contrary, the benefits which follow our delight in God,

(besides the sweetness of it,) are unspeakable. Those which are contrary to the forementioned hurts, I leave to your own consideration. 1. Delight in God will prove that thou knowest him, and lovest him, and that thou ar

Chapter 295

9. The manifold deliverances of our bodies from enemies, hurts,

distresses, sicknesses, and death. 10. The mercies of adversity, in wholesome, necessary chastisements, or honourable sufferings for his sake, and support or comfort under all. 11. The communion which our souls have had

Chapter 296

2. It is the end of all God's wondrous works, and especially the end

which man was made for, that all things might praise him objectively, and men (and angels) in estimation and expression. That his glorious excellency might be visible in his works, and be admired and extolled by the rati

Chapter 297

3. The praise of God is the highest and noblest work in itself: (1.) It

hath the highest object, even the glorious excellencies of God. Thanksgiving is somewhat lower, as having more respect to ourselves and the benefits received; but praise is terminated directly on the perfections of God h

Chapter 298

4. It beseemeth us, and much concerneth us, to learn and exercise

that work, which in heaven we must do for ever: and that is, to love and joyfully praise the Lord: for earth is but the place of our apprenticeship for heaven. The preparing works of mortifying repentance must in their p

Chapter 299

5. Though we are yet diseased sinners, and in our warfare, among

enemies, dangers, and perplexities, yet praise is seasonable and suitable to our condition here, as the greatest part of our duty, which all the rest must but promote. Pretend not that it is not fit for you because you a

Chapter 300

6. The praises of God do exercise our highest graces: praise is the

very breath of love, and joy, and gratitude: it tendeth to raise us above ourselves, and make our hearts to burn within us, while the glorious name of God is magnified: it hath the most pure, and spiritual, and elevating

Chapter 301

7. To be much employed in the praise of God, doth tend exceedingly

to the vanquishing all hurtful doubts, and fears, and sorrows. Joy and praise promote each other. And this it doth, (1.) By keeping the soul near to God, and within the warmth of his love and goodness. (2.) By the exerci

Chapter 302

8. To live a life of praising God, will make religion sweet and easy to

us, and take off the wearisomeness of it, and make the work of God a pleasure to us. Whereas they that set themselves only to the works of humiliation, and leave out these soul-delighting exercises, do cast themselves in

Chapter 303

9. No duty is more pleasing to God, than the cheerful praises of his

servants. He loveth your prayers, tears, and groans; but your praises much more: and that which pleaseth God most, must be most pleasing to his servants; for to please him is their end: this is the end of all their labou

Chapter 304

10. To be much employed in the praises of God, will acquaint the

world with the nature of true religion, and remove their prejudice, and confute their dishonourable thoughts and accusations of it, and recover the honour of Christ, and his holy ways, and servants. Many are averse to a

Chapter 305

5. And that your hearts and lives are moved and acted in the world,

by motives fetched from the rewards which he hath promised, and the punishments which he hath threatened, in the world to come. 6. And that it is a supernatural, powerful principle, sent from God into your hearts, even t

Chapter 306

2. Benevolence, or desiring the good of those we love, is but a

secondary act of love, or an effect of the prime, formal act. For to wish one well is not to love him formally; but we wish him well because we love him, and therefore first in order love him.

Chapter 307

4. Love is either merely sensitive and passionate, which is the

sensible act and passion of the sensitive and fantastical appetite; or it is rational, which is the act of the rational appetite or will. The first is called sensitive in a double respect, 1. because it followeth the app

Chapter 308

5. Sensitive love is oft without rational (always in brutes), but

rational love is never totally without sensitive, at least in this life; whether it be because that the sensitive and rational are faculties of the same soul, or because they are so nearly connexed as that one cannot mov

Chapter 309

7. Love is the complacency of the appetite in apprehended good.

Good is the formal object of love. Sensitive love is the complacency of the sensitive appetite in sensible good, (or in that which the sense and imagination apprehend as good). Rational love is the -- 551 of 1411 -- co

Chapter 310

8. Good is not only a man's own felicity and the means thereto, called

'mihi bonum,' good to me; either as profitable, pleasant, or honourable (as some think that have unmanned themselves): but there is extrinsic good, which is such in itself, in others, or for others, which yet is the natu

Chapter 311

9. Self-love is sensitive or rational: sensitive as such is necessary and

not free; and it is purposely by the most wise and blessed Creator planted in man and brutes, as a principle useful to preserve the world, and to engage the creature in the use of the means of its own preservation, and s

Chapter 312

11. The rational powers cannot nullify the sensitive, nor directly or

totally hinder the action of them; but they may and must indirectly hinder the act, by avoiding the objects and temptations, by diverting -- 552 of 1411 -- the thoughts to higher things, &c.; and may hinder the effects

Chapter 313

14. Though the will (or higher faculties) are naturally inclined also to

love ourselves, and our own felicity, yet they exercise this inclination with a certain liberty; and though the act of simple complacency or volition towards our own being and felicity be so free as yet to be necessary,

Chapter 314

15. Also a tolerable pain may on the same account be willed, or less

nilled, and so consented to for the avoiding of a greater evil; but intolerable pain cannot possibly be willed, or consented to, or not nilled, because it taketh away the exercise of reason and free-will; but what is to

Chapter 315

16. The soul as intellectual, by its rational appetite, hath also a

natural inclination to intellectual operations (to know and love) and to intellectual objects as such, and to intellectual perfections in itself. -- 553 of 1411 -- Yet so that, though it necessarily (though freely) lov

Chapter 316

17. The rational soul being not of itself, nor for itself alone, or chiefly,

is naturally inclined not only to love to itself, and that which is for itself, but also to love extrinsic good, as was aforesaid; and accordingly it should love that best which is best: for 'a quatenus et ad omne et ad

Chapter 317

19. I am not always bound to do most good to him that I love better

than others, and ought so to love, nor to him that I must wish most good to. Because there are other particular laws to regulate my actions, divers from that which commandeth my affections: as those that put children, re

Chapter 318

20. That good which is the object of love is not a mere universal or

general notion, but is always some particular or singular being 'in esse reali, vel in esse cognito.' As there is no such thing in 'rerum natura,' as good in a mere general, which is neither the good of natural existence

Chapter 319

22. God is Good infinitely, eternally, primitively, independently,

immutably, communicatively, of whom, and by whom, and to whom are all things: the Beginning or first efficient, the Dirigent and ultimately ultimate cause of all created good; as making and directing all things for himse

Chapter 320

23. Therefore it is the duty of the intellectual creature to love God

totally, without any exceptions or restrictions, with all the power, mind, and will, not only in degree above ourselves and all the world; but also as God, with a love in kind transcending the love of every creature.

Chapter 321

24. All the goodness of the creature doth formally consist in its

threefold relation to God, viz. 1. In the impresses of God as its first efficient or creator; as it is his image or the effect and demonstration of his perfections, viz. his infinite power, wisdom, and goodness. 2. In it

Chapter 322

26. Yet as it may be subordinately from man, as the principle of his

own actions, and by man as a subordinate ruler of himself or others, and to man as a subordinate end; so there is accordingly a subordinate sort of goodness, which is so denominated from these respects unto the creature,

Chapter 323

29. But seeing their goodness is formally their relation unto God, it

followeth that they are loved primarily only for his sake, and consequently God's image or glory in them is first loved; and so the true love of any creature is but a secondary sort of the love of God.

Chapter 324

38. The next under societies and multitudes are those individual

persons who are best in the three aforementioned respects, whether ourselves or others. And thus, by the objects, should our love that is rational be diversified in degree, and that be loved best that is best.

Chapter 325

39. The amiable image of God in man is (as hath oft been said): 1.

Our natural image of God, or the image of his three essential properties as such, that is, our vital, active power, our intellect, and our will. 2. Our moral image, or the image of his said properties in their perfection

Chapter 326

40. Even the sun, and moon, and frame of nature, the inanimates

and brutes, must be loved in that degree compared to man and to one another, as their goodness before described, that is, the impressions of the Divine perfections do more or less gloriously appear in them, and as they a

Chapter 327

42. Yet it followeth not that we must love him only as he appeareth in

his works, which demonstrate him as effects do their cause; for both by the said works improved by reason, and by his Word, we know that he is before his works and above them, and so distinct from them as to transcend, a

Chapter 328

44. The love of the universe, as bearing the liveliest image or impress

of its cause, is an eminent secondary love of God, and a great help to our primary or immediate love of him. Could we comprehend the glorious excellency of the universal creation, in its matter, form, parts, order, and u

Chapter 329

45. Whether the Glory of God in Heaven, which will for ever beatify

the beholders and possessors, be the Divine Essence (which is every where), or a created glory purposely there placed for the felicity of holy spirits, and what that glory is, are questions fittest for the beholders and

Chapter 330

46. But if it be no more than the universal, existent frame of nature,

containing all the creatures of God, beheld 'uno intuitu' in the nature, order, and use of all the parts, it would be an inconceivable felicity to the beholders, as being an inconceivable glorious demonstration of the De

Chapter 331

47. It is lawful and a needful duty to labour by the means of such

excellencies as we now know, which heaven is resembled to in -- 558 of 1411 -- Scripture, to imprint upon our imaginations themselves, such an image of the glory of the heavenly society, Christ, angels, saints, and the

Chapter 332

48. The Lord Jesus Christ, in his glorified, created nature, is crowned

with the highest excellency of any particular creature, that he might be the Mediator of our love to God; and in him (seen by faith) we might see the glory of the Deity. And as in heaven we shall have (spiritual, glorifi

Chapter 333

49. The exercise of our love upon God as now appearing to the

glorified, in the glorious, created nature of Christ, (beheld by us by faith) is a great part of our present exercise of divine love: and we extinguish our love to God, by beholding so little by faith our glorified Media

Chapter 334

50. We owe greater love to angels than to men, because they are

better, nearer God, and liker to him, and more demonstrate his glory; and indeed also love us better, and do more for us than we can do for one another. And the neglect of our due love and gratitude to angels, and forget

Chapter 335

51. We must love the glorified saints more than the inhabitants of

this lower world, because they are far better, and liker to God, and nearer to him, and more demonstrate his holiness and glory. And our neglect of conversing with them by faith, and of loving them above ourselves and th

Chapter 336

52. Our neglect of love to the church on earth, and to the kingdoms

and public societies of mankind, is a sinful neglect of our love to God in them, and a hindrance of our higher love to him; and the true use of such a public love would greatly further our higher love.

Chapter 337

53. If those heathens who laid down their lives for their countries

had neither done this for fame, nor merely as esteeming the temporal good of their country, above their own temporal good and lives, but for the true excellency of many above one, and for God's greater interest in them,

Chapter 338

54. Our adherence to our carnal selves first, and then to our carnal

interests, and friends, and neglecting the love of the highest excellencies in the servants of God, and not loving men according to the measure of the image of God on them, and their relation to him, is a great neglect o

Chapter 339

55. The loving of ourselves sensually, preferring our present life and

earthly pleasure before our higher spiritual felicity in heaven, and our neglecting to love holiness, and seek it for ourselves, and then to love God in ourselves, is a neglect and hindrance of the love of God.

Chapter 340

56. Man hath not lost so much of the knowledge and love of God, as

appearing in his greatness, and wisdom, and natural goodness in the frame of nature, as he is the Author of the creatures' natural goodness, as he hath of the knowledge and love of his holiness, as he is the Holy Ruler,

Chapter 341

57. The sensitive faculty and sensitive interest are still predominant

in a carnal or sensual man; and his reason is voluntarily enslaved to his sense: so that even the intellectual appetite, contrary to its primitive and sound nature, loveth chiefly the sensitive life and pleasure.

Chapter 342

59. Yet the same man who is prevalently sensual, may know that he

hath a rational, immortal soul, and that knowledge and rectitude are the felicity of his soul; and that it is the knowledge and love of, and delight in God, the highest good, that can make him perpetually happy: and ther

Chapter 343

60. The thing therefore that every carnal man would have, is an

everlasting, perfect, sensual pleasure; and he apprehendeth the state of his soul's perfection mostly as consisting in this kind of felicity: and even the knowledge and love of God, which he taketh for part of -- 561 of

Chapter 344

61. This carnal man may love God as a means to this felicity so

dreamed of; as knowing that without him it cannot be had, and tasting corporal comforts from him here: and he may love holiness as it removeth his contrary calamities, and as he thinks it is crowned with such a reward. B

Chapter 345

62. He may also love and desire Christ, as a means (conceived) to

such an end; and he may use much religious duty to that end; and he may forbear such sins as that end can spare, lest they deprive him of his hoped-for felicity. Yea, he may suffer much to prevent an endless suffering.

