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0 


CHRISTIAN  DIRECTORY: 


OB,  A  BODT  OP 


PRACTICAL  DIVINITY, 


AND 


CASES    OF    CONSCIENCE. 


BY  THE 

REV.  RICHARD   BAXTER. 


IN  FIVE  VOLUMES. 
VOL.  V. 


Tiie  priest's  lips  should  keep  knowledge,  and  they  should  seek  the  law  at  his 
iDoutli ;  for  he  is  the  messenger  of  the  Lord  of  Hosts.  But  ye  are  departed 
out  of  the  way  :  ye  have  caused  many  to  stumble  at  the  law ;  ye  have  cor- 
rupted the  covenant  of  Levi .  Mal.  ii.  7,  8. 

Every  scribb  which  is  instructed  unto  the  kingdom  of  heaven,  is  like  unto  a 
man  that  b  an  householder,  which  bringeth  forth  out  of  his  treasure  things 
new  and  old.  Matt.  xiii.  59. 


LONDON : 
PRINTED  FOR  RICHARD  EDWARDS  j 

AND    SOLD    B7   JAMES   DUNCAN^    PATERNOSTER   ROW^   AND    BY 

ALL  OTHER    BOOKSELLERS. 

1825. 


HABVARO  COLLEGE  LIBRAIV 


/ro-   '.. 


THE 


PRACTICAL  WORKS 


or  THB 


REV.  RICHARD  BAXTER. 


VOLUME  VI. 


COWTAIMINO 


THE  CHRISTIAN  DIRECTORY. 


niCHARD  EDWARDS,  CRANB  COURT,  FLBBT  STREET,  LONDON. 


CHRISTIAN  DIRECTORY : 


OB.   A   SUM   OF 


PRACTICAL   THEOLOGY, 


AMD 


CASES  OF  CONSCIENCE. 


DIR£CTING  CHRISTIANS,  HOW  TO  USE  THEIR  KNOWLEDGE  ANI^ 
FAITH;  HOW  TO  IMPROVE  ALL  HELPS  AND  MEANS,  AND  TO 
PERFORM  ALL  DUTIES ;  HOW  TO  OVERCOME  TEMPTATIONS, 
AND  TO  ESCAPE  OR  MORTIFY  EVERY  SIN. 


IN  FOUR  PARTS. 


I.  CHRISTIAN  ETHICS,  (OR  PRIVATE  DUTIES.) 

II.  CHRISTIAN  ECONOMICS,  (OR  FAMILY  DUTIESO 
in.  CHRISTIAN  ECCLESIASTICS,  (OR  CHURCH  DUTIES.) 

ly.  CHRISTIAN  POLITICS,  (OR  DUTIES  TO  OUR  RULERS  AND  NEIGHBOURS.) 


PART  IV. 

CHRISTIAN  POLITICS,  (OR  DUTIES  TO  OUR  RULERS  AND  NEIGH- 
BOURS.) 


CONTENTS 


OF 


THE    SIXTH    VOLUME. 


CHRISTIAN  POLITICS. 


CHAPTER  I. 

PAOB 

General  Directions  for  an  Upright  Life*  • 3 

The  most  passed  by  on  necessary  reasons • 1^ 


CHAPTER  II. 

A  few  brief  Memoranda  to  Rulers^  for  the  interest  of  Christ, 
the  church,  and  men's  salvation 13 


CHAPTER  III, 

Directions  to  Subjects  concerning  their  duty  to  Rulers  ....       ^ 

Of  the  Nature  and  Causes  of  Government S3 

Mr.  Richard  Hooker's  "  Ecclesiastical  Polity,"  as  it  is  fbr  po- 
pularity, examined  and  confiited.    Directions  fbr  Obe- 

dienoe.    Duty  to  Rulers 97 

Q.  1.  Is  the  Magistrate  judge  in  controversies  of  faith  or  wor- 

>.... '. 53    v^ 


I 


Ti  CONTENTS. 

PAGE 

Q.  9.  May  the  oath  of  supremacy  be  lawfully  taken^  in  which 
the  king  is  pronounced  supreme  governor  in  all  causes^  as 

well  ecclesiastical  as  civil  ? 54 

v    Q.  3.  Doth  not  this  give  the  pastor's  power  to  the  magistrate  ?  ibid. 
Q.  4.  Hath  the  king  power  of  church  discipline  and  excom- 
munication?   ibid. 

^  Q.  5.  If  kings  and  bishops  differ,  which  must  be  obeyed?. .  56 

Q.  6.  Is  he  obliged  to  suffer,  who  is  not  obliged  to  obey )  • .  64 

Of  Admonition  of  Rulers ,. 66 

Q.  1 .  Whether  the  sound  authors  of  politics  be  against  mo- 
narchy } 71 

Q.S.  Whether  dvllians  be  against  it  ? 7S 

Q.  d.  Are  historians  against  it?  Greek,  Roman,  or  Christian?  ibid. 
Q.  4.  Whether  Athens^  Rome«  .Aristotle,  philosophers,  acade- 
mies be  against  It  ? 73 

Q.  5.  Are  divines  and  church  discipline  against  it? 74 

Q.  6.  Are  Scripture  and  Christianity  against  it? 75 

Otgections  answered 76 

Q.  Are  Papists,  Frelatists,  and  Puritans  against  it  ? 83 

v^Bilson*8  and  Andrews's  Vindication  of  the  Puritans 85 

^'  »^<lhri8tianity  is  the  greatest  help  to  government 87 

-  Farther  Directions 93 

^Q.  Whether  man's  laws  bind  the  oonsdenee? 96 

Q.  Is  it  a  dn  to  break  every  law  of  man  ?    More  ftdly  an- 
swered    98 


CHAPTER  IV. 
Directions  to  Lawyers  about  their  duty  to  God 103 


CHAPTER  V. 
The  Duty  of  Physicians 109 


**i^ 


CHAPTER  VI. 

Directions  to  Schoolmasters  about  their  duties  for  diildren's 
souls 114 


CONTENTS.  yii 


CHAPTER  VII. 

PAO£ 

Directions  for  Soldiers  about  their  duty  in  point  of  oonscienGe. 
(Princes,  Nobles,  Judges  and  Justices,  are  past  by,  kst  they 
take  counsel  for  isjury) ••••• • 119 


I 


CHAPTER  VIII. 

TU»  1.    Directions  against  Murder  .......  .^ 199 

The  Causes  of  it, — ^Wars,  tyranny,  malignant,  persecuting 
fury,  unrighteous  judgment,  oppression  and  uncharitable- 
ness,  robbery,  wrath,  guilt  and  shame,  malice  and  revenge, 

wicked  impatience,  covetousness,  ambition,  &c ibid. 

The  Greatness  of  the  sin 130 

The  Consequents • 137 

TU.  2.  Advice  against  Self-murder 138 

Hie  Causes  to  be  avoided,— Melancholy,  worldly  trouble>  dis- 
content, passion^  &c.  Besides  gluttony,^,  tippling,  and 
idleness,  the g^neal  murdeieca  •...•.• •••••....•^  1  iUd. 


<■  1 1 1  — ^^-^■<ii*^^— 


CHAPTER  IX. 

Directions  for  the  Foi^ving  of  Iiyuries  and  Enemies.  Against 

Wrath,  Malice,  Revenge>  «nd  Persecution 142 

Practical  Directions ibid. 

Twenty  curing  Considerations 144 


CHAPTER  X. 

Cases  resolved  about  forgiving  Wrongs,  and  Debts,  and  about 
Self-defence,  and  seeking  our  Right  by  law  or  otherwise  .  .     154 

Q.  1.  What  iiyuries  are  we  bound  to  foi^give?  Neg.  affirm, 
resolved ibid. 


vUi  CONTENTS. 

PAGE 

Q.  9.  What  is  the  meaning  of  Matt.  v.  38,  &c.  "  Resigt  not 
evil  -y  but  whosoever  shall  smite  thee/'  &c 160 

Q.  3.  Am  I  bound  to  forgive  another  if  he  ask  me  not  for- 
giveness ?    Luke  xvii.  3,  &c 161 

Q.4.  IsitlawAil  to  sue  another  at  law?  1  Cor.  vi.  7 162 

Q.  5.  Is  it  lawfiil  to  defend  our  lives  or  estates  against  a  rob- 
ber, murderer,  or  unjust  invader  by  force  of  arms  ?    .  .  .  .     164 

Q.  6.  Is  it  lawful  to  take  away  another's  life  in  defending  my 
purse  or  estate  only } 165 

Q.  7.  May  we  kill  or  wound  another  in  defence  or  vindication  ' 
of  our  honour  or  good  name } 167 


CHAPTER  XL 


Special  Directions  to  escape  the  Guilt  of  Persecution :  deter- 

miningmuch  of  the  case  about  liberty  in  matters  of  religion  168 

What  is  Persecution ibid. 

The  several  kinds  of  it ibid. 

The  Greatness  of  the  sin 171 

Understand  the  caseof  Christ's  interest  in  the  worid 179 

Q.  Whether  particular  churches  should  require  more  of  their 
members  as  conditions  of  communion  than  the  catholic 

church?  and  what? 187 

Penalties  to  be  chosen  that  hinder  the  Gospel  least 189 

More  Directions  to  the  number  of  forty-one 191 


CHAPTER  XXL 


Directions  against  Scandal  as  given 203 

What  Scandal  is,  and  what  not ibid. 

The  sorts  of  Scandalizing 205 

The  Scripture  sense  of  it 209 

Aggpravations  of  the  sin 211 

Twenty  Directions 212 


CONTENTS.  ix 


CHAPTER  XIII. 

PAGB 

Directions  against  Scandal  taken,  or  an  aptness  to  receive 
hurt  by  the  words  or  deeds  of  others  :  especially  quarrelling 
with  godliness.    Or  taking  encouragement  to  sin 224 

Practical  Directions  against  taking  hurt  by  others 225 


CHAPTER  XIV. 

Directions  against  Soul-murder  and  partaking  of  other  men's 

sins 233 

The  several  ways  of  destroying  souls 234 

How  we  are  not  guilty  of  other  men's  sin  and  ruin 241 


CHAPTER  XV. 


General  Directions  for  furthering  the  salvation  of  others. .  • .     249 


CHAPTER  XVI. 