Chapter 346

63. As nature necessarily loveth self and self-felicity, God and the

devil do both make great use of this natural 'pondus,' or necessitating principle, for their several ends. The devil saith, thou lovest pleasure, therefore take it and make provision for it. God saith, thou lovest felici

Chapter 347

66. As a carnal man may have opinionative, ineffectual convictions,

that God and his love are his spiritual felicity (better than sensual); yea, and that God is his ultimate end above his own felicity itself: so the sanctifying of man consisteth in bringing up these convictions to be tru

Chapter 348

67. Whether this be done by first knowing God as the beginning and

end, above ourselves, and then knowing (effectually) that he is man's felicity; or whether self-love be first excited to love him as our own felicity, and next we be carried up to love him for himself as our highest end,

Chapter 349

69. And the hypocrite's ineffectual love to God and holiness is much

discovered in this, that (as he loveth dead saints and their images -- 563 of 1411 -- and holidays, because they trouble him not) so he loveth (opinionatively) and least hateth (practically) the saints in heaven, and t

Chapter 350

71. As the sun-beams do without any interception reach the eye, and

by them without interception our sight ascendeth and extendeth to the sun; so God's communicated goodness and glorious revelation extend through, and by all inferior mediums, to our understandings, and our wills: and our

Chapter 351

72. It is possible to love God, and holiness, and heaven, as a

conceited state and means of our sensual felicity, and escape of pain and misery; but to love God as the true felicity of the intellectual nature, and as our spiritual rest, and yet to love him only or chiefly for oursel

Chapter 352

73. This is much of the sense of the controversy between the

Epicureans and the sober philosophers, as is to be seen in Cicero, &c. The sober philosophers said, that virtue was to be loved for itself more than for pleasure; because if pleasure as such be better than virtue as such

Chapter 353

74. Though no man indeed love God as God, who loveth him not as

better than himself, and therefore loveth him not better, and as his -- 565 of 1411 -- absolutely ultimate end, and though no man desire holiness indeed, who desireth not to be devoted absolutely to God before and abov

Chapter 354

75. Yet it is not a sin to love God for ourselves, and our own felicity,

so be it we make him not a mere means to that felicity, as our absolutely ultimate end. For as God indeed is, 1. The Efficient of all our good. 2. The Dirigent Cause, that leadeth us to it. 3. The End in which our felici

Chapter 355

77. Our love to God is a love of friendship, and a desire of a kind of

union, communion, or adherence. But not such as is between creatures where there is some sort of equality: but as between them -- 566 of 1411 -- that are totally unequal; the one infinitely below the other, and absolut

Chapter 356

78. Therefore, though in love of friendship, a union of both parties,

and consequently a conjunct interest of both, and not one alone, do make up the ultimate end of both; yet here it should be with an utter disproportion, we being obliged to know God as infinitely better than ourselves, a

Chapter 357

79. The purest process of love, therefore, is, first thankfully to receive

the divine efficiencies, and to love God as communicative of what we and all things are, and have, and shall receive, and therein to see his perfect goodness in himself, and to love him as God for that goodness; wherein

Chapter 358

80. And though it be most true, that this act may be made the object

of another act, and, as Amesius saith, 'Omnium gentium consensu dicimus Volo velle,' so we may and must say, 'Amo amare,' I love to love God, and the very exercise of my own love is my delight, and so is my felicity in t

Chapter 359

81. There is, therefore, place for the question, 'Whether I must love

God, or myself, more or better?' (as it is resolved.) But there is no place for the question, 'Whether I must love God or myself?' Because God alloweth me not ever to separate them: (though there is a degree of just self

Chapter 360

82. Though it be essential to Divine love, and consequently to true

holiness, to love God for himself, and as better than ourselves, (or else we love him not as God, as is before said) yet this is hardly and seldom perceived in the beginning, in him that hath it: because the love of ours

Chapter 361

83. I cannot say, nor believe (though, till it be searched, the opinion

hath an enticing aspect) that the Gospel faith, which hath the promise of justification and of the Spirit, is only a believing in Christ, as the means of our felicity, by redemption and salvation, out of the principle of

Chapter 362

84. He, therefore, that out of self-love, accepteth Christ as the means

of his own felicity, doth, if he know practically what felicity is, accept him as a means to bring him to love God perfectly, as God above himself, and to be perfectly pleasing to his will.

Chapter 363

85. Yet it is apparent that almost all God's preparing grace consisteth

in exciting and improving the natural principle of self-love in man; and manifesting to him, that if he will do as one that loveth himself, he must be a Christian, and must forsake sin, and the inordinate love of his sen

Chapter 364

86. But because this is a great, though tender point, and it that I have

more generally touched in the case, 'Whether Faith in Christ, or Love to God, as our end, go first;' and because, indeed it is it for which I principally premise the rest of these Propositions, I shall presume to venture

Chapter 365

90. Therefore, I conceive, that in our first believing in Christ, even to

justification, though our reason tell us that he is more amiable than ourselves, and we are desirous so to love him for the future, and have an obscure, weak beginning of love to God as God, or as so conceived: yet, 1. T

Chapter 366

91. And therefore it is, that fear hath so great a hand in our first

change: for all that such fear doth, it doth as moved by self-love; I mean the fear of suffering and damnation: and yet experience telleth us, that conversion commonly beginneth in fear. And though where self-love and fe

Chapter 367

92. Therefore, he that hath a carnal self-love (or inordinate) inclining

him to the creature, which is stronger in him than the love of God, is graceless: because it will turn his heart and life from God. But he that hath only a necessary self-love, even a love to his own spiritual, eternal f

Chapter 368

93. If any dislike any of this decision, I only desire him to remember,

that on both hands there are apparent rocks to be avoided. First, It is a dangerous thing to say that a man is in a state of grace and -- 574 of 1411 -- salvation, who loveth not God as God, that is, better than himsel

Chapter 369

94. By this time we may see, that, as Christ is the way to the Father,

and the Saviour and recoverer of lapsed man from himself to God; so faith in Christ, as such, is a mediate and medicinal grace and work: and that faith is but the bellows of love: and that our first believing in Christ,

Chapter 370

95. As the love of ourselves doth most powerfully (though not only,)

move us to close with Christ as our Saviour, so, while hereby we are united unto him, we have a double assistance or influx from him, for the production of the purer love of God. The one is objective, in all the Divine d

Chapter 371

97. Therefore, when we are promised the Spirit, to be given to us if

we believe in Christ, and sanctification is promised us, with justification, on this condition of faith, this is part of the meaning of that promise;—that, if we truly take Christ for our Saviour, to bring us to the love

Chapter 372

98. Accordingly, this promise is so fulfilled, that in the first instant of

time we have a relative right to Christ, as our head and the sender of the Spirit, and to the Holy Spirit himself as our Sanctifier by undertaking, according to the terms of the covenant. But this doth not produce always

Chapter 373

99. For it is specially to be noted, that the doctrinal or objective

means of love, which Christ doth use, and his internal, spiritual influx do concur. And his way is not to work on us by his Spirit alone, -- 576 of 1411 -- without those objects, nor yet by the objects without the Spir

Chapter 374

100. As Christ began to win our love to God by the excitation of our

self-love, multiplying and revealing God's mercies to ourselves, so doth he much carry it on to increase the same way. For while every day addeth fresh experience of the greatness of God's love to us, by this we have a c

Chapter 375

101. Though faith itself is not wrought in us, without the Holy Ghost,

nor is it (if sincere) a common gift, yet this operation of the Spirit drawing us to Christ, by such arguments and means as are fitted to the work of believing, is different from the consequent covenant- right to Christ

Chapter 376

102. In this last sense it is that the Holy Ghost is said to dwell in

believers, and to be the new name, the pledge, the earnest, the first- fruits of life eternal, the witness of our right to Christ and life, and Christ's agent and witness in us, to maintain his cause and interest.

Chapter 377

103. Even as a man, that by sickness hath lost his appetite to meat, is

told that such a physician will cure him, if he will take a certain medicinal food that he will give him; and at first he taketh it without appetite to the food or medicine in itself, but merely for the love of health; b

Chapter 378

104. When the soul is risen to this habitual, predominant love of God

and holiness as such, for their own goodness, above its own felicity as such, (though ever in conjunction with it, and as his felicity itself;) then is the law written in the heart; and this love is the virtual fulfillin

Chapter 379

105. And I think it is this Spirit of adoption and love which is called

'The Divine nature' in us, as it inclineth us to love God and holiness for themselves, as nature is inclined to self-love, and to food, and other necessaries. Not that the specific, essential nature, that is, substance o

Chapter 380

106. By all this you see, that as the love of God hath a double self-love

in us to deal with, so it dealeth variously with each: 1. Sensual, inordinate self-love it destroyeth; both as it consisteth in the -- 578 of 1411 -- inordinate love of sensual pleasure, and in the inordinate love of s

Chapter 381

107. By this you may gather what a confirmed Christian is, even one

in whom the pure love of God as God, and all things for God, is predominant, and more potent than (not only the vicious, but also) the good, and lawful, and necessary love of himself.

Chapter 382

108. Though Christians therefore must study themselves, and keep

up a care of their own salvation, yet must they much more study God, his greatness, wisdom, and goodness, as shining in his works and Word, and in his Son, and as foreseen in the heavenly glory: and in this knowledge of

Chapter 383

109. The attainment of this would be a taste of heaven on earth: our

wills would follow the will of God, and rest therein, and abhor reluctancy: all our duty would be both quickened and sweetened with love: self-interest would be disabled from either seducing us to sin, or vexing us with

Chapter 384

110. The soul that is troubled with doubts, whether he love God as

God, or only as a means of his own felicity, in, subordination to self- love, must thus resolve his doubts.—If you truly believe that God is God, that is, the efficient, dirigent, and final cause, the just end of every r

Chapter 385

1. God had a greater benevolence to Jacob than Esau, and the

Israelites than to other nations that were perhaps not much worse. And it is not for our goodness that God decreeth to make us good, or to give us a double proportion of any of those mercies, which he giveth not as Recto

Chapter 386

2. But for complacency, which is love in the first and strictest sense,

God so loveth the wicked though elect, no farther than they are good and lovely, that is, (1.) As they have the natural goodness of rational creatures: (2.) And as they are capable of all the future service they will do

Chapter 387

CHAPTER IV

Subordinate Directions against those Grand Heart-Sins, which are directly contrary to the Life of Godliness and Christianity THE positive Directions to the Essential Duties of Godliness and Christianity, have already giv

Chapter 388

PART I

Directions against Unbelief I KNOW that most poor, troubled Christians, when, they complain of the sin of Unbelief, do mean by it, their not believing that they are sincere believers, and personally justified, and shall

Chapter 389

1. Those that think every book of Scripture doth now prove itself to

be divine 'propria luce,' by its own matter, style, and other -- 611 of 1411 -- properties, will accordingly say, that by hearing the prophets then, as well as by reading them now, this intrinsic, satisfactory evidence

Chapter 390

2. Nor do I acquiesce in their answer who say that, Those that have

the same spirit, know the style of the spirit in the prophets. For, 1. This would suppose none capable of believing them groundedly that had not the same spirit; 2. And the spirit of sanctification is not enough to our d

Chapter 391

3. It is much to be observed that God never sent any prophet to make

a law or covenant on which the salvation of the people did depend, without the attestation of unquestionable miracles. Moses wrought numerous open miracles, and such as controlled and confuted the contradicters' seeming

Chapter 392

5. It must be noted, that there were schools of prophets, or societies

of them in those times, who were educated in such a way as fitted them to the reception of prophetical inspirations, when it pleased God to give them. Not that mere education made any one a prophet, -- 612 of 1411 -- n

Chapter 393

6. Therefore a prophet among the Jews was known to be such,

usually, before these recorded prophecies of their's, which we have now in the Holy Scriptures: 1. The spirits of the prophets which are subject to the prophets, were judged of by those prophets that had indeed the Spiri

Chapter 394

7. There were some signs given by some of the prophets to confirm

their word. As Isaiah's predictions of Hezekiah's danger and remedy, and recovery, and of the going back of the shadow on Ahaz's dial ten degrees, &c.; and more such there might be, which we know not of.

Chapter 395

8. All prophecies were not of equal obligation. The first prophecies of

any prophet who brought no attestation by miracles, nor had yet -- 613 of 1411 -- spoken any prophecy that had been fulfilled, might be a merciful revelation from God, which might oblige the hearers to a reverent regar

Chapter 396

10. When the prophets reproved the known sins of the people, and

called men to such duties as the law required, no man could speed ill by obeying such a prophet, because the matter of his prophecies were found in God's own law, which must of necessity be obeyed. And this is the chief

Chapter 397

12. But the prophets themselves had another kind of obligation to

believe their own visions and inspirations, than any of their hearers had; for God's great extraordinary revelation was like the light, which immediately revealed itself, and constrained the understanding to know that it

Chapter 398

PART II

Directions against Hardness of Heart IT is necessary that some Christians be better informed what hardness of heart is, who most complain of it. The metaphor is taken from the hardness of any matter which a workman would

Chapter 399

3. They have the threatenings and curses of God in force against

them in his Word; even words so terrible, as you would think might affright them out of their sins or their wits: and they take on them to believe this Word of God; and yet they feel not.

Chapter 400

12. They have Christ as it were crucified before their eyes: they hear

of his sufferings: they may see in him what sin is, and what the love of God is: he pleadeth with them his blood and sufferings against their obstinate unkindness; and yet they feel not. -- 625 of 1411 --

Chapter 401

13. They have everlasting joy and glory offered them, and heaven so

opened to them in God's promises, that they may see it as in a glass. They take on them to believe, how much the blessed spirits there abhor such wickedness as theirs; and yet they feel not.

Chapter 402

14. They have the torments of hell opened to them in the Word of

God: they read what impenitent souls must suffer to all eternity: they hear some in despair in this life, roaring in the misery of their souls: they hear the joyful thanksgivings of believers, that Christ delivereth them

Chapter 403

15. All the promises of salvation in the Gospel, do put in an exception

against these men, "unless they be converted:" they are made to the penitent, and not to the impenitent. There is justification and life; but not for them. "There is no condemnation to them that are in Christ Jesus, that

Chapter 404

16. They still carry about with them the doleful evidences of all this

misery. One would think the ambitious, and covetous, and voluptuous might see these death-marks on themselves; and the ungodly might feel that God hath not their hearts: especially they that hate the godly, and shew thei

Chapter 405

PART III

Directions against Hypocrisy HYPOCRISY is the acting the part of a religious person, as upon a stage, by one that is not religious indeed. A seeming in religion to be what you are not, or to do what you do not. Or a diss

Chapter 406

1. Mark the very principles and former judgment of your consciences;

and if they are changed, know what changed them. 2. Hearken to all the secret counsel and reproofs of conscience, especially when it speaketh oft and terribly; turn it not off without a hearing: yea, know the reason of i

Chapter 407

6. Yet see that it be well informed, and see its commission, for it is

not above God; nor is it masterless or lawless. 7. Converse not with it only in a crowd, but in secret. 8. Keep it awake; and keep it among awakening means and company: it will much sooner fall asleep in an ale-house, or

Chapter 408

PART IV

Directions against inordinate Man-pleasing: or that overvaluing the Favour and Censure of Man, which is the fruit of Pride, and a great cause of Hypocrisy. Or, Directions against Idolizing Man. As in other cases so in th

Chapter 409

1. Our parents, rulers, and superiors must be honoured, obeyed, and

pleased in all things which they require of us, in the several places of authority which God hath given them over us: and this must be not merely as to man, but as to the officers of God, for whom, and from whom, (and no

Chapter 410

2. We must in charity, and condescension, and meekness of

behaviour, seek to please all men in order to their salvation. We must -- 657 of 1411 -- so thirst for the conversion of sinners, that we must become all things (lawful) to all men, that we may win them. We must not st

Chapter 411

3. As our neighbour is commanded to love us as himself, we are

bound by all lawful means to render ourselves amiable to him, that we may help and facilitate this his love, as it is more necessary to him than to us: for to help him in obeying so great a command must needs be a great

Chapter 412

4. We must not be self-conceited, and prefer a weak, unfurnished

judgment of our own, before the greater wisdom of another; but in honour must prefer each other: and the ignorant must honour the knowledge and parts of others that excel them, and not be stiff in their own opinion, nor

Chapter 413

5. Especially we must reverence the judgment of our able, faithful

teachers, and not by pride set up our weaker judgment against them, and resist the truth which they deliver to us from God. Neither must we set light by the censures or admonitions of the lawful pastors of the church: wh

Chapter 414

6. If sober, godly persons, that are well acquainted with us, do

strongly suspect us to be faulty where we discern it not ourselves, it should make us the more suspicious and fearful: and if judicious persons fear you to be hypocrites, and no sound Christians, by observing your temper

Chapter 415

7. A good name among men, which is the reputation of our integrity,

is not to be neglected as a thing of naught; for it is a mercy from God for which we must be thankful, and it is a useful means to our -- 659 of 1411 -- successful serving and honouring God. And the more eminent we are

Chapter 416

8. The censures of the most petulent, and the scorns of enemies, are

not to be made light of, as they are their sins, which we must lament; nor as they may provoke us to a more diligent search, and careful watchfulness over our ways. Thus far man's judgment is regardable. But 1. We must k

Chapter 417

2. We must consider how far the enmity that is in lapsed man to

holiness, and the ignorance, prejudice, and passion of the ungodly, will carry them to despise, and scorn, and slander all such as seriously and zealously serve God, and cross them in their carnal interest. And therefore

Chapter 418

3. Considering what remnants of pride and self-conceitedness

remain in many that have true grace, and how many hypocrites are in the church, whose religion consisteth in opinions and their several modes of worship; we must expect to be reproached and abused by such, as in opinions

Chapter 419

4. No men must be pleased by sin, nor their favour preferred before

the pleasing of God. Man's favour as against God, is to be despised, and their displeasure made light of. If doing our duty will displease them, let them be displeased; we can but pity them.

Chapter 420

5. We must place none of our happiness in the favour or approbation

of men, but account it as to ourselves to be a matter of no great moment; neither worth any great care or endeavour to obtain it, or grief for losing it. We must not only contemn it as compared to the approbation and fav

Chapter 421

6. One truth of God, and the smallest duty, must be preferred before

the pleasing and favour of all the men in the world. Though yet as a means to the promoting of a greater truth or duty, the favour and pleasing of men must be preferred before the uttering of a lesser truth, or doing a l

Chapter 422

7. Our hearts are so selfish and deceitful, naturally, that when we are

very solicitous about our reputation, we must carefully watch them lest self be intended, while God is pretended. And we must take special care, that we be sure it be the honour of God, and religion, and the good of soul

Chapter 423

8. Man's nature is so prone to go too far in valuing our esteem with

men, that we should more fear lest we err on that hand, than on the other, in undervaluing it. And it is far safer to do too little than too much, in the vindicating of our own reputation, whether by the magistrate's jus

Chapter 424

10. If ministers, or councils called General, do err and contradict the

Word of God, we must do our best to discern it; and discerning it, must desert their error rather than the truth of God. As Calvin, and after him Paræus on 1 Cor. 4:3, say, 'We must give an account of our doctrine to all

Chapter 425

11. God must be enough for a gracious soul, and we must know that

"in his favour is life," and his "loving kindness is better than life itself:" and this must be our care and labour, that "whether living or dying we may be accepted of him:" and if we have his approbation it must satisf

Chapter 426

12. The prophecy of our Saviour must be still believed, that the

"world will hate us;" and his example must be still before our eyes, who submitted to be spit upon, and scorned and buffetted, and slandered as a traitor or usurper of the crown, and "made himself of no reputation," and

Chapter 427

13. It is not only the approbation of the ignorant and ungodly that we

must thus set light by; but even of the most learned and godly themselves, so as to bear their censures as an easy burden, when God is pleased this way to try us; and to be satisfied in God alone, and the expectation of

Chapter 428

2. God only is our supreme Judge, and our governors as officers

limited by him: but for others, if they will be usurpers, and set themselves in the throne of God, and there let fly their censures upon things and persons which concern them not, why should we seem much concerned in it?

Chapter 429

3. It is God only that passeth the final sentence, from whom there is

no appeal to any other. But from human judgment there lieth an appeal to God. Their judgment must be judged of by him: things shall not stand as now men censure them. Many a bad cause is now judged good, through the mult

Chapter 430

4. It is God only that hath power to execute his sentence, to our

happiness or misery: "there is one lawgiver that is able to save and to destroy." If he say to us, "Come ye blessed," we shall be happy, though devils and men should curse us: for those that he blesseth shall be blessed.

Chapter 431

1. Remember what a multitude you have to please; and when you

have pleased some, how many more will be still unpleased, and how many displeased, when you have done your best. Alas! we are insufficient at once to observe all those that observe us, and would be pleased by us. You are

Chapter 432

2. Remember that all men are so selfish, that their expectations will

be higher than you are able to satisfy. They will not consider your hindrances, or avocations, or what you do for others, but most of them look to have as much to themselves, as if you had nobody else to mind but them. M

Chapter 433

1. If you seek first to please God and are satisfied therein, you have

but one to please instead of multitudes.' And a multitude of masters are hardlier pleased than one. 2. And it is one that putteth you upon nothing that is unreasonable, for quantity or quality. 3. And one that is perfect

Chapter 434

4. It will make your lives not only to be divine, but this divine life to

be sweet and easy, while you set light by human censures which would create you prejudice and difficulties! When others glory in wit, and wealth, and strength, you would glory in this, that you know the Lord.

Chapter 435

6. The sum of all graces is contained in this sincere desire to please

thy God, and contentedness in this so far as thou findest it attained. Here are faith, and humility, and love, and holy desire, and trust, and the fear of God concentered. You "sanctify the Lord of hosts himself, and mak

Chapter 436

7. If human approbation be good for you and worth your having, this

is the best way to it, for God hath the disposal of it. "If a man's ways please the Lord, he maketh even his enemies to be at peace with him." Appeasing their wrath, or restraining them from intended evil, or doing us go

Chapter 437

PART V

Directions against Pride, and for Humility PRIDE, being reputed the great sin of the devil by which he fell, is, in the name and general notion of it, infamous and odious with almost all; but the nature of it is so much

Chapter 438

I. Pride, is an inordinate self-exalting; or a lifting up of ourselves

above the state or degree appointed us. It is called 'ὑπερηφανία,' because it is an appearing to ourselves, and a desire to appear to others above what we are, or above others of our quality. It is a branch of Selfishnes

Chapter 439

II. Pride, lying in the heart, is often misjudged of by others, that see

but the outward appearances, and some times by the person himself, that understandeth not the nature of it. The inward appearances that are mistaken for pride, and are not, are such as these: 1. When a man -- 689 of 141

Chapter 440

2. When a sinner is convinced of the necessity of holiness in a time

and place where it is rare; and infidelity, or profaneness and ungodliness is the common road, the necessary singularity of such a one in giving up himself to the will of God, is commonly charged on him as his pride: as

Chapter 441

3. He that will not forsake his God and betray the truth, and wound

his conscience by wilful sin; but will do as Daniel and the three confessors did, and answer as they answered, will be accounted proud. But it is no pride to prefer God before men, and to fear damnation more than impriso

Chapter 442

4. When those that are faithful to the honour of Christ's sovereignty,

dare not approve of papal usurpations, against his laws, and over his church, and the consciences of his subjects, they shall, by the popish usurpers, be called proud, and despisers of government: as if an -- 692 of 141

Chapter 443

5. When a man that hath the sense of the matters of God and men's

salvation upon his heart, is zealous and diligent to teach them to others, and, if he be a minister, be fervent and laborious in his ministry, he is called proud, as one that must needs have all men of his mind: though c

Chapter 444

6. If a man understand the truth in any point of divinity better than

most others, and hold any truth which is there in credit, or commonly received, he shall be accounted proud, for presuming to be so singular, and seeming wiser than those, that think they are wiser than he. But humility

Chapter 445

7. If a man that understandeth any thing contrary to the judgment of

another, cannot forsake it, and think or say as another would have him, especially if you contradiet him in disputation, he will take it to be your pride, and overvaluing your own understanding, and being too tenacious o

Chapter 446

8. Some humble men are naturally of a warm and earnest manner of

discourse; and their natural heat and eagerness of speech are frequently misjudged to come from pride, till fuller acquaintance with their humble lives do rectify the mistake. It is written of Bishop Hooper the martyr, t

Chapter 447

11. That plain dealing in reproof which God commandeth, especially

to his ministers, towards high and low, great and small, and which the prophets and servants of God have used, will be misjudged as arrogancy and pride. As if it were pride to be true to God, and to pity souls, and seek

Chapter 448

12. Self-idolizing Papists accuse their inferiors for pride, if they do

but modestly exercise a judgment of discretion, about the matters that their salvation is concerned in, and do not implicitly believe as they believe, and forbear to prove or try their, sayings, and swallow not all witho

Chapter 449

13. If a zealous, humble preacher of the Gospel, that preacheth not

himself but Christ, be highly esteemed and honoured for his works' sake, and crowded after, and greatly followed by those that are edified by him, it is ordinary for the envious, and the enemies of godliness, to say that

Chapter 450

14. If a humble Christian have, after much temptation and a holy life,

attained to well-grounded persuasions of his salvation, and be thankful to God for sanctifying him, and numbering him with his little flock, when the world lieth in wickedness, he will be taken for proud by ungodly men,

Chapter 451

15. If a man that is falsely accused or slandered, shall modestly deny

the charge, and use that lawful means which he oweth to his own vindication, he will be accused of pride because he contradicteth proud accusers, and consenteth not to belie himself; yea, though the dishonour of religion

Chapter 452

17. Some are of a more rustic or careless disposition, unfit for

compliment; and some are taken up with serious studies and employments, so contrary to compliment, that they have neither time nor mind for the observance of the humours of complimental -- 696 of 1411 -- persons; who,

Chapter 453

19. Some are naturally unapt to be familiar till they have much,

acquaintance, and are so far from impudent, that they are not bold enough to speak much to strangers, and take acquaintance with them; no, though it be with their inferiors; and therefore are ordinarily misjudged to be p

Chapter 454

III. There are also many Counterfeits of Humility, by which the

proud are taken to be humble. As, 1. An accusing of themselves, and bewailing their vileness, through mere terror of conscience, as Judas, or the constraint of affliction, as Pharaoh, or of the face of death. 2. A custom

Chapter 455

1. At the present it is the heart of the old man, and the root and life of

all corruption, and of dreadful signification, if it be predominant. If any man's "heart be lifted up, the Lord will have no pleasure in him, or it is not upright in him." I had rather have my soul in the case of an obsc

Chapter 456

2. There is scarce a sin to be thought on that is not a spawn in the

bowels of pride. To instance in some few (besides all that are expressed in the signs), (1.) It maketh men hypocrites, and seem what they are not, for the praise of men. (2.) It makes men liars. Most of the lies that are

Chapter 457

3. As to the misery which they bring on themselves and others, (1.)

The greatest is, that they forsake God, and are in danger to be forsaken by him: for God abhorreth the proud, and beholdeth them as afar off. So far as you are proud you are hated by him, and have no acceptance or commun