Special  Directions  for  Holy  Conference,  Exhortation,  and 

Reproof    246 

Tit,  1.  Motives  to  Holy  Conference  and  Exhortation  ••••<•  ibid. 

Tit.  2.  Directions  to  Christian,  edifying  discourse 254 

Tit,  3.  Special  Directions  for  Exhortations  and  Reproofis  . .  257 


CHAPTER  XVII. 

Directions  for  keeping  Peace  with  all  men 2tfS 

How  the  proud  do  hinder  Peace 264 

Many  more  causes  and  cures  opened 267 


X  CONTBNTS. 

CHAPTER  XVIII. 

PAOS 

Tit,  1.  Directions  against  all  Thefts  Fraud,  or  ii^urious  get- 
ting, keeping,  or  desiring  that  which  is  another's 273 

TU.  2.  Cases  of  Conscience  about  Theft  and  such  injuries  . .     279 

Q.  1.  Is  it  sin  to  steal  to  save  one's  life }  ....••• ibid. 

Q.  2.  May  I  take  that  which  another  is  bound  to  give  me, 
and  will  not  ? 281 

Q.  3.  May  I  take  my  own  from  an  uigust  borrower  or  pos- 
sessor, if  I  cannot  otherwise  get  it } 282 

Q.  4.  May  I  recover  my  own  by  force  from  him  that  taketh 
it  by  force  from  me  ? • ibid. 

Q.  5.  May  we  take  it  frt)m  the  rich  to  relieve  the  poor?. . . .    ibid. 

Q.  6.  If  he  have  so  much  as  that  he  will  not  miss  it,  may  I 
take  some? 283 

Q.  7'  May  not  one  pluck  ears  of  com,  or  an  apple  from  a 
tree,  &c.? • ibid. 

Q.  8.  May  a  wife,  child,  or  servant  take  more  than  a  cruel 
husband,  parent,  or  master  doth  allow  ?  (May  children 
forsake  their  parents  for  such  cruelty  ?) ibid. 

Q.  9.  May  I  take  what  a  man  forfeiteth  penally } 284 

Q.  10.  What  if  I  resolve,  when  I  take  a  thing  in  necessity, 
to  make  satisfaction  if  ever  I  be  able  ? . . . « ibid. 

Q.  1 1 .  What  if  I  know  not  whether  the  owner  would  consent  ?   ibid. 

Q.  12.  May  I  take  in  jest  from  a  friend,  with  a  purpose  to 
restore  it  ? • ^ ibid. 

Q.  13.  May  I  not  take  frt>m  another  to  prevent  his  hurting 
himself? 285 

Q.  14.  May  I  take  away  cards,  dice,  play-  books.  Papist  books, 
by  which  he  would  hurt  his  soul  ? ibid. 

Q.  15.  May  not  a  magistrate  take  the  suljects'  goods  when 
it  is  necessary  to  their  own  preservation  ? 286 

Q.  16.  May  I  take  from  another  for  a  holy  use  ? ibid. 


CHAPTER  XIX. 


General  Directions  and  particular  Cases  of  Conscience,  about 
Contracts  in  general,  and  about  Buying  and  Selling,  Bor- 
rowing and  Lending,  and  Usury  in  particular 287 


CONTENTS.  xi 

PAGB 

Tii,  1.  General  Directions  against  iqjurious  baigaining  and 
contracts ^ •  ^  ..•••,.•• .     987 

T\t.  52.  Cases  about  justice  in  Contracts  •.•••• , .     S89 

Q.  1.  Must  I  in  all  cases  do  as  I  would  be  done  by  ?•••..••• .    ibid« 

Q.  2.  Is  a  Aon  bound  by  the  Contracts  which  pasents  or  guar- 
dians made  for  him  in  his  inflEuicy }  • ,  ^ « 290 

Q.  3.  If  parents  disagr^^  how  is  the  child  to  act  ?..«••,. .     293 

Q.  4.  Is  one  obliged  by  a  Contract  made  in  ignorance  or  mis- 
take of  the  matter  ? » ibid. 

Q.  6.  Doth  the  Contract  of  a  man  druok^  or  in  a  passion^  or 
melancholy  bind  him  ^ • •     298 

Q.  6.  May  another  hold  such  an  one  to  his  Contract^  or  if  he 
give  or  {day  away  his  money  ?..••• 294 

Q.  7*  Am  I  obliged  by  covenanting  l¥ords  without  a  cove-, 
nanting  intentr «»• «••••    ibid. 

Q.  8.  May  I  promise  a  robber  money  to  save  my  lifej  or  to 
save  a  greater  commodity?  •..,• * 295 

Q.  9.  May  I  give  money  to  a  judge  or  nlagistrate>  to  hire  him 
to  do  me  justice,  and  not  to  wrong  me^  or  not  to  persecute 
me? ..••»...# .^•••;»**>. V  ibid. 

Q.  10.  If  I  make  such  a  Contract  may  the  magistrate  take  it 
of  me? • ibid. 

Q.  11.  If  I  promise  money  to  an  officer  or  robber  under  a 
force,  am  Ibound  to  pay  it  when  the  necessity  is  over?  So 
of  other  constrained  promises ..•.••^•. »..•••    ibid« 

Q.  12.  May  I  promise  a  thief  or  bribe-taker  to  conceal  him, 
and  must  I  keep  that  promise  ?  •••••••• •••••     297 

Q^  13.  Must  I  keq>  a  promise  which  I  was  drawn  into  by 
•deceit? '  •......• ..• 298 

Q.  14.  Is  it  a  covenant  when  neither  of  the  contracting  pjurties 
understand  each    other ?  »•••••••  ••••••^•'•••••••••*    ibid. 

Q.  15.  Must  I  stand.to  a  bargain  made  for  me  by  a  friend  or 
servant  to  my  injury?  ••••••••••••••••••••••• ••     299 

Q«  16.  If  I  say  '  I  will  give  one  this  or  that,'  am  1  bpund  to 
give  it  him ?••♦•••••••••• •....••.•.....    ibid. 

Q.  17*  Doth  a  mental  promise  not  uttored  oblige  ? 300 

Q.  18.  May  I  promise  to  do  a  thing  simply  unlawfol,  without 
a  purpose  to  perform  it,  to  save  my  life  ?  •••••••• ibid. 

Q«  19.  May  any  thing  otherwise  unlawful  become  a  duty 
iqxm  a  promise  to  do  it  ? *••••« ••••.    ibid. 

Q.  20.  May  he  that  promised  for  a  reward  topromote  ano- 
ther's sin,  take  the  reward  when  he  hath  done  it  ? 301 


t 


xii  CONTENTS. 

PAGE 

Q.  21.  Am  I  bound  by  a  Contract  without  witness  or  legal  form  ?    301 

Q.  22.   May  an  office  in  a  court  of  justice  be  bought  for 
money? • ibid. 

Q.  83.  May  a  place  of  magistracy  or  judicature  be  bought  ?  .    302 

Q.  24.  May  one  sell  a  church-benefice  or  orders  ? ibid. 

Q.  25.  May  one  buy  orders  or  a  benefice  ? •..••..•#     303 

Q.  26.  May  I  give  money  to  servants  or  officers  to  assist  ray 
suit? ibid. 

Q.  27.  May  I  after  give  by  way  of  gratitude  to  the  bishop^ 
patron,  &c !  .  .   ibid. 

Q.  28.  May  a  bishop  or  pastor  take  money  for  sermons,  sa- 
craments, or  other  offices  ? ibid. 

Q.  29.  May  I  disoblige  another  of  his  promise  made  to  me  ?i .     304 

Q.  30.  Whatif  it  be  seconded  by  an  oath? ibid. 

Q.  3 1 .  Doth  a  promise  bind,  when  the  cause  or  reason  proveth 
a  mistake  ? ibid. 

Q.  32.  What  if  a  following  accident  make  it  more  to  my  hurt 
than  could  be  foreseen  ? ibid. 

Q.  33.  Or  if  it  make  it  injurious  to  a  third  person  ? ibid. 

Q.  34.  Or  if  a  following  accident  make  the  performance  a  sin  ?    305 

Q.35.  Am  I  bound  to  him  that  breaketh  covenant  with  me?  ibid. 

Q.  36.  May  I  contract  to  do  that  which  I  foresee  like  to  be- 
come impossible  before  the  time  of  performance  ? ibid. 

TU,  3.  Cases  about  justice  in  Buying  and  Selling 306 

Q.  1.  Am  I  bound  to  endeavour  the  gain  of  him  that  I  bar- 
gain with  as  well  as  my  own  ? ibid. 

Q.  2.  May  I  take  more  for  my  labour  or  goods  than  the  worth, 
if  I  can  get  it  ? ibid. 

Q.  3.  May  I  ask  more  in  the  market  than  the  worth? 307 

Q.  4.  How  shall  the  worth  of  a  commodity  be  judged  of  ?   .  .  ibid. 

Q.  5.  May  I  conceal  the  faults,  or  make  a  thing  seem  better 
than  it  is^  by  setting  the  best  side  outward,  adorning,  &c.  .    306 

Q.  6.  If  I  was  deceived,  or  gave  more  than  the  worth,  may  I 
do  so  to  repair  my  loss? ibid. 

Q.  7>  If  I  foresee  a  cheapness  of  my  commodity,  (as  by  com- 
ing in  of  ships,  &c.)  must  I  tell  the  buyer  of  it  that  know- 
eth  it  not? 309 

Q.  8.  May  I  keep  my  commodity  if  I  foresee  a  dearth  ?    ...    310 

Q.  9.  May  one  use  many  words  in  buying  and  selling?    .  .  .  ibid. 

Q.  10.  May  I  buy  as  cheap  as  I  can,  or  below  the  worth  ?  .  .   ibid. 

Q.  11.  May  I  sell  dearer  for  another's  necessity  ?  (cases  in- 
stanced in) ibid. 


CONTENTS.  xiii 

PAGE 

Q.  12.  May  I  take  advantage  of  the  buyer's  ignorance  ?  .  .  -  311 
Q.  iS.  May  I  strive  to  get  a  good  bargain  before  another  ?  .  .  ibid. 
Q.  14.  May  I  buy  a  thing,  or  hire  a  servant,  which  another 

is  first  about,  or  call  away  his  chapman  ? 312 

Q.  15.  May  I  dispraise  another's  commodity,  to  draw  the 

buyer  to  my  own  ? ibid. 