Chapter 458

4. Pride is a deep-rooted and a self-preserving sin: and therefore

harder to be killed and rooted up than other sins. It hindereth the discovery of itself. It driveth away the light. It hateth reproof. It will not give the sinner leave to see his pride, when it is reproved; nor to confe

Chapter 459

6. Pride hindereth every means and duty, from doing you good, and

ofttimes corrupteth them, and turneth them into sin. Sometimes it keepeth men from the duty, and sometimes it keepeth them from the benefit of the duty. It makes men think that they are so whole and well, as to have litt

Chapter 460

2. Is it greatness, and dominion, or human applause, or honour that

you are proud of? Remember, that this also is in itself a dream, that maketh thee really neither better nor safer than other men. Thou standest upon higher ground, where thou hast more than others of the storms and dange

Chapter 461

3. Is it youthful strength that you are proud of? How little can it do

for thee, of that which thou most needest! And how soon will it be turned to weakness! How many are cut off "in youth, and their life is among the unclean," as Elihu speaks, Job 36:14. "Their bones are full of the sins o

Chapter 462

4. Is it beauty that you are proud of? I have told you what sickness

and death will do to that before. "When God rebuketh man for sin, he makes his beauty to consume as a moth: surely every man is vanity." And if your beauty would continue, how little good will it do you? and who but fool

Chapter 463

5. If it be fine clothes and gaudy ornaments that you are proud of, it

is a sin so foolish, and worse than childish, that I shall give it no other confutation, than to tell you, that it contradicteth itself, by making the person a scorn and laughing-stock to others, when their design was to

Chapter 464

6. Is it your birth, and progenitors, and great friends that you are

proud of Personal merits are incomparably more excellent than this relation to the most meritorious parents; much more than a relation to their empty titles. Cain was the son of Adam the father of mankind, and Ham of Noa

Chapter 465

7. Is it your learning, or wisdom, or ability for speech or action, that

you are proud of? Remember that the devils, and many that are now in hell, have far exceeded you in these; and that the wiser you are indeed, the humbler you will be; and by pride you confute your ostentation of your wis

Chapter 466

8. Is it success in wars, or great undertakings, that you are proud of?

But by whose strength did you perform it? And how unhappy a success is that which hindereth your success in the work of your salvation? and how many have been brought down again to shame, that have been lifted up in prid

Chapter 467

9. Is it the applause of men that proclaim your excellency that you

are proud of? Alas, how poor a portion is the breath of man! and how mutable are your applauders! that perhaps the next day will turn their tunes, and as much reproach you. Will you be proud of praise, when it is the dev

Chapter 468

10. Is it your grace and goodness, or eminency in religion, that you

are proud of? This is most absurd; when predominant pride is a certain sign that you have no saving grace at all; and so are proud of what you have not: and if you have it, so far as you are proud of it you abuse it, con

Chapter 469

PART VI

Directions against Covetousness, or Love of Riches, and against worldly Cares. I SHALL say but little on this subject now, because I have written a Treatise of it already, called "The Crucifying of the World by the Cross

Chapter 470

1. What love of riches is lawful: 2. What it is that is unlawful; and in

what this sin of Covetousness or worldliness doth consist: 3. Wherein the malignity or greatness of it lieth: 4. The signs of it: 5. What -- 763 of 1411 -- counterfeits of the contrary virtue do hide this sin from the

Chapter 471

I. All love of the creature, the world, or riches, is not sin: For, 1. The

works of God are all good, as such; and all goodness is amiable. As they are related to God, and his power, and wisdom, and goodness are imprinted on them, so we must love them, even for his sake. 2. All the impressions

Chapter 472

II. But worldliness, or sinful love of riches, is, 1. When riches are

loved and desired, and sought more for the flesh than for God or our salvation; even as the matter or means of our worldly prosperity, that the flesh may want nothing to please it, and satisfy its desires. Or that pride

Chapter 473

III. The malignity or greatness of this sin consisteth in these points,

(especially when it is predominant.) 1. The love of the world, or of riches, is a sin of deliberation, and not of mere temerity or sudden passion: worldlings contrive the attaining of their ends. 2. It is a sin of intere

Chapter 474

7. It is a perverting the very drift of a man's life, as employed in

seeking a wrong end, and not only of some one faculty or act: it is an habitual sin of the state and course of mind and life, and not only a -- 766 of 1411 -- particular actual sin. 8. It is a perverting of God's creat

Chapter 475

IV. The Signs of covetousness are these: 1. Not preferring God and

our everlasting happiness before the prosperity and pleasure of the flesh; but valuing and loving fleshly prosperity above its worth. 2. Esteeming and loving the creatures of God as provision for the flesh, and not to fu

Chapter 476

V. The Counterfeits of liberality or freedom from covetousness,

which deceive the worldling are such as these. 1. He thinks he is not covetous because he hath a necessity of doing what he doth for more. Either he is in debt or he is poor, and scarcely hath whereon to live; and the po

Chapter 477

2. Another thinks he is not a worldling, because if he could but have

necessaries, even food, and raiment, and conveniences for himself and family, he would be content; and it is not riches or great matters that he desireth. But if your hearts are more set upon the getting of these necessa

Chapter 478

3. Another thinks he is not covetous, because he coveteth not any

thing that is his neighbour's: he thinks that covetousness is only a desiring that which is not our own. But if you love the world and worldly plenty inordinately, and covet more, you are covetous worldlings, though you

Chapter 479

4. Another thinks he is no worldling, because he useth no unlawful

means, but the labour of his calling to grow rich. The same answer serves to this. The love of wealth for the satisfying of the flesh is unlawful, whatever the means be. And is it not also an unlawful means of getting, t

Chapter 480

5. Another thinks he is no worldling, because he is contented with

what he hath, and coveteth no more. When that which he hath is a full provision for his fleshly desires. But if you over-love the world, and delight more in it than God, you are worldlings though you desire no more. He i

Chapter 481

6. Another thinks he is no worldling, because he gives God thanks for

what he hath, and asked it of God in prayer. But if thou be a lover of the world, and make provision for the desires of the flesh, it is but an aggravation of thy sin, to desire God to be a servant to thy fleshly lusts,

Chapter 482

7. Another thinks he is no worldling, because he hath some thoughts

of heaven, and is loath to be damned when he can keep the world no longer, and prayeth often, and perhaps fasteth with the Pharisee twice a week, and giveth alms often, and payeth tithes, and wrongeth -- 771 of 1411 --

Chapter 483

8. Another thinks that he is not covetous, because it is but for his

children that he provideth: and "he that provideth videth not for his own, is worse than an infidel." But the text speaketh only of providing necessaries for our families and kindred, rather than cast them on the church

Chapter 484

9. Another thinks he is no worldling, because he can speak as hardly

of covetous men as any other. But many a one revileth others as covetous that is covetous himself: yea, covetous men are most apt to accuse others of covetousness, and of selling too dear, and buying too cheap, and givin

Chapter 485

10. Another thinks he is not covetous, because he purposeth to leave

much to charitable uses when he is dead. I confess that much is well: I would more would do so. But the flesh itself can spare it, when it seeth that it must lie down in the grave. If they could carry their riches with t

Chapter 486

VI. Yet many are falsely accused of covetousness upon such grounds

as these. 1. Because they possess much and are rich: for the poor take the rich for worldlings. But God giveth not to all alike: he putteth ten talents into the hands of one servant, and but one into another's: and to wh

Chapter 487

2. Others are accused as covetous, because they satisfy not the

covetous desires of those they deal with, or that expect much from them, and because they give not where it is not their duty, but their sin to give. Thus the buyer saith, the seller is covetous: and the seller saith, th

Chapter 488

3. Others are judged covetous, because they give not that which they

have not to give. Those that know not another's estate, will pass conjectures at it: and if their handsome apparel or deportment, or the common fame, do make men think them richer than they are, then they are accounted c

Chapter 489

4. Others are thought covetous, because they are laborious in their

callings, and thrifty, and saving, not willing that any thing be lost. But all this is their duty: if they were lords or princes, idleness and wastefulness would be their sin. God would have all men labour in their sever

Chapter 490

6. Others are thought covetous, because they lawfully and peaceably

seek their right, and let not the unjust and covetous wrong them at their pleasure. It is sure, we must let go our right, whenever the recovering of it will do more hurt to others than it will do us god. But yet the laws

Chapter 491

PART VII

Directions against the Master Sin: Sensuality, Fleshpleasing, or Voluptuousness I SHALL be the shorter on this also, because I have spoken so much already in my "Treatise of Self-denial." Before we come to more particula

Chapter 492

I. Because you may find in if writings between the Protestants and

Papists, that it is become a controversy, whether by 'flesh,' in Scripture, (where this sin is mentioned) he meant the body itself, or the soul so far as it is unregenerate, I shall briefly first resolve this question. W

Chapter 493

5. Flesh and spirit are oft opposed: "They that are of the flesh, mind

the things of the flesh, &c.:" that is, they, in whom the sensitive interest and appetite are predominant: for it is called the body here, as well as the flesh, verses 10, 11. 13. The mind is here included; but it is as

Chapter 494

3. To overvalue the pleasing of the flesh is a sin: and to prefer it

before the pleasing of God, and the holy preparations for heaven, is the state of carnality and ungodliness, and the common cause of the damnation of souls. The delight of the flesh or senses is a natural good; and the n

Chapter 495

9. If any pleasing of the flesh can be imagined to have no tendency

directly or indirectly to any moral good or evil, it is not the object of a moral choosing or refusing; but like the winking of the eye, which falls not under deliberation, it is not within the compass of morality.

Chapter 496

10. Every pleasing of the flesh, which is capable of being referred to a

higher end, and is not so referred and used, is a sin. And there is scarce any thing, which is eligible, which a vacant, waking man should deliberate on, but should be referred to a higher end; even to the glory of God,

Chapter 497

12. The intending of God's glory or our spiritual good, cannot be

distinctly and sensibly re-acted in every particular pleasure we take, or bit we eat, or thing we use; but a sincere, habitual intention well laid at first in the heart, will serve to the right use of many particular mea

Chapter 498

13. The body must be kept in that condition (as far as we can) that is

fittest for the service of the soul: as you keep your horse, neither so -- 799 of 1411 -- pampered as to be unruly, nor yet so low as to disable him for travel: but all that health and strength which makes it not unrul

Chapter 499

14. Sometimes the present time must be most regarded herein, and

sometimes the future. For when some great sin, or judgment, or other reason calls us to a fast, when it becomes needful to the ends of that present day, we must do it, though the body were so weak that it would be some w

Chapter 500

15. Many things do remotely fit us for our main end, which, nearly

and directly, seem to have no tendency to it. As those that are only to furnish us with natural strength, and vigour, and alacrity, or to prevent impediments. As a traveller's hood and cloak, and other carriage seem rath

Chapter 501

16. Ordinarily it is safest to be more fearful of excess of fleshly

pleasure, than of defect. For ordinarily we are all very prone to an excess, and also the excess is usually more dangerous. When excess is the damnation of all, or most that ever perish, and defect is but the trouble and

Chapter 502

17. Yet excessive scrupulousness may be a greater sin, and a greater

hindrance in the work of God, than some small excesses of fleshpleasing, which are committed through ignorance or inadvertency. When an honest heart which preferreth God before the flesh, and is willing to please him tho

Chapter 503

III. I am next to shew you the evil or malignity of predominant

fleshpleasing: for if the greatness of the sin were known, it would contribute much to the cure. And, 1. Understand that it is the sin of sins; the end of all sin, and therefore the very sum and life of all. All the evil

Chapter 504

2. Fleshpleasing is the grand idolatry of the world: and the flesh the

greatest idol that ever was set up against God. Therefore Paul saith of sensual worldlings, that "their belly is their god," and thence it is that they "mind earthly things," and "glory in their shame, and are enemies to

Chapter 505

3. The flesh is not only the common idol, but the most devouring idol

in all the world. It hath not, as subservient, flattered idols have, only a knee and compliment, or now and then a sacrifice or ceremony; but it hath the heart, the tongue, the body to serve it; the whole estate, the ser

Chapter 506

4. How base an idol is the flesh! If all the decision used by Elijah and

the prophets against the heathenish idolatry, be due, is not as much due against the idolatry of all the sensual? Is it so great a madness to serve an idol of silver, or gold, or stone, or wood? What better is it to serv

Chapter 507

5. And here next consider how impious and horrid an abasement it is

of the eternal God; to prefer so vile a thing before him? And whether every ungodly, sensual man, be not a constant, practical blasphemer? What dost thou but say continually by thy practice, 'This dunghill, nasty flesh,

Chapter 508

6. Think also what a contempt of heaven it is, to prefer the pleasing

of the flesh before it. There are but two ends which all men aim at; the pleasing of the flesh on earth, or the enjoying of God in heaven; (unless any be deluded to think that he shall have a sensual life -- 806 of 1411

Chapter 509

7. Remember that fleshpleasing is a great contempt and treachery

against the soul. It is a great contempt of an immortal soul, to prefer its corruptible flesh before it, and to make its servant to become its master, and to ride on horseback, while it goes, as it were, on foot. Is the

Chapter 510

8. Remember what a beastly life it is to be a sensualist. It is an

unmanning of yourselves. Sensual pleasures are brutish pleasures; beasts have them as well as men. We have the higher faculty of reason, to subdue and rule the beastly part. And reason is the man; and hath a higher kind