Q.  16.  What  to  do  in  cases  of  doubtful  equity? 313 

Q.  17.  What  if  the  buyer  lose  the  thing  bought  before  pay- 

.    ment  ?  (as  if  a  horse  die,  &c.) ibid. 

Q.  18.  If  the  thing  bought,  (as  ambergris,  jewels,  &c.)  prove 

of  much  more  worth  than  either  party  expected,  must  more 

be  after  paid? ibid. 

Q.  19.  What  if  the  title  prove  bad,  which  was  before  un- 
known?        314 

Q.  20.  If  a  change  of  powers  overthrow  a  title  speedily,  who 

must  bear  the  loss  ? ibid. 

71t  4.  Cases  about  Lending  and  Borrowing 315 

Q.  i.  May  one  borrow  money  who  seeth  no  probability  that 

he  shall  be  able  to  repay  it  ? ibid. 

Q.  2.  Biay  one  drive  a  trade  with  borrowed  money,  when 

success  and  repayment  are  uncertain  ? 316 

Q.  3.  May  he  that  cannot  pay  his  debts,  retain  any  thing  for 

his  food  and  raiment? ibid. 

Q.  4.  May  one  that  breaketh^  secure  that  to  his  wifo  and 

children,  which  on  marriage  he  promised,  before  he  was  in 

debt? ibid. 

Q.  5.  May  one  that  breaketh  retain  somewhat  to  set  up  again 

by  compounding  with  his  creditors  ? ibid. 

Q.  6.  May  I  in  necessity  break  my  day  of  payment  ? 317 

Q.  7*  May  I  borrow  of  one  to  keep  day  with  another  ?  .  .  .  .  ibid. 
Q.  8.  Biay  one  that  hath  no  probability  of  paying  the  last 

man,  borrow  of  one  to  pay  another? ibid. 

Q.  9.  Is  it  lawful  to  take  pledges,  pawns^  or  mortgages  for 

security? 318 

Q.  10.  May  a  forfeiture,   pledge^  or  mortgage  be  kept,  on 

covenant-breaking  ?    •  • ibid. 

Q.  11.  May  I  take  the  promise  or  bond  of  a  third  person  as 

security  for  my  money?  ••• 319 

Q.  12.  Is  it  lawful  to  lend  upon  usury,  interest,  or  increase  ?   ibid. 

Q.13.  Whom  are  we  bound  to  lend  to? 326 

Q.  14.  Is  it  lawful  to  take  money  on  usury,  in  such  cases  as 

the  lender  sinneth  in  ? • ••• 327 


xiv  CONTENTS. 

PAGE 

Q.  15.  Doth  not  contracting  for  a  certain  sum  make  usury 
the  more  unlawful  ? • •  • • •  • . . .     3^ 

Tit.  5.  Cases  about  Lnsory  Contracts  •  •  • 8M 

Q.  1 .  Is  it  lawful  to  lay  wagers  about  the  truth  of  our  discourses  ?  ibid. 

Q.  S.  Is  it  lawful  to  lay  wipers  about  horse-races,  dogs, 
hawks,  &c.>  S«9 

Q.  3.  May  one  give  money  to  see  games  or  activities,  bear- 
baitings,  plays,  &c. } •  •  • ibid. 

Q.  4.  Is  it  lawful  to  play  for  money  -at  cards,  dice;  lottery,  &c.  ?   ibid. 

Q.  5.  Or  at  games  of  activity,  as  bowling,  shooting,  run- 
ning, &c.? 330 

Q.  6.  If  the  loser  prove  angry  and  unwilling  to  pay,  may  I 
get  it  of  him  by  law  ? ibid. 

T%t,6,  Cases  about  Losing  and  Finding • ibid. 

Q.  1.  Must  we  seek  out  the  loser  to  restore  what  we  find  ?  . .    ibid. 

Q.  2.  May  I  take  a  reward  as  my  due,  for  restoring  what  I 
found? •'• ibid. 

Q.  3.  May  I  wish  to  find  any  thing  in  my  way,  or  be  glad 
that  I  find  it? 331 

Q.  4.  May  I  not  keep  it,  if  no  owner  be  found? ibid. 

Qf.^.  If  others  be  present  when  I  Shdit^  thay  I  not  conceal^ 
or  keep  it  to  myself? • ••••    ibid. 

Q.  6.  Who  must  stand  to  the  loss  of  goods  trusted  to  another  ?   ibid. 

Tit.  7'  Directions  to  Merchants,  Factors,  Travellers^  Chap- 
lains^ that  live  among  heathens,  infidels,  or  Papists  ?  • .  •  •     332 

Q.  1 .  Is  it  lawful  to  put  one*s  self  or  servants^  specially  young 
unsettled  apprentices,  into  the  temptations  of  an  infidel  or 
popish  country^  merely  to  get  riches  as  merchants  do  ?. .  • .    ibid. 

0. 2.  May  a  merchant  or  ambassador  leave  his  wife  to  live 
abroad? 336 

Q.  3.  Is  it  lawful  for  young  gentlemen  to  travel  into  other 
kingdoms,  as  part  of  their  education?  Tlie  danger  of 
common  travdling  • 337 

Directions  for  all  these  travellers  in  their  abode  abroad  •  •  • .     344 


■■■.■■  I      i 


,    I 


CHAPTER  XX. 

7^^.  1 .  Motives  and  Directions  against  Oppression •  •  348 

The  Sorts  of  it   ., ibid. 

The  greatness  of  the  sin  of  Oppression.    The  Cure 350 


CONTENTS.  XV 

PAGE 

TU,  2.  Cases  about  Oppression^  especially  of  tenants  •> 357 

Q.  1.  Is  it  lawful  to  buy  land  of  a  liberal  landlord^  when  the 

buyer  must  needs  set  it  dearer  than  the  seller  did  ?  •  • ibid. 

Q.  2.  May  one  take  as  much  for  his  land  as  it  is  wor^  ?  • . . .  S5S 

Q.  3.  May  he  raise  his  rents  >  ••••» 359 

Q.  4.  How  much  below  the  full  worth  must  a  landlord  sell 

his  land? ibid. 

Q.  5.  Biay  not  a  landlord  that  is  in  debt^  or  hath  a  payment  to 

pay,  raise  his  rents  to  pay  it  ?  • ibid. 

Q.  6.  If  I  cannot  relieve  the  honest  poor  without  raising  the 

rent  of  tenants  that  are  worlihy  of  less  charity,  may  I  do  it  ?  360 
Q.  7*  May  I  penally  raise  a  tenant's  rent,  or  turn  him  out, 

because heis  abad  man?  • • 361 

Q.  8.  Biay  one  take  house  or  land  while  another  is  in  posses- 
sion of  it? 362 

Q.  9.  May  a  rich  man  put  out  his  tenants  to  lay  the  lands  to 

hisown  demesnes? »••••  ibid. 

Q.  10.  Biay  one  tenant  have  divers  ten^oients  ? 363 

Q.  II.  Bfay  one  have  divers  trades  ? ibid. 

Q.  19.  Or  keep  shops  in  several  market  towns  ?  ibid. 


CHAPTER  XXI. 


Cases  and  Directions  about  Prodigality  and  sinful  Waste  •  •  363 

Whatitis.    Waysof  sinful  Waste  •••••••••• • 3^ 

Q.  1.  AfB  «U  meik^bound  to  inre  alike  ?  Or  what  is  eoieess  ?  ibid. 
Q.  2.  What  cost  on.  visits  and  entertaii^ments  is  lawful  ? 

(Whether  the  gveateal  good  is  still  to  be  preferred  ?)•...  365 

Q.  3.  What  is  excess  in  buildings  ?  369 

Q.  4.  May  we  not  in  building,  diet,  &c.  be  at  some  charge  for 

our  delight,  as  well  a» lor  necessity  ?  •^••.  ibid. 

Q.  5.  When  are  recreations  too  costly?  370 

Q.6.  When  is  apparel  too  costly  ? « ibid. 

Q.  7.  When  is  retinue,  furniture,  and  other  pomp  too  costly?  37 1 

Q.  8.  When  is  housekeeping  too  costly  ? • ibid. 

Q.  9.  When  are  children's  portions  too  great  ? 372 

Q.  10.  How  feLr  is  frugality  in  small  matters  a  duty  ? 373 

Q.  11.  Must  all  labour  inacallmg? ibid. 

Q.  l!2.  May  one  desire  to  increase  and  grow  rich  ? 374 


xvi  CONTENTS. 

PAGE 

Q.  13.  Can  one  be  prodigal  in  giving  to  the  church  ? 374 

Q.  14.  May  one  give  too  much  to  the  poor  ?  ibid. 

Q.  15.  May  the  rich  lay  out  on  conveniences,  pomp,  or  plea- 
sure, when  multitudes  are  in  deep  necessities  ?  ibid. 

Directions  against  Prodigality  375 


CHAPTER  XXII. 


Cases  and  Directions  against  ii\jurious  Lawsuits,  Witnessing, 
and  Judgment • • 377 

7^.  1.  Cases  of  Conscience  about  Lawsuits  and  proceedings  ibid. 

Q.  1.  When  is  it  lawful  to  go  to  law? ibid. 

Q.  2.  May  I  sue  a  poor  man  for  a  debt  or  trespass  ? • .     378 

Q.  3.  May  I  sue  a  surety  whose  interest  was  not  concerned  in 
the  debt?    ibid. 

Q.  4.  May  I  sue  for  the  use  of  money  ? ibid. 

Q,  5.  May  lawsuits  be  used  to  vex  and  humble  an  insolent, 
badman?  • 379 

Q.  6.  May  a  rich  man  use  his  friends  and  purse  to  bear  down 
apoor  man  that  hath  a  bad  cause  ? • ibid. 

Q.  7.  May  one  use  sudi  forms  in  lawsuits  (declarations,  an- 
swers, &c.)  as  are  false,  according  to  the  proper  sense  of  the 
words? ibid, 

Q.  8.  May  a  person  plead  not  guilty  ?   ibid. 

Q.  9.  Is  a  man  bound  to  accuse  himself,  and  offer  himself  to 
justice  ?  380 

Q.  10.  May  a  witness  voluntarily  speak  that  truth,  which  he 
knoweth  will  be  ill  used  ? ibid. 

Q.  11.  May  a  witness  conceal  part  of  the  truth  ? ibid. 

Q.  12.  Must  a  judge  or  jury  proceed  '  secundum  allegata  et 
probata,'  when  they  know  the  witness  to  be  false  or  the 
cause  bad,  but  cannot  evince  it  ? ibid. 