Chapter 511

9. Think what an inconsiderable, pitiful felicity, it is that fleshly

persons choose: how small and short, as well as sordid. O how quickly will the game be ended! and the delights of boiling lust be gone! How quickly will the drink be past their throats, and their delicate dishes be turne

Chapter 512

10. Lastly, consider that there is scarcely a sin in the world more

inexcusable than this. The fleshpleaser seeth the end of all his sensual delights, in the faces of the sick, and in the corpses that are daily carried to the earth, and in the graves, and bones, and dust of those that so

Chapter 513

IV. Object. I. 'What hurt is it to God, or any one else, that I please my

flesh? I will not believe that a thing so harmless will displease him.' Answ. Merely as it is pleasure, it hath no hurt in it: but as it is inordinate or immoderate pleasure; or as it is overloved, and preferred before G

Chapter 514

V. The Signs of a fleshpleaser or sensualist are these; (which may be

gathered from what is said already.) 1. When a man in desire to please his appetite, referreth it not (actually or habitually) to a higher end, viz. the fitting himself to the service of God; but sticketh only in the del

Chapter 515

VI. Many fleshpleasers flatter themselves with better titles, being

deceived by such means as these. 1. Because they are against the doctrine of Libertinism, and hold as strict opinions as any. But fleshpleasing may stand with the doctrine of mortification, and the strictest opinions, as

Chapter 516

2. Because they live not in any gross, disgraced vice. They go not to

stage-plays, or unseasonably to alehouses or taverns; they are not drunken, nor gamesters, nor spend their hours in unnecessary recreations or pastimes; they are no fornicators, nor wallow in wealth. But the flesh may be

Chapter 517

3. Some think they are no sensual fleshpleasers, because they live in

constant misery, in poverty and want, labouring hard for their daily bread; and therefore they hope that they are the Lazaruses that have their sufferings here. But is not all this against thy will? Wouldst thou not fare

Chapter 518

4. Others think that they are no fleshpleasers, because their wealth,

and places, and degrees of honour allow them to live high in diet and delights. It is like the rich man, who was "clothed with purple and fine linen, and fared sumptuously every day," did live upon his own, and as he tho

Chapter 519

5. And some deceive themselves by interposing sometimes a formal

fast, as the fleshly Pharisee, that "fasted twice a week," and then they think that they are no sensualists. I speak not of the Popish fasting with fish and delicates, (this is not so much as a shew of mortification.) Bu

Chapter 520

VII. Yet many are wrongfully taken by others (if not by themselves)

to be sensual, by such mistakes as these. 1. Because they live not as meanly and scantily as the poor, who want things necessary or helpful to their duty. But by that rule I must not be well, because other men are sick;

Chapter 521

1. Watch your appetites as to meat and dri nk, both quantity and

quality. Gluttony is a common, unobserved sin: the flesh no way enslaves men more than by the appetite: as we see in drunkards and gluttons, that can no more forbear than one that thirsteth in a burning fever.

Chapter 522

13. Take heed of a delight in any recreations which are excessive,

needless, devouring time, discomposing the mind, emticing to further sin, hindering any duty, especially our delight in God. They are miserable souls that can delight themselves in no more safe or profitable things, than

Chapter 523

1. How contrary a veluptuous life is to the blessed example of our

Lord, and of his servant Paul and all the apostles? Paul tamed his body and brought it into subjection, lest, having preached to others, himself should be a cast-away. And all that are Christ's have craeified the flesh,

Chapter 524

7. Lastly, if exceedingly unfitteth men for death: for then flesh must

be cast into the dust, and all its pleasure be at an end. O deleful day to those that had their good things here, and their portion in this life! When all is gone that ever they valued and sought; and all the true felici

Chapter 525

CHAPTER V

Further Subordinate Directions, for the next great Duties of Religion; necessary to the right performance of the former. Directions for Redeeming or well improving Time TIME being man's opportunity for all those works fo

Chapter 526

CHAPTER VI

Directions for the Government of the Thoughts I HAVE shewed you, in my "Treatise of Walking with God," how much man's thoughts are regarded by God, and should be regarded by himself; and what agents and instruments they

Chapter 527

1. All thoughts against the being, or attributes, or relations, or

honour, or works of God: atheistical and blasphemous, idolatrous and unbelieving thoughts: all thoughts that tend to disobedience or opposition to the will or Word of God: and all that savour of unthankfulness, or want o

Chapter 528

1. Every Christian must use so much contemplation, as is necessary

to the loving of God above all, and to the worshipping of him in spirit and in truth, and to a heavenly mind and conversation, and to a due preparation for death and judgment, and to the referring all his common works to

Chapter 529

2. The calling of a minister of the Gospel, is so perfectly mixed of

contemplation and action, (though action denominate it, as being the end and chief,) yet he must be excellent in both. If they be not excellent in contemplation, they will not be meet to stand so much nearer to God than

Chapter 530

3. The work of a magistrate, a lawyer, a physician, and such like, is

principally in doing good in their several callings, which must not be neglected for contemplation. Yet so, that all these, and all others, must allow God's service and holy thoughts, their due place in the beginning, an

Chapter 531

4. Some persons in the same calling, whose callings are not so urgent

on them, by any necessities of themselves or others, and who may have more vacant time, must gladly take it for the good of their souls, in the use of contemplation and other holy duties. And others that are under greate

Chapter 532

5. Public necessities or service, may with some be so great as to

dispense with all secret duty, both of prayer and contemplation, (except short, mental ejaculations,) for some days together. So in wars it oft falls out that necessity forbiddeth all set, or solemn, holy service for man

Chapter 533

6. Servants, who are not masters of their time, must be faithful in

employing it to their master's service, and take none for holy duty from that part, which they should work in; but rather from their rest so far as they are able; intermixing meditations with their labours when they can:

Chapter 534

7. The Lord's day, (excepting works of necessity) and such other

vacancies as hinder not other work, (as when they travel on the way, or work, or wake in the night, &c.) are every man's own time, which -- 928 of 1411 -- he is not to alienate to another's service, but to reserve and

Chapter 535

8. Some persons cannot bear much contemplation, especially

melancholy and weak-headed people. And such must serve God so much the more in other duties which they are able for; and must not tire out and distract themselves, with striving to do that which they are not able to unde

Chapter 536

10. A mere sinful backwardness is not to be indulged. A diseased

disability (such as comes from melancholy, weak-headedness, or decay of memory) must be endured, and not too much accused; when Christ excused worse in his disciples, saying, "The spirit is willing, but the flesh is weak

Chapter 537

11. The most desirable life, to those that have their choice, is that

which joineth together contemplation and action; so as there shall be convenient leisure for the most high and serious contemplation, and this improved to fit us for the most great and profitable action. And such is the

Chapter 538

12. Servants, and poor men, and diseased men, and others, that are

called off from much contemplation, and employed in a life of obedient action, yea, or suffering, by the providence of God, and not by their own sinful choice, must understand, that their labour and patience is the way o

Chapter 539

1. They are commonly exceeding fearful, causelessly or beyond what

there is cause for: every thing which they hear or see is ready to increase their fears, especially if fear was the first cause, as ordinarily it is. 2. Their fantasy most erreth in aggravating their sin, or dangers, or

Chapter 540

23. They usually grow hence to a disability to any private prayer or

meditation: their thoughts are presently cast all into a confusion, when they should pray or meditate: they scatter abroad a hundred ways; and they cannot keep them upon any thing: for this is the very point of their dis

Chapter 541

24. Hence they grow to a great averseness to all holy duty: fear and

despair make them go to prayer, hearing, reading, as a bear to the stake: and then they think they are haters of God and godliness, imputing the effects of their disease to their souls; when yet at the same time, those o

Chapter 542

2. That the mercy of God hath provided for all mankind so sufficient

a Saviour, that no sinner shall perish for want of a sufficient satisfaction made for his sins by Christ, nor is it made the condition of any man's salvation or pardon, that he satisfy for his own sins.

Chapter 543

3. That Christ hath in his Gospel Covenant (which is an act of

oblivion) made over himself with pardon and salvation, to all that will penitently and believingly accept the offer. And that none perish that hear the Gospel, but the final, obstinate refusers of Christ and life.

Chapter 544

4. That he that so far believeth the truth of the Gospel, as to consent

to the covenant of grace, even that God the Father be his Lord and reconciled Father, and Christ his Saviour, and the Holy Ghost his Sanctifier, hath true, saving faith, and right to the blessing of the covenant.

Chapter 545

5. That the day of grace is so far commensurate or equal to our

lifetime, that whosoever truly repenteth and consenteth to the covenant of grace, before his death, is certainly pardoned, and in a -- 940 of 1411 -- state of life: and that it is every man's duty so to do, that pardon

Chapter 546

12. That the same thing which is a great duty to others, may be no

duty to one, who by bodily distemper (as fevers, phrenzies, melancholy,) is unable to perform it. Direct. II. 'Take heed of worldly cares, and sorrows, and discontents. Set not so much by earthly things, as to enable the

Chapter 547

2. It is a most doleful employment to be all day at work in satan's

chains! To sit studying God and the holy Scriptures, while you are in the power of the devil, and have hearts that are at enmity to the holiness of that God and that Scripture which you are studying. It is a most prepost

Chapter 548

3. Till you are renewed you study in the dark, and without that

internal sight and sense, by which the life, and spirit, and kernel of all that you study, must be known. All that the Scripture saith of the darkness of a state of sin, and of the illumination of the Spirit, and of the

Chapter 549

4. You are like to have but ill-success in your studies, when the devil

is your master, who hateth both you, and the holy things which you are studying. He will blind you, and pervert you, and possess your minds with false conceits, and put diverting, sensual thoughts into you, and will keep

Chapter 550

5. You will want the true end of all right studies; and set up wrong

ends: and therefore whatever be the matter of your studies, you are -- 955 of 1411 -- still out of your way, and know nothing rightly, because you know it not as a means to the true end. (But of this anon.) Direct. II.

Chapter 551

CHAPTER VII

Directions for the Government of the Passions THE Passions are to be considered, 1. As in themselves, and the sin of them as respecting God and ourselves only: and so I am to speak of them here. 2. As they are a wrong to

Chapter 552

7. And when they tend to evil effects, as to unseemly speeches or

actions, or to wrong another. Passions are holy when they are devoted to God, and exercised upon him or for him. They are good when, 1. They have right objects; 2. And are guided by reason; 3. And are obedient to the wel

Chapter 553

1. You are his own by creation: and did he give you love to lay out on

others, and deny it to himself? 2. He daily and hourly maintaineth you; he giveth you every breath, and bit, and mercy that you live upon, and will you love the creature will his part of your love? 3. How dearly hath he

Chapter 554

4. Mirth is sinful when it is a hindrance to our duty, and unfitteth the

soul for the exercise of that grace, which is most suitable to its estate. As when it hindereth a sinner's conviction and humiliation, and resisteth the Spirit of God, and bawleth down the calls of grace, and the voice o

Chapter 555

2. Remember that death and judgment are at hand, when all this

levity will be turned into seriousness. 3. Remember that your souls are yet under a great deal of sin, and wants, and danger, and you have a great deal of serious work to do. 4. Look on Jesus Christ, and remember what an

Chapter 556

1. In that you had rather God were not so just an holy; you had rather

he had never commanded you to holy, but left you to live as your flesh would have you you would rather God were indifferent to your sins, an would give you leave to follow your lusts. Such a God you would have: and a God

Chapter 557

2. Therefore you will not believe that God is such a holy, sin-hating

God: because you would not have him so; and so hate his nature, while you believe that you love him; and love but an idol of your unholy fantasies. "These things hast thou done, and I kept silence: thou though test that

Chapter 558

4. You love not the holiest ministers or servants of Christ, that most

powerfully preach his holy Word, or that most carefully, seriously, and zealously obey it; your hearts rise against them, when they bring in the light, which sheweth that your deeds and you are evil. They are an eyesore

Chapter 559

7. You cannot abide the serious, frequent thoughts of God in secret;

but had rather stuff your minds with thoughts of your horses, or hawks, or bravery, or honour, or preferments, or sports, or entertainments, or business, or labours in the world: so that one hour of a thousand or ten tho

Chapter 560

8. You love not the blessed day of judgment, when Christ will come

with his holy angels to judge the world, to justify his accused and -- 1013 of 1411 -- abused servants, to be "glorified in his saints, and admired in all them that do believe." And can you be so blind after all this,

Chapter 561

2. When it ascribeth more to the creature than is its due: as when we

fear devils or men, as great or bad, or as our enemies, without due respect to their dependence upon the will of God: when we fear a chain creature, as if he were unchained. 3. When we fear God upon -- 1027 of 1411 --

Chapter 562

1. It is a continual pain and sickness of the mind. (This you know by

feeling.) 2. It is a destroyer of bodily health and life. For "wordly sorrow worketh death. "A merry heart doth good like a medicine: but a broken spirit drieth the boness." 3. It putteth the soul out of relish with its

Chapter 563

PART I

General Directions for the Government of the Senses (by a Life of Faith) THE most wise and gracious God, having been pleased to constitute us of soul and body, that our nobler part in its preparation and passage to a nob

Chapter 564

PART II

Particular Directions for the Government of the Eyes Direct. I. 'Know the uses that your sight is given you for.' As 1. To see the works of God, that thereby your minds may see God himself. 2. To read the Word of God, th

Chapter 565

12. Abhor an hypocritical eye, which is lifted up to heaven, when the

heart is on earth, on lusts, on honours, on sports or pleasure, or plotting mischief against the just. Know the evil and danger of all these diseases of the eye. Direct. III. 'Remember that the eye being the noblest, and

Chapter 566

PART III

Directions for the Government of the Ear Direct. I. 'Employ your ears in the duties which they were made for: and to that end understand those duties.' Which are as followeth: 1. To be the organ of reception of such comm

Chapter 567

numbers, and composure, and tone, than the matter of preaching,

prayer, or other such duties; and serveth God with the ear, when the heart is far from him. 8. A curious ear, which nauseateth the most profitable sermons, prayers, or discourses, if they be not accurately ordered and ex

Chapter 568

1. By your office or place; whether any duty of your office or relation

bind you to be there. 2. By your ends: whether you be there as a physician to do them good, (as Christ went among sinners) or to do the work of your proper calling: or whether you are there out of a carnal, man-pleasing

Chapter 569

PART IV.