7^^  2.  Directions  against  these  sins  •  •  •  •  • 381 

The  evil  of  unjust  suits • ibid. 

The  evil  of  felse  witness 382 

The  evil  of  unjust  judgments 383 

The  Cure    384 


CONTENTS,  xTii 

CHAPTER  XXIII. 

PAOB 

Cases  of  Conscience  and  Directions  against  Backbiting^  Slan- 

dering>  and  Evil-speakings 386 

Jit.  1.  Cases  of  Conscience  about  Backbiting  and  Evil-speaking  ibid. 

Q.  i.  May  we  not  speak  evil  of  that  which  is  evil? ibid. 

Q.  2.  May  not  the  contrary  be  sinful  silence  and  befriending 

men'ssins?  ibid. 

Q.  3.  What  if  religious,  credible  persons  report  it? 387 

Q.  4.  If  I  may  not  speak  it,  may  I  not  believe  them  ? ibid. 

Q.  5.  May  we  not  speak  ill  of  open  persecutors  or  enemies  of 

godliness?  ••••• •^••••. ••• ibid. 

Q.  6.  What  if  it  be  one  whose  fepstation  oountenanoedi  Ids 

31  cause,  and  his  deAunation  would  disable  him  ?  •«• 388 

Q.  7-  If  1  may  not  make  a  true  narrative  of  matteis  of  fact, 

how  may  we  write  true  histories  fbr  posterity  ?  ibki. 

Q.  8.  What  if  it  be  one  that  hatii  been  oft  admonished?  •  •  • .  389 

Q.  9.  Oronethat  I  cannot  speak  to  fhce  to  face? ^••*  ibkl. 

Q.10.  Inwhatcasesmayweopenanother*s!aults?  ••••••••••  ibid. 

Q.  11.  What  ifl  hear  liienprdse  the  Widced,  or  their  sins?..  390 

Q.  12.  Are  we  bound  to  reprove  every  backbiter  ?  ••-• 391 

7U.  *i.  INiectkins  against  Backbiting,  Pandering,  and  Evil- 
speaking * ....*<  ibid. 

T%t.%.  The  great  evil  of  these  sins' • 394 


CHAPTER  XXIV. 


Cases  of,  and  Directipna  against  Censoriousness,  and  sinful 

Judging  • ••  898 

Til.  1.  Cases  of  Conscience  about  Judging  others ibid. 

Q.  1.  Am  I  not  bound  to  judge  truly  of  every  one  as  he  is?*  •  ibid. 

Q.  9.  How  for  may  we  judge  ill  of  one  by  outward  appear- 
ance, as  Isce,  gesture,  &g.  399 

Q.  3.  How  fiir  may  we  censure  on  the  report  of  others  ?  ••  ••  ibid. 

Q.  4.  Doth  not  the  fifth  commandment  bind  us  to  judge  bet- 
ter of  parents  and  princes  than  their  lives  declare  them  to  be?  ibid. 

Q.  5.  Whom  niust  we  judge  sincere  and  holy  Christians  ?  400 

Q.6.  Isitnotasintoerr,andtakeamanforbetterthanheis?  ibid. 

Q.  7.  Whom  must  I  take  for  a  visible  church-member  ?  •  •  •  •  ibid. 

VOL.  VI.  b 


\ 


xvui  CONTENTS. 

PAOS 

Q.  8.  Whom  must  I  judge  a  true  worshipper  of  God  ?  401 

Q.  9.  Which  must  I  take  for  a  true  churdi  ? ibid. 

Q.  10.  Whom  must  we  judge  true  prophets  and  true  pastors 

of  thechurch?  408 

Tit.  8.  Directions  for  the  cure  of  sinful  Censoriousness ibid. 

Tit.  3,  The  Eyil  of  the  sin  of  Censoriousness 406 

Tit.  4.  Directions  for  those  that  are  rashly  censured  by  others  4 10 


CHAPTER  XXV. 


N 


Cases  and  Dir^BCtions about  Trustsand  Secrets  ••••• 413 

Tit.  1.  Cases  of  Conscience  about  Trusts  and  Secrets ibid. 

Q.  1.  How  must  we  not  put  our  trust  in  man  ? ibid. 

Q.2.  Whom  to  choose  for  a  trust? ibid. 

Q.  S.  When  may  I  commit  a  secret  to  another?  • 414 

Q.  4.  Must  I  keep  a  secret  when  I  am  trusted  with  it^  but 

promise  it  not  ?  • ibid. 

Q.  5.  What  if  a  secret  be  reyealed  to  me^  without  a  desire  to 

conoealit?  ••••••- • ••    ibid. 

Q.  6.  What  if  it  be  against  the  king  or  sUte? ^    ibid. 

Q.  7>  What  if  it  be  against  the  good  of  a  third  person  ? ibid. 

Q.  8.  What  if  a  man  in  debt  do  trust  his  estate  with  me  to 

defraud  his  creditors?  ••• • ibid. 

Q.  9.  What  if  a  delinquent  intrust  his  person  or  estate  with 

me  to  secure  it  from  penalty?  415 

Q.  10.  What  if  a  friend  intrust  his  estate  with  me  to  secure  it 

firom  some  great  takes  to  the  king?  ibid. 

Q.  11.  What  if  a  man  that  suffereth  for  religion  commit  his 

person  or  estate  to  my  trust?  ibid. 

Q.  li.  If  a  Papist  or  erroneous  person  intrust  me  to  educate 

his  children  in  his  error  when  he  is  dead,  I  being  of  his 

mind,  must  I  perform  it^  when  I  am  better  informed  ?  ....  ibid. 
Q.  13.  What  if  one  turn  Pkipist,  &c.  after  another  hath  com- 
mitted his  children  to  him  ?  ••••.•••.•••...•••. 415 

Q.  14.  Must  I  wrong  my  estate  to  satisfy  a  dying  friend  in 

taking  a  trust  ?  Ibid. 

Q.  15.  What  if  after  the  trust  prove  more  to  my  hurt  than 

I  could  foresee?  I^jij. 

Q.  16.  What  if  he  cast  the  trust  on  me,  without  my  promise 

toacceptit? , .,.,     ^i>^ 


CONTENTS.  jdx 

PAGE 

Q.  17.  Mxy  I  not  ease  mysdf  cff  a  trust  of  orphans^  by  cast- 
ing it  on  the  sonrhring  kindred^  if  they  calumniate  me  as 
unfiuthfiil) 417 

Q.  18.  Wliat  is  a  minister  to  do  if  a  penitent  confess  secretly 
tohimaheinousoraca|rftalcrime? • •••    ibid. 

TU,t.  Directions  about  Trusts  and  Secrets 419 


CHAPTER  XXVI. 


Directions  against  Selfishness^  as  it  b  contrary  to  the  love  of 
our  neighbour.  The  Nature  and  Evil  of  tiie  sin^  and  the 
Cure  X 4Si 


CHAPTER  XXVII. 


Cases  and  Directions  for  Loving  our  Neighbours  as  ourselves  485 

lU.  1.  Cases  of  Conscience  about  Loving  our  Neighbour  • .  ibid. 
Q.  1.  How  must  I  love  another  as  myself^  in  degree^  or  kind, 

or  only  reality? •• ibid. 

Q.  8.  What  is  Uie  true  nature  of  love  to  myself  and  others  ?.  •  ibid, 
Q.  3.  If  none  must  be  loved  above  their  worth,  how  doth  God 

lovesinners? • • • 486 

Q.  4.  Must  I  love  aU  in  degree  as  much  as  myself? 489 

Q.  5.  Must  Hove  any  more' than  myself  ? ibid. 

Q.  6.  Must  I  love  other  men's  wife,  children,  &c.  better  than 

my  own,  when  they  are  better  ? • ibid. 

Q.7'  Who  is  that  neighbour  whom  I  mustlove  as  myself  ?••  430 
Q.  8.  Must  we  love  and  pray  ftnr  antichrist,  and  those  that  sin 

against  the  Holy  Ghost ?  •*••• «••••••••••  ibid. 

Q.  9.  Must  we  not  hale  God*s  enemies  ? ibid. 

Q.  10.  May  I  not  wish  hurt  to  another  more  than  to  myself?  431 

Tit.  8.  Directions  to  love  our  Neighbours  as  ourselves ibid. 

TU.  3.  The  Reasons  and  Motives  of  love  to  our  Neighbour*  •  43S 


CHAPTER  XXVIIL 


Cases  of,  and  Directions  for  the  Love  of  Godly  Persons  as  such    436 
TSl.  1.  Cases  of  Conscience  about  Love  to  theGodly ibid. 


f 

CONTENTS. 

PAQB 

Q.  ] .  How  can  we  lov«  tbegodly>  wheanoiiecan  know  tiK>tiier 

to  be  sinoiere ?  r« ••••••••% •     436 

Q.  3.  Must  welonte  Ihem  a&godly  that  give  no  account  of  the 

time>  manner^  or  means  of  thdrconyereioin?  « •¥.•..    ibid. 

Q.  3.  What  if  they  are  so  i^orant  that  they  know  not  what 

faith,  repentance,  conversion,  &c.  are  ?  ••••••••••••••••••     437 

Q.  4.  Must  I  take  the  visible  members  of  the  church  for  truly 

godly?  438 

Q.  5.  Must  we  take  all  visible  members  equally  to  be  godly 

and  lovely? 439 

Q.  6.  Must  we  love  all  equally,  strong  and  weak,  that  seem 

sincere? • 440 

Q.  7.  Must  we  love  those  better  that  have  much  grace  and 

little  useful  gifts,  or  those  that  have  less  grace  and  more 

profitable  gifts  for  the  church  ? ibid. 

Q.  8.  Must  we  love  him  as  godly  who  liveth  in  any  heinous  sin  ?  ibid. 
Q.  9.  Must  an  excommunicate  person  be  loved  as  godly  or 

not? 441 

Q.  10.  Can  an  unsanctified  man  truly  K>ve  a  godly -man )  . . ,.     Mt 

Q.  11.  Can  he  lovehim  because  he  is  godly  ?  ••  ibid. 

Q.  12.  May  he  love  a  godly  man  because  he  would  make  him 

godly?  • • iWd. 

Q.  13.  Doth  any  such  love  die  godly  more  than  others  ?  .. ..     443 
Q.  14.  Do  all  true  Christians  love  all  the  godly  that  wrong 

them,  or  differ  from  them  ?•••  • ibid. 

Q.  15.  What  is  that  love  of  the  godly  which  proveth  our  sitf^ 

cerity,  and  whidi  no  hypocrite  can  reafdi  to  ? ibid. 

Tit  2.  Directions  for  traelioving  the  children  of  God    444 

Tit.  3.  Motives  ormeditative  Helps  tdL6ve  the  godly 446 

r%t  4.  The  Hindrances  and  £kiemies  of  Christitei  Lo Ve  ...'•..     448 

Tit  6.  The  Counterfeits  of  Christiaii  Love  •••.. 462 

Tit  6.  Cases  and  Directions  for  intunate,  special  !Priends  ; . . .     453 
Q.  1.  Is  it  lawful  to  have  an  earnest  deHire  to  be  loved  by 

others  5  especially  by  some  one  above  all  others  ?  ibid. 

Q.  2.  Is  it  lawM,  meet,  or  desirable,  to  entertain  that  ex- 
traordinary affection  to  any,  which  id  called  special  friend- 
ship ?  or  to  have  one  endeared,  intimate  friend,  whom  we 

prefer  before  all  others  ?  455 

Q.  3.  Is  it  meet  to  have  mtpre  bosom  friends  than  one  > 456 

Q.  4.  Is  it  meet  for  him  to  choose  any  other  bosom  friend, 
that  hath  a  pious  wife  ?  and  is  any  so  fit  for  this  friend- 
shipasawife? 457 


CONTENTS. 

PAOB 

Q.  6.  Jb  it  meet  to  love'a  frienit  for  ojgjr  owA^eoqai^e^ityr?  . 

Mu9t  I  or  my  friend  be  thechiefjend  ^jnylpTe'or.&iend^kip^  457 
Q.  6.  May  we  jkeep  any  secret £rom  ^uc^  aJnendj^-or  hii^eafi^ 

8uspici<m  of  hinij  or  suppose  that  he  pi^ay  proye  unjEuthful?  468 
Q.  7.  Mi^  we  (ihanga  an  oldlio8oiD.|iiend  for  a^  aevir  onfe^  •  -  ibid. 
Q.  8.  What  loye  ia  due  to-  a  minWtep  thatvhatlli>eeQitbe 

meao^yof  my  eonverrioii  1)  ^..^.••^^^•^•....••..^.^^•h.fK:^*^.,*  ibid. 
Q.  9.  What  ifi,  the  310  and  danger  of  loving  another  too  mudi }  459 
Q.  10.  What  muatbe  theqiia}ificatipnH)f>«;bo«Omfitoidl:..  409 
Twenty  things  necessary  to  such  a  Friendship;  so  rare  as 

prove  it  rare  •..r^r»^.,'».rr,^.-..-«,.r»*-r«-r^ ibid. 

I>irections  for  the  right  use  of  special  Friendship  465 


* 


CHAPTER  XXIX. 


Cases  and  DiinecUons  for  Loving  Enemies  and  doing  them 

good 469 

^.^                — ^»-                    ■■.'"'■'  '  ^" 

TU.  1.  Q.  1.  Whom  omst  I  account  and  love  as  an  enemy  ?  ibid. 

Q.  ^.  Why  and  how  must  an  enemy  be  loved  > ibid. 

Q.3.  Must  I  desire  God  to  forgive  h^  while  he  repenteth  not?  470 
Q.  4.  What  if  he  be  my  enemy  for  reli^on,  and  so  aa  enemy 

to  God? ibid. 

Q.  5.  What  if  my  benefits  enable  and  embolden  him  to  do  hurt  ?  ibid. 
Q.  6.  May  I  not  hurt  an  enemy  in  my  own  defence^  and  wish 

him  as  much  hurt  as  I  may,4iqhim  ?  • 471 

Q.  7.  Must  kings  and  states  love  their  enemies  ?    How  then 

shall  they  make  war  ? 472 

7U.  2.  Motived  to  tbve  and  do  jgood  io  enemies  ..............  ibid. 

TO.  3.  Direction!  for  the  practice  • 474 


CHAPTER  XXX. 

Cages  and  Directions  about  Works  of  Charity  ••«- 476 

TO.  1.  Caaesr  of  CmiscieneedboiotWorics  of  Charity  ibid. 

Q«  1.  What  are  the  gnmnds  and  motives  of  good  works  ?  ••  •  ibid. 
Q.  ^.  What  is  a  good  work  which  God  hath  promised  to  re- 
ward?    479 


Mil  CONTENTS. 

PAOB 

Q.  3.  What  pwdcular  good  works  should  one  choose  at  this 
time,  that  would  best  improve  his  master's  stock  ? 4T9 

Q.  4.  In  what  order  must  we  do  good  works,  and  who  must 
be  preferred? 482 

Q.5.  Is  it  betterto  give  in  lifetime  or  at  death? 483 

Q.  6.  and  7-  Must  we  devote  a  certain  proportion  of  our  in- 
comes  ?  and  what  proportion  ?  A  Letter  to  Mr.  Qouge  on 
tiiat  question ibid. 

TU.9.  Directbns  for  Works  of  Charity 503 


CHAPTER  XXXL 


Cases  and  Directions  about  Confessing  Sins  and  Injuries  to 

others ^ 507 

Til.  1.  Cases  about  Confessing  Sins  and  Injuries  to  others  ..  ibid. 

Q.  1.  Whennnist  we  confess  wrongs  to  those  that  we  have 

wronged? ibid. 

Q.  2.  What  will  excuse  us  from  such  confessions  ? 508 

Q.3.  Must  Iconfess  a  purpose  of  injury  which  was  never  ex- 
ecuted?   ibid. 

Q.  4.  When  must  sins  against  God  be  confessed  to  men  ?  •••  •  ibid. 

Tit,  2.  The  Directions  for  just  confessing  Sin  to  others 509 


CHAPTER  XXXIL 


y/'    Cases  and  Directions  about  Satisfaction  and  Restitution  ....  511 

711.1.  Cases  of  Conscience  about  Satisfection  and  Restitution  ibid. 
Q.  1.  What  is  satisfection^  what  restitution^  and  when  a. duty? 

Why  did  they  restore  fourfold  by  the  law  of  Moses?   ibid. 

Q.  2.  How  far  is  satisfaction  and  restitution  necessary  ? .. ..  512 

Q.  3.  Who  are  bound  to  makeit? • 513 

Q.  4.  To  whom  must  it  be  made?  ••••• *■  514 

Q.  5.  What  restitution  is  to  be  made  for  dishonouring  rulers 

or  parents? ibid. 

Q.  6.  How  must  satisfection  be  made  for  danders  and  lies  ?..  ibid. 

Q.  7.  And  for  tempting othen  to  sin  and  hurting  their  souls?  ibid. 

Q.  8.  And  for  murder  or  manslaughter  ? 515 

Q.  9.  Is  a  murderer  bound  to  offer  himself  to  justice  ?  ibid. 


CONTENTS.  uiii 

PA6B 

Q.  10.  Or  to  do  exectttk»  on  himself  > 516 

Q.  11.  What  satia&ction  is  to  be  made  by  a  fbrnicator  or 

adulterer? ibid. 

Q.  12.  In  what  cases  is  a  man  excused  from  satis&ctioo  and 

restitution? • 517 

Q.  13.  What  if  restitution  will  cost  the  restorer  more  than 

thethingis  worth?  ibid. 

Q.  14.  What  if  conHessing  a  fsult  win  turn  the  rage  of  the 

injured  person  against  me  tomyruin? ibid. 

7^.2.  The  Directions  for  practice 618 


CHAPTER  XXXIIl 


^  Cases  and  Directions  about  our  obtaining  pardon  from  God  519 

71/.  1.  Cases  of  Conscience  about  obtaining  pardon  from  God  ibid. 

Q.  1.  Is  there  pardon  to  be  had  for  all  sin  without  exception  ?  ibid. 

Q.  S.  What  if  one  oft  commit  the  same  heinous  sin  ? ibid. 

Q.  3.  Is  the  day  of  grace  and  pardon  ever  past  in  this  life  ?  . .  ibid. 

Q.4.  Maywebesure  that  we  are  pardoned  ? • 520 

Q.  5.  Can  any  man  pardon  sin  against  God,  and  how  fnr  ? . .  ibid* 

Q.  6.  Is  sin  forgiven  before  it  is  committed  ? »» 521 

Q.  7«  Are  the  elect  pardoned  and  justified  before  repentance  ?  522 

Q.  8.  Is  pardon  or  justification  perfect  before  death  ? ibid. 

Q.  9.  Isour  pardon  perfectasto  all  sins  past? ibid. 

Q.  10.  May  pardon  or  justification  be  lost  or  reversed? 523 

Q.  11.  Is  the  pardon  of  my  own  sin  to  be  believed  '  fide  Divi- 

na?*  and  is  it  the  meaning  of  that  artideof  the  creed  ?  ••  ••  ibid. 
Q.  12.  May  one  in  any  kind  trust  to  his  own  faith  and  repen- 
tance for  his  pardon?  .^•••^ 524 

Q.  13.  What  are  the  causes  and  conditions  of  pardon?  ibid. 

711.2.  Directions  for  obtaining  pardon  from  God ibid. 


CHAPTER  XXXIV. 


^  Cases  and  Directions  about  Self-judging  ..•« ^     529 

71/.  I.  Cases  of  Conscience  about  Self-judging ibid. 


Q.  1.  What  are  the  reasons^  uses,  and  motives  of  self-judging?  ibid. 


triT  CONTENTS. 

PAOB 

Q.  S.  What  should  ignorant  persons  do  whose  capacity  will 
not  reach  to  so  high  a  work  as  tme  self-ezaxnination  and 
self-judging  ? 5^7 

Q.  3.  How  far  may  a  weak  -Christian  take  the  judgment  of  his 
pastor  or  others  ahout  his  sincerity  and  justification  ? ibid. 