Directions for Governing the Taste and Appetite Tit. 1. Directions against Gluttony THE most that is necessary to be said to acquaint you with the nature and evil of this sin, is said before in Chap. iv. Part 7. against

Chapter 570

I. Gluttony is a voluntary excess in eating, for the pleasing of the

appetite or some other carnal end. Here note, 1. The matter. 2. The end or effect of this excess. (1.) It is sometimes an excess in quantity, when more is eaten than is meet. (2.) Or else it may be an excess in the delic

Chapter 571

II. The causes of gluttony are these: 1. The chiefest is an inordinate,

appetite together with a fleshly mind and will, which is set upon flesh-pleasing as its felicity. "They that are after the flesh do mind the things of the flesh." This galosity, which Clemens Alexandrinus calleth the 'Th

Chapter 572

2. The next cause is the want of strong reason, faith, and a spiritual

appetite and mind, which should call off the glutton, and take him up with higher pleasures; even such as are more manly, and in which his real happiness doth consist. "They that are after the Spirit do mind the things o

Chapter 573

3. Gluttony is much increased by use: when the appetite is used to be

satisfied, it will be the more importunate and impetuous; whereas a custom of temperance maketh it easy, and makes excess a matter of no delight, but burden. I remember myself, that when I first set upon the use of Corna

Chapter 574

4. Idleness and want of diligence in a calling is a great cause of luxury

and gluttony. Though labour cause a healthful appetite, yet it cureth a beastly, sensual mind. An idle person hath leisure to think of his guts, what to eat and what to drink, and to be longing after this and that: where

Chapter 575

5. Another incentive of gluttony is the pride of rich men, who, to be

accounted good housekeepers, and to live at such rates as are agreeable to their grandeur, do make their houses shops of sin, and as bad as alehouses; making their tables a snare both to themselves and others, by fulness

Chapter 576

6. Another incentive is the custom of urging and importuning others

to eat still more and more; as if it were a necessary act of friendship. People are grown so uncharitable and selfish, that they suspect one another, and think they are not welcome, if they be not urged thus to eat: and

Chapter 577

7. Another cause of gluttony is, that rich men are not acquainted with

the true use of riches, nor think of the account which they must make to God of all they have. They think that their riches are their own, and that they may use them as they please; or that they are given them as plentif

Chapter 578

8. Another cause of gluttony is their unacquaintedness with those

rational and spiritual exercises in which the delightful fruits of abstinence do most appear. A man that is but a painful, serious student, in any noble study whatsoever, doth find a great deal of serenity and aptitude c

Chapter 579

9. Another great cause of gluttony is, men's beastly ignorance of what

is hurtful or helpful to their very health: they make their appetites their rule for the quantity and quality of their food: and they think that nature teacheth them so to do, because it giveth them such an appetite, and

Chapter 580

10. Another great cause of gluttony is, that it is grown the common

custom, and being not known, is in no disgrace, unless men eat till they spew, or to some extraordinary measure. And so the measure which every man seeth another use, he thinketh is moderation, and is fit for him: wherea

Chapter 581

III. The Greatness of the Sin of Gluttony

-- 1113 of 1411 -- To know the greatness of the sin, is the chief part of the cure with those that do but believe that there is a God: I shall therefore next tell you of its nature, effects, and accidents which make it

Chapter 582

1. Luxury and gluttony are sins exceeding contrary to the love of God:

it is idolatry: it hath the heart which God should have. And therefore gluttons are commonly, and well called belly-gods, and god-bellies: because that love, that care, that delight, that service and diligence which God

Chapter 583

2. Gluttony is self-murder: though it kill not suddenly, it killeth

surely: like the dropsy which killeth as it filleth, by degrees. Very many of the wisest physicians do believe that of those who overlive their childhood, there is scarce one of twenty, yea, or of a hundred that dieth, b

Chapter 584

3. Gluttony is also a deadly enemy to the mind, and to all the noble

employments of reason, both religious, civil, and artificial. It unfits men for any close and serious studies, and therefore tends to nourish ignorance, and keep men feels. It greatly unfits men for hearing God's Word, o

Chapter 585

4. Gluttony is also an enemy to diligence, in every honest trade and

calling; for it dulleth the body as well as the mind. It maketh men heavy, and drowsy, and slothful, and go about their business as if they carried a coat of lead, and were in fetters: they have no vivacity and alacrity,

Chapter 586

5. Gluttony is the immediate symptom of a carnal mind, and of the

damnable sin of flesh-pleasing before described: and a carnal mind is the very sum of iniquity, and the proper name of an unregenerate state: "It is enmity against God, and neither is nor can be subject to his law:" so t

Chapter 587

6. Gluttony is the breeder and feeder of all other lusts: 'sine Cerere et

Baccho friget Venus:' it pampereth the flesh to feed it, and make it a sacrifice for lust. As dunging the ground doth make it fruitful, especially of weeds: so doth gluttony fill the mind with the weeds and vermin of fil

Chapter 588

7. Gluttony is a base and beastly kind of sin. For a man to place his

happiness in the pleasure of a swine, and to make his reason serve his throat, or sink into his guts; as if he were but a hogshead to be filled and emptied, or a sink for liquor to run through into the channel; or as if

Chapter 589

8. Gluttony is a prodigal consumer and devourer of the creatures of

God. What is he worthy of, that would take meat and drink and cast it away into the channel? nay, that would be at a great deal of cost and curiosity to get the pleasantest meat he could procure, to cast away? The glutto

Chapter 590

9. Gluttony is a most unthankful sin, that takes God's mercies, and

spews them as it were in his face; and carrieth his provisions over to his enemy, even to the strengthening of fleshly lusts; and turneth them all against himself! You could not have a bit but from his liberality and ble

Chapter 591

10. Gluttony is a sin which turneth your own mercies, and wealth,

and food, into your snare, and to your deadly ruin. Thou pleasest thy throat, and poisonest thy soul. It were better for thee a thousand times that thou hadst lived on scraps, and in the poorest manner, than thus to have

Chapter 592

11. Gluttony is a great time-wasting sin. What a deal of time is spent

in getting the money that is laid out to please the throat? and then by servants in preparing for it; and then in long sitting at meat and feastings; and not a little in taking physic to carry it away again, or to ease o

Chapter 593

12. It is a thief that robbeth you of your tatea, and devoureth that

which is given you for betters uses, and for which you must give account to God. It is a costly sin, and consumeth more then would serve to many better purposes. How great a part of the riches of most kingdoms are spent

Chapter 594

13. It is a sin that is a great enemy to the common good: princes and

comments-wealths have reason to hate it, and restrain it as the enemy of their safetly. Men have not money to defray the public charges, necessary to the safety of the land, because they consume it on their guts: armies

Chapter 595

14. Gluttony and excess is a sin greatly aggravated by the necessities

of the poor. What an incongruity is it, that one member of Christ (as he would be thought) should be feeding himself deliciously every day, and abounding with abused superfluities, whilst another is starving and pining i

Chapter 596

15. And it is the more heinous sin because of the common calamities

of the church and servants of Christ throughout the world: one part -- 1120 of 1411 -- of the church is oppressed by the Turk, and another by the Pope, and many countries wanted by the cruelties of armies, and persecut

Chapter 597

16. Luxary is a sin most unseemly for men in so great misery, and

incongruous so the state of the gluttuneus themselves. O man! if thou hadet but a true sight of thy sin and misery, of death and judgment, and of the dreadful God whom thou dost offend, thou wouldst perceive that fasting

Chapter 598

18. Those are the worst sins, that have least repentance: but gluttony

is so far from being truly repented of by the luxurious epicure, that he loveth it, and careth, and contriveth how to commit it, and buyeth it with the price of much of his estate.

Chapter 599

19. It is the greater sin, because it is so frequently committed: men

live in it as their daily practice and delight: they live for it, and make it the end of other sins: it is not a sin that they seldom fall into, but it is almost as familiar with them, as to eat and drink: being turned i

Chapter 600

20. Lastly, it is a spreading sin, and therefore is become common,

even the sin of countries, of rich and poor: for both sorts love their bellies, though both have not the like provision for them. And they are so far from taking warning one of another, that they are encouraged one by an

Chapter 601

IV. The Directions or Helps against it

Direct. I. 'Mortify the flesh, according to the Directions Chap. iv. Part vii. Subdue its inclinations and desires: and learn to esteem and use it but as a servant.' Think what a pitiful price a little gluttonous pleasur

Chapter 602

1. For quality, study not deliciousness too much: unless for some

weak distempered stomachs, the best meat is that which leaveth behind it in the mouth, neither a troublesome loathing, nor an eager -- 1130 of 1411 -- appetite after more, for the taste's sake: but such as bread is, th

Chapter 603

2. For variety also, make not your table unnecessarily a snare: have

no greater variety, than the weakness of stomachs, or variety of appetites doth require. Unnecessary variety and pleasantness of meats, are the devil's great instruments to draw men to gluttony: (and I would wish no good

Chapter 604

3. Sit not too long at meat: for beside the sin of wasting time, it is but

the way to tice down a little and a little more: and he that would be temperate, if he sat but a quarter of an hour (which is ordinarily enough) will exceed when he hath the temptation of half an hour, (which is enough f

Chapter 605

4. See that your provisions be not more costly than is necessary:

though I know there must be a difference allowed for persons and times, yet see that no cost be bestowed unnecessarily: and let sober reason, and not pride and gluttony judge of the necessity: we -- 1132 of 1411 -- com

Chapter 606

2. No scandal must be avoided by sin; it is a scandal taken and not

given. 3. With temperate persons your excess is much more scandalous. 4. I will teach you a cure for this in the next Direction. Object. 'But what if I set variety and plenty on my table? May not men choose whether they

Chapter 607

I. The most that I have said against gluttony will serve against excess

of drink also, therefore I need not repeat it. Drunkenness, in the largest sense, extendeth both to the affection and to the effect: and so he is a drunkard (that is, reputatively, in the sight of God) who would drink to

Chapter 608

2. The second degree are they, that use to drink between meals, when

their appetite desireth it, to the hindering of concoction, and the increase of crudities and catarrhs, and to the secret, gradual vitiating of their humours, and generating of many diseases: and this without any true ne

Chapter 609

3. The third degree are many poor men that have not drink at home,

and when they come to a gentleman's house, or a feast, or perhaps an alehouse, they will pour in for the present to excess, though not to drunkenness, and think it is no harm, because it is but seldom, and they drink so

Chapter 610

4. Another rank of bibbers are those, that though they haunt not

alehouses or taverns, yet have a throat for every health or pledging cup that reacheth not to drunkenness: and use ordinarily to drink many unnecessary cups in a day to pledge, as they call it, those that drink to them:

Chapter 611

5. Another degree of bibbers are common alehouse haunters, that

love to be there, and to sit many hours, perhaps, in a day, with a pot by them, tippling, and drinking one to another. And if they have any -- 1142 of 1411 -- bargain to make, or any friend to meet, the alehouse or tav

Chapter 612

6. The highest degree, are they that are not apt to be stark drunk, and

therefore think themselves less faulty; while they sit at it, and make others drunk, and are strong themselves to bear away more than others can bear. They have the drunkard's appetite, and measure, and pleasure, though

Chapter 613

2. Another cause is their not knowing that their excess and tippling

are really a hurt or danger to their health. And they are ignorant of -- 1143 of 1411 -- this from many causes. One is because they have been bred up among ignorant people, and never taught to know what is good or bad

Chapter 614

3. Another cause of tippling and drunkenness is a wicked heart that

loveth the company of wicked men, and the foolish talk, and cards, and dice, by which they are entertained. One sin enticeth down another: it is a delight to prate over a pot, or rant and game, and drive away all thought

Chapter 615

4. Another cause of tippling is idleness, when they have not the

constant employments of their callings to take them up. Some of them make it their chief excuse that they do it to pass away the time. Blind wretches! that are so near eternity, and can find no better uses for their time

Chapter 616

5. Another cause is the wicked neglect of their duties to their own

families; making no conscience of loving their own relations, and teaching them the fear of God; nor following their business, and so they take no pleasure to be at home: the company of wife, and children, and servants i

Chapter 617

6. Another cause is the ill management of matters at home with their

own consciences; when they have brought themselves into so terrible and sad a case, that they dare not be much alone, nor soberly think of their own condition, nor seriously look towards another world; but fly from thems