TU,  2.  Directions  Ibr  judging  of  our  actions 5^ 

J%t.  3.  Directions  for  judging  of  our  estates,  to  know  whe- 
ther we  are  justified,  and  in  astate  of  life? 530 


A 


CHRISTIAN  DIRECTORY 


PART    IV. 


CHRISTIAN  POLITICS: 


OB, 

ALL  THE  DUTIES  OF  THE  SIX  LAST  COMMANDMENTS,  IN  OUR 

POLITICAL  RELATIONS,  AND  TOWARDS  OUR  NEIGHBOURS, 

WITH  THE  PRINCIPAL  CASES  OF  CONSCIENCE  ABOUT 

THEM. 


Reader, 

Think  not  by  the  title  of  this  part,  that  I  am  doing  the 
same  work  which  I  lately  revoked  in  my  **  Political  Apho- 
risms;" though  I  concluded  that  book  to  be 'quasi  non 
scriptum,'  I  told  you  I  recanted  not  the  doctrine  of  it,  which 
is  for  the  empire  of  Qod,  and  the  interest  of  government, 
order,  and  honesty  in  the  world.  This  is  no  place  to  give 
you  the  reasons  of  my  revocation,  besides  that  it  offended 
my  superiors,  and  exercised  the  tongues  of  some  in  places 
where  other  matters  would  be  more  profitable  :  pass  by  all 
that  concemeth  our  particular  state  and  times,  and  you  may 
know  by  that  what  principles  of  policy  I  judge  divine.  And 
experience  teacheth  me,  that  it  is  best  for  men  of  my  pro- 
fession, to  meddle  with  no  more,  but  leave  it  to  the  Contzeu's, 
the  Amisfleus's,  and  other  Jesuits,  to  promote  their  cause 
by  voluminous  politics.  The  pope's  false-named  church  is 
a  kingdom,  and  his  ministers  may  write  of  politics  more 
congruously,  and  (it  seems)  with  less  offence  than  we.  Saith 
the ."  Geographia  Nubiensis"  aptly,  "  There  is  a  certain  king 

,       VOL.    VI.  B 


2  CHRISTIAN   DIRECTORY.  [PART  IV. 

dwelling  at  Rome  called  the  pope.  See"  when  hm  goeth  to 
describe  him.  Nothing  well  suits  with  our  function,  but 
the  pure  doctrine  of  salvation :  let  statesmen  and  lawyers 
mind  the  rest. 

Two  things  I  nwist  apologize  form  this  part.  1 .  That  it 
is  maimed  by  defect  of  those  directions  to  princes,  nobles, 
parliament-men,  and  other  magistrates,  on  whose  duty  the 
happiness  of  kingdoms,  churches,  and  the  world  dependeth. 
To  which  I  answer.  That  those  must  teach  them  whom  they 
will  hear :  while  my  reason  and  experience  forbid  me,  as  an 
unacceptable  person,  to  speak  to  them  without  a  special  in- 
vitation, I  can  bear  the  censures  of  strangers,  who  knew  not. 
them  or  me.  I  am  not  so  proud  as  to  expect  that  men  so 
much  above  me,  should  stoop  to  read  any  directions  of  mine, 
much  less  to  think  me  fit  to  teach  them.  Every  one  may 
reprove  a  poor  servant,  or  a  beggar  (it  is  part  of  their  pri- 
vilege). But  great  men  must  not  be  so  much  as  admonish- 
ed by  any  but  themselves,  and  such  as  they  will  hear.  At 
least  nothing  is  a  duty,  which  a  man  hath  reason  to  think 
is  like  to  do  much  more  harm  than  good.  And  my  own 
judgment  is  much  against  pragmatical,  presumptuous  prea- 
chers, who  are  over-forward  to  meddle  with  their  governors, 
or  their  affairs,  and  think  that  Qod  sendeth  them  to  reprove 
persons  and  things  that  are  strange  to  them,  and  above 
them ;  and  vent  their  distastes  upon  uncertain  reports,  or 
without  a  oall.  « 

2.  And  I  expect  to  be  both  blamed  and  misunderstood, 
for  what  I  here  say  in  the  confutation  of  Master  Richard 
Hooker's  ''  Political  Principles,"  and  my  citation  of  Bishop 
Bilson,  and  sach  others.  But  they  must  observe,  1.  That 
it  is  not  all  in  Master  Hooker's  first  and  eighth  book,  which 
I  gainsay ;  but  the  principle  of  the  people's  being  the  foun- 
tain of  authority,  or  that  kings  receive  dieir  office  itself  from 
them,  with  the  consequents  hereof.  How  far  the  people 
have,  in  any  countries,  the  power  of  electing  the  persons, 
families,  or  forms  of  government,  or  how  far  nature  giveth 
them  propriety,  and  the  consequents  of  this,  1  meddle  not 
with  at  all.  2.  Nor  do  I  choose  Master  Hooker  out  of  any 
envy  to  his  name  and  honour,  but  I  confess  I  do  it  to  let 
men  know  truly  whose  principles  these  are.  And  if  any 
(causelessly)  question,  whether  the  eighth  (imperfect)  book 


CHAP.  I.}  CHRIflpIAN  POLITICS.  3 

be  in  those  paBsages  kis  own,  let  them  remember  that  tiie 
Slim  of  all  that  I  confute,  ie  in  his  first  book,  which  is  old, 

and  highly  honoured,  by you  know  whom.     And  I 

.  will  do  him  the  honour,  and  myself  the  dishonour  to  con- 
fees,  that  I  think  the  far  greater  number  of  casuists  and  au- 
tliors  of  politics.  Papists  and  Protestants  are  on  his  side, 
and  fe^pest  on  mine :  but  truth  is  truth. 

On  the  subjects'  duty  I  am  larger,  because,  if  they  will 
not  hear,  at  least  I  may  boldly  and  freely  instruct  them* 

If  in  the  latter  part  there  be  any  useful  cases  of  con- 
science left  out,  it  is  because  I  could  not  remember  them. 

Farewell. 


CHAPTER  I. 


General  Rules  for  an  Upright  Conversation, 

•Solomon  saith,  '^  He  that  walketh  uprightly  walketh  sure- 
ly*/' And  perfection  and  uprightness  are  the  characters  of 
Job^.  And  in  the  Scripture  to  be  upright  or  righteous,  and 
to  walk  uprightly,  and  to  do  righteously,  are  the  titles  of 
those  that  are  acceptable  to  Qod.  And  by  uprightness  ia 
meant  not  only  sincerity  as  opposed  to  hypocrisy ;  but  also 
rectitude  of  heart  and  life,  as  opposed  to  crookedness  or 
sin ;  and  this  as  it  is  found  in  various  degrees :  of  which  we 
use  to  call  the  lowest  degree  that  is  saving  by  the  name  of 
sincerity,  and  the  highest  by  the  name  of  perfection. 

Concerning  uprightness  of  life,  I  shall,  I.  Briefly  tell 
you  some  of  those  blessings  that  should  make  us  all  in  love 
with  it,  and,  II.  Give  you  some  necessary  rules  of  practice. 

1.  Uprightness  of  heart  and  life  is  a  certain  fruit  of  the 
Spirit  of  grace,  and  consequently  a  mark  of  our  union  with 
C^st,  and  a  proof  of  our  acceptableness  with  Qod.  "  My 
defieace  is  of  God,  who  saveth  Uie  upright  in  heart  ""Z'  ''  For 
the  righteous  Lord  loveth  righteousness,  and  his  counte- 
nance doth  behold  the  upright  "*."  It  is  a  title  that  God  him- 
self assumeth;  ''Good  and  upright  is  the   Lord*."    ''To 

•  Vrow.  X.  9.  *  Job  i,  1.  8.     ii.  a     .  «  Psal.  tiI.  10. 

^  Psd.  u.  7.  •  PmI.  ixT.  8. 


4  CHRISTIAN  DIRECJTORY.  [PART  IV. 

shew  that  the  Lord  is  upright,  he  is  my  Rock,  and  no  un- 
righteousness is  in  him  ^"  And  God  calleth  himself  the 
Maker,  the  Director,  the  Protector,  and  the  Lover  of  the 
upright  "  God  made  man  upright »."  "  The  Lord  know- 
eth  the  way  of  the  righteous  •"."  "  What  man  is  he  that 
feareth  the  Lord?  him  will  he  teach  in  the  way  that  he  shall 
choose  *."  "  He  layeth  up  sound  wisdom  for  Uie  rigUteous ; 
he  is  a  buckler  to  them  that  walk  uprightly ''." 

2.  The  upright  are  the  pillars  of  human  society,  th»t 
keep  up  truth  and  justice  in  the  world;  without  whom  it 
would  be  but  a  company  of  liars,  deceivers,  robbers,  and 
enemies,  that  live  in  constant  rapine  or  hostility.  There 
were  no  trust  to  be  put  in  one  another,  further  than  self- 
interest  did  oblige  men.  "  Lord,  who  shall  abide  in  thy  ta- 
bernacle? Who  shall  dwell  in  thy  holy  hill?  He  that 
walketh  uprightly,  and  worketh  righteousness,  and  speaketh 
the  truth  in  his  heait  ^"  Therefore  the  wicked,  and  the  ene- 
mies of  peace,  and  destroyers  of  societies,  are  still  described 
as  enemies  to  the  upright.  "  For  lo,  the  wicked  bend  their 
bow,  they  make  ready  their  arrow  upon  the  string,  that  they 
may  privily  shoot  at  the  upright  in  heart.  If  the  founda- 
tions be  destroyed,  what  can  the  righteous  do "* ?"  "The 
just  and  upright  man  is  laughed  to  scorn".'*  *'  The  wiqked 
have  drawn  out  the  sword  to  slay  such  as  be  of  upright  con- 
versation"." And  indeed  it  is  for  the  upright's  sake  that 
societies  are  preserved  by  God,  as  Sodom  might  have  been 
for  ten  Lots.  At  least  they  are  under  the  protection  of  om- 
nipotency  themselves.  "  He  that  walketh  righteously  and 
speaketh  uprightly,  he  that  despiseth  the  gain  of  oppression, 
that  shaketh  his  hand  from  holding  of  bribes,  that  stoppeth 
his  ear  from  hearing  of  blood,  that  shutteth  his  eyes  from  . 
seeing  evil ;  he  shall  dwell  on  high,  his  place  of  defence 
shall  be  the  munitions  of  rocks;  bread  shall  be  given  him  ; 
his  waters  shall  be  sure :  thine  eyes  shall  see  the  king  in  his 
beauty ;  they  shall  behold  the  land  that  is  very  far  off  p." 
"  The  upright  shall  have'good  things  in  possession  *>.*'    "  The 


'  PsaLxcii.  15.         i  Eccl.  vu.  J9.         ^  PmI.  i.  6.  *  Paal.  xxv.  12. 

^  Prov.  ii.  7.  *  Psal.  xv.  1 ,  «.        "  Psal.  xi.  8,  3.    "  Job  xii.  4. 

<»  Psal.xxxvii.  14.     p  Isa.  xxxiil.  15, 16.  *»  Prov.  xxviii.  10. 


CHAP.  I.]  CHRISTIAN    POLITICS.  5 

house  of  the  wicked  shall  be  overthrown ;  but  the  taberna- 
cle of  the  upright  shall  flourish  ^" 

3.  Uprightness  aSbrdeth  peace  of  conscience,  and  quiet- 
ness and  holy  security  to  the  soul.  This  was  Paul's  rejoic- 
ing, the  testimony  of  his  conscience,  that  '*  in  simplicity  and 
godly  sincerity  he  had  had  his  conversation  in  the  world, 
and  not  in  fleshly  wisdom*."  And  this  was  David's  com- 
fort. *'  For  I  have  kept  the  ways  of  the  Lord,  and  have  not 
wickedly  departed  from  my  Qod;  for  all  his  judgments 
were  before  me,  and  as  for  his  statutes,  I  did  hot  depart 
from  them.  I  was  also  upright  before  him,  and  have  kept 
myself  from  mine  iniquity.  Therefore  hath  the  Lord  re- 
compensed me  according  to  my  righteousness ; with  the 

merciful  thou  wilt  shew  thyself  merciful,  and  with  the  up^ 
right  thou  wilt  shew  thyself  upright  ^"  Yea,  peace  is  too 
little;  exceeding  joy  is  the  portion,  and  most  beseeming 
condition  of  the  upright.  **  Be  glad  in  the  Lord,  and  re- 
joice ye  righteous,  and  shout  for  joy,  all  ye  that  are  upright 
in  heart"."  "Rejoice  in  the  Lord,  O  ye  righteous,  for 
praise  is  comely  for  the  upright''."  **  The  righteous  shall  be 
glad  in  the  Lord,  and  trust  in  him,  and  all  the  upright  in 
heart  shall  glory  y."  '*  Light  is  sown  for  the  righteous,  and 
gladness  for  the  upright  in  heart '."  The  Spirit  that  sanc« 
tifieth  them,  will  comfort  them. 

4.  As  the  upright,  so  their  upright  life  and  duties  are 
specially  delightful  and  acceptable  to  Qod*".  The  prayer 
of  the  upright  is  his  delight  ^.  Therefore  Qod  blesseth  their 
duties  to  them,  and  they  are  comforted  and  strengthened  by 
experience  of  success.  "  The  way  of  the  Lord  is  strength 
to  the  upright,  but  destruction  shall  be  to  the  workers  of 
iniquity  V  **  Do  not  my  words  do  good  ta  him  that  walk- 
eth  uprightly**." 

5.  No  carnal  politics,  no  worldly  might,  no  help  of 
friends,  nor  any  other  human  means,  doth  put  a  man  in  so 
safe  a  state,  as  uprightness  of  heart  and  life.  To  walk  up- 
rightly, is  to  walk  surely,  because  such  walk  with  Qod,  and 
in  his  way,  and  under  his  favour,  and  his  promise ;  and  if 

'  Pror.  xiv.  11.  •  2  Cor.  i.  1«.  »  2  Sam.  xxii.  ««— 24. 

"  Psal.xxxii.  11.  ^  Psal.  xxxiii.  1.  7  Psal.  Ixiv.  10, 

*  PiaL  xorii.  11.  «  Prov.  xv.  8.  ^  Ptfa).  xv.  ^. 
«  Prwr.  1.  29.                      ^  Micah  ii.7. 


C  CHRISTIAN    DIRECTORY.  [PART    IV. 

• 

Ood  be  not  sufficient  secHiity  for  us^  there  is  none.  "  Sure- 
ly the  righteous  shall  give  thanks  unto  thy  name  ;  the  up- 
right shall  dwell  in  thy  presence  •.**  "  The  integrity  of  the 
upright  shall  guide  them,  but  the  perverseness  of  transgres- 
sors  shall  destroy  them.  The  righteousness  of  the  upright 
shall  deliver  them,  but  transgressors  shall  be  taken  in  their 
€mn  naughtiness  '/' 

6.  Lastly,  the  failings  and  weaknesses  of  the  upright  are 
pardoned,  and  therefore  they  shall  certainly  be  saved*. 
The  upright  may  say  in  all  their  weaknesses  as  Solomon  ; 
'^  I  know  also,  my  God,  that  thou  triest  the  heart,  and  hast 
pleasure  in  uprightness;  as  for  me,  in  the  uprightness  of  my 
heart  I  have  willingly  offered  all  these  things  K"*  '*  Ood 
will  do  good  to  them  that  are  good,  and  to  them  that  are 
upright  in  their  hearts  K"  The  upright  love  him  ^>  and  are 
loved  by  him*  ''No  good  thing  will  he  withhold  firom 
them  V^  The  way  to  right  comforting  the  mind  of  man,  is 
to  shew  to  him  his  uprightness  °*.  ''  And  whoso  walketh 
uprightly  shall  be  saved  ".**  "  For  the  high  way  of  the  up- 
right is  to  depart  from  evil,  and  he  that  keepeth  his  way» 
preserveth  his  soul  ^"  I  conclude  with  Psal.  xxxvii.  37» 
''  Mark  the  upright  man,  and  behold  the  just,  for  the  end  of 
that  man  is  peace.^ 

II.  The  true  rules  of  an  upri^t  life  are  these  that  fol- 
low. 

1.  He  that  will  walk  uprightly  must  be  absolutely  devo- 
ted and  subjected  unto  Ood :  he  must  have  a  QoA,  and  the 
true  Ood,  and  but  one  Ood;  not  notionally  only,  but  in 
sincerity  and  reality :  he  must  have  a  Ood  whose  word  shall 
be  an  absolute  law  to  him  ;  a  Ood  that  shall  command  him- 
self, his  time,  his  estate,  tnd  all  that  he  hath,  or  that  he  can 
do ;  a  Ood  whose  will  must  be  his  will,  and  may  do  with 
him  what  he  please ;  and  who  is  more  to  him  than  all  the 
world ;  whose  love  will  satisfy  him  as  better  than  life,  and 
whose  approbation  is  his  sufficient  encouragciment  and  re- 
ward i*. 

•  PmI.  oil.  13.  '  Prov«  xi.  9. 6  t  Rom.  vii.  t4»  t5.    viii.  1. 
^  1  Chroiu  xxU.  17.         *  Psal.  cxxv.  4.                ^  Cant.  i.  4. 

1  Psal.  Ixxuv.  11.  ">  Job  xxxiii.  tS  "  Proy.  xxtUi.  18. 

•  Piw.-xvi.17. 

P  Psal.  IxxiU.  S5.     Ixiii.  3.     1  Cor.  iv.  3»  4.    PbU.  iii.  8, 9.  18, 19.     Psal.  iv. 
7,  8.     Luke  xii.  4.    MatU  Vi.  1—3. 


CHAP.  I.]  CHRII^TIAN  POLITICS.  7 

2.  His  hope  must  be  set  upon  heaven  as  the  only  fblicity 
of  his  soul :  he  must  look  for  his  reward  and  the  end  of  all 
his  labours  and  patience  in  another  world ;  and  not  with  the 
hypocrite,  dream  of  a  felicity  that  is  made  up  first  of  world- 
ly things,  and  then  of  hearen,  when  he  can  keep  the  world 
no  longer.  He  that  cannot,  that  doth  not  in  heart,  quit  all 
the  world  for  a  heavenly  treasure,  and  venture  his  all  upon 
the  promise  of  better  things  hereafter,  and  forsaking  all, 
take  Christ  and  everlasting  happiness  for  his  portion,  can- 
not be  npri^t  in  heart  or  life  \ 

3*  He  must  have  an  infallible  teacher  (which  is  only 
Christ)  and  the  encouragement  of  pardoning  grace  when  he 
fiuletb,  that  he  sink  not  by  despair ;  and  therefore  he  must 
live  by  faith  on  a  Mediator.  And  he  must  have  the  fixed 
principle  of  a  nature  renewed  by  the  Spirit  of  Christ  V 

4.  He  that  will  walk  uprightly,  must  have  a  certain,  just, 
infollible  role ;  and  must  hold  to  that,  and  try  all  by  it ;  and 
this  is  onlgr  the  Word  of  Qod.  The  teachings  of  men  must 
be  valued  as  helpa  to  understand  this  Word ;  and  the  judg- 
ments of  our  teachers,  and  those  that  are  wiser  than  our- 
selves, must  be  of  great  authority  with  us  in  subordination 
to  the  Scripture.  But  neither  Uie  learned,  nor  the  godly, 
nor  the  great,  must  be  our  rule  in  co-ordination  with  th» 
WonlofGod*. 

6.  He  that  will  walk  uprightly,  must  have  both  a  solid 
and  a  large  understanding,  to  know  things  truly  as  they  are,. 
and  to  see  all  particulars  which  must  be  taken  notice  of,  in 
all  the  cases  which  he  must  determine,  and  all  the  actions 
which  his  integrity  is  concerned  in.  1.  There  ia  no  walking 
npri^tly  in  the  dark.  Zeal  will  cause  yon  to  go  apace  { 
but  not  at  all  to  go  right,  if  judgment  guide  it  not.  Erro- 
neous zeal  will  make  you  do  evil  with  double  violence,  and 
with  blasphemous  fathering  your  sins  on  God,  and  with  im- 
penitence and  justification  of  your  sinS  This  made  Paul 
mad  in  persecuting  the  church.    *^  Folly  is  joy  to  him  that 

«  Uke  UT.  S6,  Sr.  99, 3^    xviiL  %t.    Matt.  n.  19,  fO.    1  Jobo  ii,   15. 
PhiL  in.  18.  tl. 