Chapter 618

7. Another cause is the custom of pledging those that drink to you,

and of drinking healths, by which the laws of the devil and the alehouse do impose upon them the measures of excess, and make it their duty to disregard their duty to God. So lamentable a thing it is to be the tractable

Chapter 619

8. Another great cause of excess is the devil's way of drawing them on

by degrees: he doth not tempt them directly to be drunk, but to drink one cup more, and then another and another, so that the worst that he seemeth to desire of them is, but to drink a little more. And thus, as Solomon s

Chapter 620

III. The greatness of this sin appeareth in what is said before of

gluttony. More especially 1. Think how base a master thou dost serve, being thus a slave to thy throat. What a beastly thing it is, and worse than beastly: for few beasts but a swine will be forced to drink more than dot

Chapter 621

2. Think how thou consumest the creatures of God, that are given for

service, and not for gulosity and luxury. The earth shall be a witness against thee, that it bore that fruit for better uses, which thou misspendest on thy sin. Thy servants and cattle that labour for it shall be witness

Chapter 622

3. Thou robbest the poor, consuming that on thy throat which should

maintain them. If thou have any thing to spare, it will comfort thee more at last, to have given it to the needy, than that a greedy throat devoured it. The covetous is much better in this than the drunkard and luxurious

Chapter 623

4. Thou drawest poverty and ruin upon thyself. Besides the value

which thou wastest, God usually joineth with the prodigal by his judgments, and scattereth as fast as he. "He that loveth pleasure shall be a poor man: he that loveth wine and oil shall not be rich." "There is that scatt

Chapter 624

5. Thou art an enemy to thy family. Thou grievest thy friends. Thou

impoverishest thy children, and robbest those whom thou art bound to make provision for. Thou fillest thy house with discontents and brawlings, and banishest all quietness and fear of God. A discontented or a brawling wi

Chapter 625

6. Thou art a heinous consumer of thy precious time. This is far

worse than the wasting of thy estate. O that thou didst but know, as thou shalt know at last, what those hours are worth, which thou wastest over thy pots! and how much greater work thou hadst to lay it out upon! How man

Chapter 626

7. How base a price dost thou set upon thy Saviour and salvation,

that wilt not forbear so much as a cup of drink for them? The smallness of the thing sheweth the smallness of thy love to God, and the smallness of thy regard to his Word and to thy soul. Is that loving God as God, when

Chapter 627

8. Thou art the shame of human nature: thou representest man in

the likeness of a beast, and worse: as if he were made but instead of a barrel or a sink: look on a drunkard filthing and spewing, and reeling and bawling, and see if he be not uglier than a brute? Thou art a shame to th

Chapter 628

9. Thou destroyest that reason which is the glory of thy nature, and

the natural part of the image of God upon thy mind: if thou shouldst deface the king's arms or image in any public place, and set in the stead of it the image of a dog, would it not be a traitorous contempt? how much wor

Chapter 629

10. Thou makest thyself unfit for any thing that is good. O how unfit

art thou to read, or hear, or meditate on the Word of God! how unfit to pray! how unfit to receive the holy sacrament! what a dreadlul thing is it to think of a drunken man speaking to God in prayer? Thy best poetare til

Chapter 630

12. Lastly, thou sinnest not alone, but temptest others with thee to

perdition. It is the great crime of Jeroboem that he made Israel to sin: the judgment of God determineth those men to death, that not only do wickedness, "but have pleasure in them that do it." And is not this thy case?

Chapter 631

IV. Next let us hear the drunkard's excuse, (for even drunkenness

will pretend to reason, and men will not make themselves mad without an argument to justify it). 1. Saith the tippler, 'I take no more than doth me good: you allow a man to eat as much as doth him good, and why not to dr

Chapter 632

4. But if we fall in among such furious beasts as would stab a man if

he did not drink a health, it is lawful to do it to save one's life, as it is to give a thief my purse: because it is not a thing simply evil of itself to drink that cup, but by accident, which a greater accident may pre

Chapter 633

5. Therefore any other accident beside the saving of your life, which

will really preponderate the hurtful accident, may make it lawful: as possibly in some cases and companies the offence given by denying it -- 1160 of 1411 -- may be such as will do more hurt far, than yielding would do

Chapter 634

V. But because it is the drunkard's heart or will that needs

persuasion, more than his understanding needs direction, I shall before the directions yet endeavour his fuller conviction, if he will but read, and consider soberly, (if ever he be sober) these following questions, and

Chapter 635

PART V

Tit. 1. Directions against Fornication and all Uncleanness THOUGH as they are sins against another, adultery and fornication are forbidden in the seventh commandment, and should there be handled, yet as they are sins aga

Chapter 636

I. There is no sin so odious, but love to it, and frequent using it, will

do much to reconcile the very judgment to it: either to think it lawful, or tolerable and venial; to think it no sin, or but a little sin, and easily forgiven. And so with some brutish persons it doth in this. But 1. It

Chapter 637

3. And that God hath not put this law into man's nature without very

great cause, albeit the implicit belief and submission due to him should satisfy us, though we know not the means particularly, yet much of them is combine to common observation: as that if God had not restrained lust by

Chapter 638

6. And consequently the due education of children would be

hindered, or utterly overthrown. The mothers, that should first take care of them, would be disabled and turaed away, that fresh harlots -- 1184 of 1411 -- might be received, who would hate the offspring of the former.

Chapter 639

7. Children being the most precious of all our treasure, it is necessary

that the strictest laws be made for the securing of their good education and their welfare. If it shall be treason to debase or counterfeit the king's coin, and if men must be hanged for robbing you of your goods or mone

Chapter 640

8. God will have a holy seed in the world, that shall bear his image of

holiness, and therefore he will have all means fitted thereunto. Brutish, promiscuous generation tendeth to the production of a brutish seed. And though the word preached is the means of sanctifying those that remain uns

Chapter 641

9. Yea, lust corrupteth the mind of the person himself, if it be not

very much restrained and moderated. It turneth it from the only excellent pleasure, by the force of that brutish kind of pleasure. It carrieth away the thoughts, and distempereth the passions, and corrupteth the fantasy,

Chapter 642

10. Your own experience and consciences will tell you, that if it be not

exceedingly moderated, it unfitteth you for every holy duty. You are unfit to meditate on God, or to pray to him, or to receive his word or sacrament: and therefore nature teacheth those that meddle with holy things to b

Chapter 643

11. And as by all this you see sufficient cause why God should make

stricted laws for the bridling of lust, than freshly, lustful persons like; so when his laws are broken by the unclean, it is a sin that conscience (till it be quite debauched) doth deeply accuse the guilty for, and bear

Chapter 644

12. And it is also very observable, that when men have once mastered

conscience in this point, and fornieation it so this sin of fornieation, it is an hundred to one that they are utterly hardened in all abomination, and scarce make conscience of any other villatty whatsoever. If once for

Chapter 645

14. Lastly, the miserable effects of it, and the punishments that in

this life have attended it, do tell us how God accounteth of the sin: it hath ruined persons, families, and kingdoms: and God hath borne his testimony against it, by many signal judgments, which all histories almost acqu

Chapter 646

II. The Directions against Fornications

Direct. I. 'If you would avoid uncleanness, avoid the things that dispose you to it' as gluttony, or fulness of diet, and pampering the flesh, idleness, and other things mentioned under the next title, of subduing lust.

Chapter 647

4. And think how it tends to worse. Lust tendeth to actual filthiness,

and that to hell: cherish not the eggs if thou wouldst have none of the brood. It is an easy step, from a lustful heart to a defiled body, and a shorter step thence to everlasting horror than you imagine. As St. James sa

Chapter 648

PART VI

Directions against sinful Excess of Sleep OF this, something is said already, Chap. V. Part 1., and more afterwards in the Directions against Idleness. Therefore I shall say but little now. 1. I shall shew you when sleep

Chapter 649

I. Sleep is given as for the necessary remission of the animal

operations, and of the labour or motion of the exterior parts, by the quieting of the senses, or shutting them up; that the natural and vital operations may have the less disturbance. It is necessary, 1. To our -- 1209

Chapter 650

2. Sleep is excessive at that particular time when it is unseasonable.

As 1. When we are asleep when we should be doing some necessary business which calls for present dispatch. 2. Or when we should be hearing the sermon, or praying, in public or private. In a word, when it puts by any grea

Chapter 651

II. The sinfulness of excess of sleep lieth in these particulars: 1. That

it is a sinful wasting of every minute of that time which is consumed in it. And this is a very grievous thing, to a heart that is sensible of the preciousness of time: when we think how short our lives are, and how grea

Chapter 652

2. It is a neglect of all our powers and parts which should all that

time be exercised. Reason is idle and buried all that while: all your wisdom and knowledge are of no use to you. All the learning of the greatest scholar in the world, is of no more service than if he were illiterate; no

Chapter 653

3. Excess of sleep is guilty of all the omissions of those duties, which

should all that time have been performed: of the omission of every holy thought, and word, and deed which should have been then exercised; and of the omission of all the duties of your calling: of the omission of every p

Chapter 654

2. This self-love worketh towards carnal pleasure, and to the greatest

most. 3. Habitually therefore the love of riches, honour, and voluptuousness is stronger than the love of ease. 4. Actually the love of ease may be the strongest in some. 5. But if those persons were as capable of the hi

Chapter 655

PART VII

Directions against Sinful Dreams DREAMS are neither good nor sinful simply in themselves, because they are not rational and voluntary, nor in our power: but they are often made sinful by some other voluntary act: they ma

Chapter 656

1. The antecedent causes are any sinful act which distempereth the

body, or any sin which inclineth the fantasy and mind thereto; or the omission of what was necessary to prevent them. 2. The causes which afterwards make them objectively sinful, are the ill uses that men make of them: a

Chapter 657

CHAPTER IX

Directions for the Government of the Tongue Tit. 1. The General directions Direct. I. 'UNDERSTAND in general of what moment and concernment it is, that the tongue be well governed and used.' For they that think words are

Chapter 658

1. The tongue of man is his glory: by which expressively he excelleth

the brutes: and a wonderful work of God it is, that a man's tongue should be able to articulate such an exceeding number of words: and God hath not given man so admirable a faculty for vanity and sin: the nobler and more

Chapter 659

2. The tongue is made to be the index or expresser of the mind;

therefore if the mind be regardable, the tongue is regardable. And if the mind be not regardable, the man is not regardable. For our Lord telleth us, that the tree is known by its fruit: an evil tree bringeth forth evil

Chapter 660

3. Men's works have a great dependance on their words: therefore if

their deeds be regardable, their words are regardable. Deeds are stirred up, or caused by words. Daily experience telleth us the power of speech. A speech hath saved a kingdom, and a speech hath lost a kingdom. Great act

Chapter 661

4. If the men that we speak to be regardable, words are regardable.

For words are powerful instruments of their good or hurt. God useth them by his ministers for men's conversion and salvation: and satan useth them by his ministers for men's subversion and damnation. How many thousand so

Chapter 662

5. Our tongues are the instruments of our Creator's praise; purposely

given us to "speak good of his name," and to "declare his works with rejoicing" It is no small part of that service which God expects from man, which is performed by the tongue; nor a small part of the end of our creatio

Chapter 663

6. Our words have a great reflection and operation upon our own

hearts. As they come from them, so they recoil to them, as in prayer and conference we daily observe. Therefore for our own good or hurt, our words are not to be made light of.

Chapter 664

7. God's law and judgment will best teach you what regard you

should have to words. Christ telleth you, that by "your words you shall be justified, and by your words you shall be condemned." And it is words of blasphemy against the Holy Ghost, which are the unpardonable sine. "If a

Chapter 665

8. And some conjecture may be made by the judgment of the world.

Do you not care yourselves what men speak of you and to you? Do you not care what language your children, or servants, or neighbours -- 1224 of 1411 -- give you? Are not words against the king treasonable and capital,

Chapter 666

2. Another sin of the tongue is false doctrine, or teaching things false

and dangerous as from God: if any falsely say, he had such or such a point by divine inspiration, vision, or revelation, that maketh him a false prophet. But if he only say falsely, that this or that doctrine is containe

Chapter 667

3. Another of the sins of the tongue is an opposing of godliness

indirectly, by false application of true doctrine, and an opposing of godly persons for the sake of godliness, and cavilling against particular truths and duties of religion: or indirectly opposing the truth or duty unde

Chapter 668

4. Another great sin of the tongue is the profane deriding of serious

godliness, and the mocking, and jesting, and scorning at godly persons as such; or scorning at some of their real or supposed imperfections, for their piety sake, to make them odious, that piety through them might be mad

Chapter 669

5. Another great sin of the tongue is unjustly to forbid Christ's

ministers to preach his Gospel, or speak in his name; or to stand up against them and contradict, resist, and hinder them in the preaching of the truth: and as Gamaliel calls it, "to fight against -- 1227 of 1411 -- Go

Chapter 670

9. Another sin of the tongue is hypocritical dissembling, which is

worse than mere lying: when men's tongues agree not with their hearts, but speak good words in prayer to God, or conference with men, to cover evil intentions or affections, and to represent themselves to the hearers as

Chapter 671

10. Another is ostentation or proud boasting, either of men's wit and

learning, or greatness, or riches, or honour, or strength, or beauty, or parts, or piety, or any thing that men are proud of? As the faithful "do make their boast in Gods," and in the "cross of Christ," by which "they ar

Chapter 672

11. Another sin of the tongue is unseasonable speaking of common

things when holy things should be preferred; as on the Lord's day, or at the time of public worship, or when the company, occasion or opportunity call for holy speeches; worldlings are talking, as Saul, of their asses, w

Chapter 673

12. Another common sin of the tongue is a tempting and persuading

others to sin, enticing them to gluttony, drunkenness, wantonness, fornication, or any other crime: as men that "not only do the same, but have pleasure in them that do them." This is to be the instruments and servants o

Chapter 674

13. Another is a carnal manner of handling the sacred things of God,

as when it is done with lightness, or with unsuitable curiosity of words, or in a ludicrous, toyish manner, especially by the preachers of the Gospel themselves; and not with a style that is grave and serious, agreeable

Chapter 675

15. Another sin of the tongue is the reviling or dishonouring of

superiors: when children speak unreverently and dishonourably to or of their parents; or subjects of their governors; or servants of their masters, either to their faces, or behind their backs. "They are not afraid to sp

Chapter 676

18. Another sin is foolish talk, or jesting in levity and folly, which

tendeth to possess the minds of the hearers with a disposition of levity and folly, like the speakers. "Foolish talking and jesting are things not convenient." Honest mirth is lawful; and that is the best which is most s

Chapter 677

19. Another sin is "filthy speaking;" obscene and ribald talk; which

the apostle calls "corrupt or rotten communicationm;" when wanton, filthy minds do make themselves merry with wanton, filthy speeches. This is the devil's preparative to whoredom and all abominable uncleanness: for when

Chapter 678

20. Another sin of the tongue is cursing; when men wish some

mischief causelessly or unwarrantably to others. If you speak but in passion or jest, and desire not to them in your hearts the hurt which you name, it is nevertheless a sin of the tongue, as it is to speak blasphemy or

Chapter 679

21. Slandering is another sin of the tongue: when out of malice and ill

will, men speak evil falsely of others to make them odious or do them hurt: or else through uncharitable credulity, do easily believe a false report, and so report it again to others; or through rashness and -- 1231 of

Chapter 680

22. Another sin is backbiting and venting ill reports behind men's

backs, without any warrant. Be the matter true or false, as long as you either know it not to be true, or if you do, yet vent it to make the person less respected, or at least without a sufficient cause, it is a sin agai

Chapter 681

24. Another sin is railing, reviling, or passionate, provoking words,

which tend to the diminution of charity, and the breach of peace, and the stirring up of discord, and of a return of railing words from others, contrary to the love, and patience, and meekness, and gentleness which becom

Chapter 682

28. Another sin of the tongue is flattery; which is the more heinous

by how much more hurtful. And it is most hurtful, 1. When it tendeth to delude men in the greatest things, even the state of their souls. The flattery of a preacher that deceiveth men as in the name of Christ, is of all

Chapter 683

29. Another sin is a jeering, mocking, deriding, or scorning at others,

either for their infirmities of body or mind, or for their virtues, or through envy and malice, or pride, or a custom of deriding, scornful speech. "Scorners delight in scorning," especially when sinners scorn at the rep

Chapter 684

30. Another tongue-sin is idolatry or false worship: the praise of

idols, or praying to them, or making songs, or speeches, or disputes for them: as also the false worship of the true God. These among others are the sins of the tongue to be avoided. No wonder if there be yet more, for t

Chapter 685

I. To swear is an affirming or denying of a thing, with an appeal to

some other thing or person, as a witness of the truth or avenger of the untruth, who is not producible as witness or judge in human courts. An affirmation or negation is the matter of an oath: the peculiar appellation is

Chapter 686

II. As to the case of swearing by creatures, how far is it sinful; it is

just like the case of worshipping images, or by images. He that worshippeth an image or any creature as God, and ultimately terminateth his worship in it, doth commit direct and full idolatry: which is so much the greate

Chapter 687

2. If it be forbidden it is either, 1. As an act in worship not

commanded, and so will-worship. 2. Or as a significant ceremony in worship not commanded. 3. Or as an uncommanded significant ceremony, which hath in itself some forbidden matter or manner. But it is not forbidden in any

Chapter 688

I. Not as an act not commanded in worship: for 'á quatenus ad omne

valet consequentia:' then all acts in worship not commanded would be unlawful, which is false: for, 1. The acts used in swearing, Gen. 24:2. 14:22. Apoc. 10:5. were not commanded and yet lawful; of which more anon. 2. Go

Chapter 689

II. Not as a significant ceremony not commanded: for then all such

should be forbidden, which is not true. For, 1. Abraham's swearing by lifting up the hand (and so the angels Apoc. 10.), and Abraham's -- 1246 of 1411 -- servant by putting his hand under the thigh, were significant ce

Chapter 690

2. Almost all Christians take some uncommanded significant

ceremony in swearing to be lawful. The ceremony mentioned by Paræus ibid. as used in the Palatinate is such, of lifting up three fingers, 'Hodie nos juramue, digitus tribus dextræ sublatis, invocantes vindicem S. Trinita

Chapter 691

3. An action of another part of the body is no more forbidden to

express the mind by, than of the tongue. God never said, you shall no way express your minds in things sacred or civil, but by the tongue. A change of the countenance may express it: a frown or a pleasant look. ('Index a

Chapter 692

III. If laying the hand on the book and kissing it be unlawful for any

special matter or manner forbidden more than other significant acts, it is for some of the reasons named by you: which now I will answer. Obj. It savoureth of the Romish superstition. Answ. 1. Not at all: prove that if y

Chapter 693

II. Object. II. 'Our common-law commissions, that give authority to

examine persons, direct it to be done 'supra sacramenta sua per sancta Dei evangelia fideliter præstanda:' and in the form of administrations in ecclesiastical courts the words are 'Ad sancta Dei evangelia rite et legiti

Chapter 694

1. There are three things conjoined in the oaths in question: 1. A

testimony assertory or a promise. 2. An oath. 3. An imprecation. The assertory testimony here is the first thing intended; and the oath and imprecation are but as a means to make that testimony or promise valid. 2. The p

Chapter 695

III. Object. 'Some seem to object against kissing the book, as having

the greater appearance of giving too much to it, or putting some adoration on it; and because this ceremony of kissing is held to be of later date than laying on the hand.' Answ. The ceremony signifieth that I love and a

Chapter 696

IV. Object. 'Laying on the hand, and kissing the book, seem of the

same nature with the cross in baptism, and other significant ceremonies: and an oath is part of the worship of God: therefore not to be taken, with these ceremonies, or else will seem to justify the other.' Answ. 1. Sign

Chapter 697

III. As to the case of taking God's name in vain, which for brevity I

join with swearing, it is done 1. Either in the grossest and most heinous sort; 2. Or in a lower sort. (1.) The grossest sort of taking God's name in vain, is by perjury; or calling him in for witness to a lie. For among

Chapter 698

IV. Direct. I. 'For the avoiding of all this profaneness in swearing and

taking the name of God in vain, the first Direction must be this general one, to use all the Directions given in Chap. 1. for a wicked man's attaining true conversion: and withal to observe how great an evidence this sin

Chapter 699

1. Consider who that God is whom thou abusest. Is he not the great

and terrible Majesty; that made the world, and upholdeth it, and ordereth it by his will? The governor and judge of all the earth; infinitely excelling the sun in glory? A God most holy, and in holiness to be mentioned?

Chapter 700

2. Consider who thou art that thus venturest to profane the holy

name of God. Art thou not his creature and his subject, bound to honour him? Art thou not a worm, unable to resist him? Can he not tread thee into hell, or ruin thee, and be avenged on thee with a word or less? He need t

Chapter 701

3. Dost thou not sometimes pray by that name which thou profanely

swearest by? If not, thou seemest utterly to renounce God, and art a miserable wretch indeed; but if thou do, what an hypocrite dost thou show thyself to be in all thy prayers, that takest on thee to reverence that name

Chapter 702

4. Think man, what use thou wilt have for that holy name in thy

distress, which thou now abusest. When sickness and death come, then thou wilt cry, 'Lord, Lord!' Then the name of God will be called on more reverently. And darest thou now make a foot-ball of it? Dost thou not fear les

Chapter 703

5. Remember that millions of glorious angels are magnifying that

great and holy name, which thou art profaning and taking in vain. -- 1257 of 1411 -- And dost thou not wonder that they do not some of them become the executioners of the vengeance of God against thee? and that the ear

Chapter 704

6. Consider that thou art more impious than they that profane things

hallowed and consecrated to God. Was Belshazzar punished with the loss of kingdom and life, for carousing in the vessels of the sanctuary? Wouldst thou think him to be profane that should make a stable of the church, and

Chapter 705

9. Thou forgettest how tender and jealous God hath shewed himself

to be, of the honour of his holy name; and what terrible threatenings he hath denounced against the profaners of it, and what judgments he hath executed on them. "Ye shall not swear by my name falsely: -- 1258 of 1411 -

Chapter 706

10. Dost thou not use to say the Lord's prayer, and therein,

"Hallowed be thy name?" And wilt thou profane that name which thou prayest may be hallowed? Is it hallowing it, to swear by it, and use it unreverently and vainly in thy common talk? Or will God endure such hypocrisy as

Chapter 707

11. Thy customary swearing is an uncharitable accusation of the

hearers, as if they were so incredulous, that they would not believe a man without an oath, and so profane, that they delight in the -- 1259 of 1411 -- profanation of the name of God; which is the grief of every honest

Chapter 708

12. Thou accusest thyself as a person suspected of lying, and not to be

believed: for among honest men a word is credible without an oath. Therefore if thou were but taken for an honest man, thy bare word would be believed. And by swearing, thou tellest all that hear thee, that thou supposes

Chapter 709

13. And by swearing thou declarest the suspicion to be true, and that

indeed thou art not to be believed: so far art thou from making thy sayings more credible by it. For he that hath so little conscience and fear of God, as to swear profanely, can hardly be thought a person that makes any

Chapter 710

14. Both swearing and taking God's name in vain, are the greater

sins, because you have no stronger a temptation to them. Commonly they bring no honour, but shame: they bring no sensual pleasure to the senses, as gluttony, and drunkenness, and uncleanness do: and usually they are comm

Chapter 711

15. How terribly dost thou draw God's vengeance upon thyself?

Cursing thyself is a begging for vengeance: profane swearing is a -- 1260 of 1411 -- profane, contemptuous appeal to the judgment of God. And darest thou, even in thy sins, appeal to the judgment of God? Dost thou fear

Chapter 712

5. God himself hath written and spoken those words which he

foreknew that wicked men would mistake and deceive themselves by: and he hath done those works, and giveth those mercies, which he knoweth they will turn to a snare against themselves. And his dominion or prerogative can

Chapter 713

1. Lying is the perverting of man's noble faculties, and turning them

clean contrary to their natural use. God gave man a tongue to express his mind, and reveal the truth; and lying doth monstrously turn it to the hindering of the mind and truth, yea, to the venting of the contrary to both

Chapter 714

3. You may the more easily perceive this by considering, that other

faults of the tongue, as idle talk, swearing and such like, are forbidden, not only because they are a hurt to others, but for the intrinsical evil in the thing itself; great reason therefore that it should be so in this

Chapter 715

4. Lying is a vice which maketh us most unlike to God. For he is

called the "God of truth." All his "ways" are "mercy and truthm." His "judgment is according to truth." "It is impossible for God to lieo." His word is the "word of truth." And who shall "dwell in his tabernacle," but th

Chapter 716

5. Lying is the image or work of the devil, and liars are his children in

a special sort: for Christ telleth, us that he "abode not in the truth, for there is no truth in him: when he speaketh a lie he speaketh of his own: for he is a lier, and the father of it." The proud the malicious, and t

Chapter 717

6. Lying destroyeth human converse, and bringeth most pernicious

confusion into the affairs of mankind. If truth be excluded, men cannot buy and sell, and trade, and live together. It would be sufficient to destroy their rational converse if they had no tongues: but much more to have

Chapter 718

7. Lying tendeth directly to perjury itself. It is the same God that

forbiddeth them both: and when once the heart is hardened in the one, it is but a step further to the other. Cicero could observe, that 'He that is used to lie, will easily be perjured.' A seared conscience that tolerate

Chapter 719

8. There is a partiality in the liar that condemneth himself, and the

sin in another, which in himself he justifieth: for there is no man that would have another lie to him. As Austin saith, 'I have known many -- 1274 of 1411 -- that would deceive, but never any that would be deceived.'

Chapter 720

9. Judge what lying is by thy own desire and expectation to be

believed. Wouldst thou not have men believe thee, whether thou speak truth or not? I know thou wouldst: for the liar loseth his end if he be known to lie, and be not believed. And is it a reasonable desire or expectation

Chapter 721

10. Lying maketh thee to be always incredible, and so to be useless

and dangerous to others: for he that will lie doth leave men uncertain whether ever he speak truth, unless there be better evidence of it, than his credibility. As Aristotle saith, 'A liar gets this by lying, that nobody

Chapter 722

15. Though it is true that all good Christians should not indulge the

smallest sin, and that true grace will make a man willing to forsake the least, yet certain experience telleth us, that some constant sinning (aforenamed) doth consist with grace in all that have it upon earth; and there

Chapter 723

2. And if one evil may be made a means for good, it will infer that

other may be so too, and so will confound good and evil, and leave vicious man to take all for good which he thinks will do good. That is -- 1285 of 1411 -- not to be called a harmless lie, which is simply evil, being