'  Jobo  ni.  16.    ja.  t.kc    iH.  $,  6.    Roro.  viii.  8,  9. 

•  S  Tim.  iS.  15.  Imu  vui.  SO.  xotii.  SI.  1  Tbess.  v.  12.  James  iv.  IS. 
BekTiiLl0.16.    Ntb.U.  13>  14.    Ptal.  xii.  7.    cxiz.  1^3. 

*  Plrov.i.  5.  X.  S3.  xviL  S7.  ui.4.  ,Paal.  czi.  10.  Epb.  i.  18.  Acts  xx?v 
IS.    Col.L9.    iiS.     STim.u.7.     1  Cor.  ziy.  5.  SO. 


8  CHRISTIAN    DIRECTORY.  [PART  IV. 

is  deBtitute  of  wisdom;  but  a  man  of  understanding  walk- 
eth  uprightly  "•"  No  man  can  do  that  well  which  he  under- 
Htandeth  not  well.  Therefore  you  must  study  and  take  un- 
wearied pains  for  knowledge ;  wisdom  never  grew  up  with 
idleness,  though  the  conceit  of  wisdom  doth  nowhere  more 
prosper.  This  age  hath  told  us  to  what  desperate  preci- 
pices men  will  be  carried  by  ignorant  zeal.  2.  And  the  un- 
derstanding must  be  large,  or  it  cannot  be  solid ;  when  ma- 
ny particulars  are  concerned  in  an  action,  the  overlooking 
of  some  may  spoil  the  work.  Narrow-minded  men  are  turn- 
ed as  the  weathercock,  with  the  wind  of  the  times,  or  of 
every  temptation;  and  they  seldom  avoid  one  sin,  but  by 
falling  into  another.  It  is  prudence  that  must  manage  an 
upright  life  :  and  prudence  seeth  all  that  must  be  seen,  and 
putteth  every  circumstance  into  the  balance  ;  for  want  of 
which,  much  mischief  may  be  done,  while  you  seem  to  be 
doing  the  gpreatest  good''.  **  The  prudent  man  looketh  well 
to  his  goings."  *'  See  therefore  that  ye  walk  cirosmspectly 
(at  a  hair's  breadth)  not  as  fools,  but  as  wise." 

6.  But  because  you  will  object,  that,  alas,  few  even  of 
the  upright,  have  wits  so  strong  as  to  be  fit  for  this,  I  add, 
that  he  that  will  walk  uprightly,  must  in  the  great  essential 
parts  of  religion  have  this  foresaid  knowledge  of  his  own, 
and  in  the  rest  at  least  he  must  have  the  conduct  of  the  wise. 
And  therefore,  1.  He  must  be  wise  in  the  great  matters  of 
his  salvation,  though  he  be  weak  in  other  things.  2.  And 
he  must  labour  to  be  truly  acquainted  who  are  indeed  wise 
men,  that  are  meet  to  be  his  guides :  and  he  must  have  re- 
course to  such  in  cases  of  conscience,  as  a  sick  man  to  his. 
physician:  It  is  a  great  mercy  to  be  so  far  wise,  as  to  know 
a  wise  man  from  a  fool,  and  a  counsellor  from  a  deceiver'. 

7.  He  that  will  walk  uprightly  must  be  the  master  of  his 
passion;  not  stupid,  but  calm  and  sober.    Though  some, 

■  Prov.  XT.  f  1. 

»  Lnke  xxiv.  45.  Matt,  xv,  16.  Eph.  v.  17.  1  rim.  i.  7.  Prov.  viiu  5» 
Johu  zii.  40.  S  Pet.  ii.  It.  Rom.  iii.  11.  Matt.  xiu.  19.  25.  Isa.  I'li.  13.  Hos. 
zW.  9.    Ptot.  x\v.  15.  18.    zviU.  15.     zxU.  3.     viii.  If.    Bpli.  ▼•  l5.     Psal.  ci.  S. 

y  Pior.  xiv.  15. 

>  Psal.  cx».  98.     Proy.  i.  6—8.     xii.  15. 18.    xiii.  1.  14.  «0.     <▼.  9.  7.   12. 
31.     axil.  17.     xxY.  12.     £ccl.  xii.  11.     Dan.  xii.  3.  10.     Matt.  xxiv.  45.     Psal. 
xxxvii.  30.    Eccl.  ii.  13.     Isa.  xxxiii.  6.     Matt.  xii.  42.     Luke  i.  17.     xxi.  15. 
Acts  vi.  3.    2  Pet.  iii.  15.     Mai.  u.  6,  7.     1  Thess.  v.  12,  IS.     Hcb.  xui.  7.  1|. 
Tit.  i.  9.  IS.     U.  1.  8.    2  Tim.  iv.  3. 


CHAP.  I.]  CHRISTIAN    POLITICS.  9 

passion  is  needful  to  excite  the  understanding  to  its  duty, 
yet  that  which  is  inordinate  doth  powerfully  deceive  the 
mind.  Men  are  very  apt  to  be  confident  of  what  they  pas- 
sionately apprehend;  and  passionate  judgments  are  fre- 
quently mistaken,  and  ever  to  be  suspected ;  it  being  ex- 
ceeding difficult  to  entertain  any  passion  which  shall  not  in 
some  measure  pervert  our  reason ;  which  is  one  great  rea- 
son why  the  most  confident  are  ordinarily  the  most  erro- 
neous and  blind.  Be  sure  therefore  whenever  you  are  in- 
jured, or  passion  any  way  engaged,  to  set  a  dpld>le  guard 
upon  your  judgments  *.  % 

8.  He  that  yriU  walk  uprightly,  must  not  onifTififference 
between  simple  |(ood  and  evil,  but  between  a  greater  good 
and  a  less ;  for  most  sin  in  the  world  consisteth  in  prefer- 
ring a  lesser  good  before  a  greater.  He  must  still  keep  'the 
balance  in  his  hand,  and  compare  good  with  good  ;  other- 
wise he  will  make  himself  a  religion  of  sin,  and  prefer  sacri- 
fice before  mercy ;  and  will  hinder  the  Gospel  and  men's 
salvation  for  a  ceremony,  and  violate  the  bonds  of  love  and 
faithfulness  for  every  opinion  which  he  calleth  truth ;  and 
will  tithe  mint  and  cummin,  while  he  neglecteth  the  great 
things  of  the  law.  When  a  lesser  good  is  preferred  before 
a  greater,  it  is  a  sin,  and  the  common  way  of  sinning.  It  is 
not  then  a  duty  when  it  is  inconsistent  with  a  greater  good  ^. 

9.  He  must  ever  have  a  conjunct  respect  to  the  com- 
mand and  the  end :  the  good  of  some  actions  is  but  little 
discernible  any  where,  but  in  the  command ;  and  others  are 
evidently  good  because  of  the  good  they  tend  to.  We  must 
neither  do  evil  and  break  a  law,  that  good  may  come  by  it ; 
nor  yet  pretend  obedience  to  do  mischief,  as  if  God  had 
made  his  laws  for  destruction  of  the  church  or  men's  souls, 
and  not  for  edification^. 

10.  He  must  keep  in  union  with  the  universal  church, 
and  prefer  its  interest  before  the  interest  of  any  party  what- 
soever, and  do  nothing  that  tendeth  to  its  hurt  ^. 

11.  He  must  love  his  neighbour  as  himself,  and  do  as 

»  Piw.  xiv.  «9.    Col.  iii.  8. 

^  Matt.  iz.  13.     ui.  7.     Psal.  zl.  6.    li.16.     1  Sam.  zv.  22. 
<  t  Cor,  X.  8.     xiii.  10.     Rom.  zv.  1.     ziv.  19.     1  Cor.  ziv.  26.     2  Cor.  xii. 
19.     Rom.  iil  8. 

<*  £|^  !▼.  12.  &c     1  Cor.  xii. 


10  CHRISTIAN    DIRECTORY.  [PART  lY. 

he  would  be  done  by,  and  love  his  enemies,  and  forgive 
wrongs ;  and  hear  their  defamations  as  his  own*. 

12.  He  must  be  impartial,  and  not  lose  his  judgment 
and  charity  in  the  opinion  or  interest  of  a  party  or  sect : 
nor  think  all  right  that  is  held  or  done  by  those  that  he  best 
liketh ;  nor  all  wrong  that  is  held  or  done  by  those  that  are 
his  adversaries.  But  judge  of  the  words  and  deeds  of  those 
that  are  against  him,  as  if  they  had  been  said  or  done  by 
those  of  his  own  side :  else  he  will  live  in  slandering,  back- 
biting, aiMkgjross  unrighteoyisness^ 

13.  Hegpust  be  deliberate  in  judging  ofl^hings  and  per- 
sons ;  Mt'Msh  or  hasty  in  believing  reports  or  receiving 
opinions ;  not  judging  of  truths  by  the  first  appearance,  but 
search  into  the  naked  evidence  :  nor  judging  of  persons  by 
pn^Wice,  iame  and  comipon  talk  >• 

14.  He  must  be  willing  to  receive  and  obey  the  truth  at 
die  dearest  rate,  especially  of  laborious  study,  and  a  self- 
denying  life  ;  not  taking  all  to  be  true  that  costeth  men 
dear,  nor  yet  thinking  that  truth  indeed  can  be  over-prized  **• 

15.  He  must  be  humble  and  self-suspicious,  and  come 
to  Christ's  school  as  a  little  child  ;  and  not  have  a  proud 
over-valuing  of  himself  and  his  own  understanding.  The 
proud  and  selfish  are  blind  and  cross,  and  have  usually 

'  some  opinions  or  interests  of  their  own,  that  lie  cross  to 
doty,  and  to  other  men's  good  *. 

16.  He  must  have  an  eye  to  posterity,  and  not  only  to 
the  present  time  or  age ;  and  to  other  nations,  and  not  only 
to  the  country  where  he  liveth.  Many  things  seem  neces- 
sary for  some  present  strait  or  work  that  we  would  do 
(which  in  the  next  age  may  be  of  mischievous  effects) ;  es- 
pecially in  ecclesiastical  and  political  professions,  cove- 
nants and  impositions,  we  must  look  further  than  our  pre- 
sent needs.  And  many  things  seem  necessary  for  a  local, 
narrow  interest,  which  those  at  a  distance  will  otherwise  es- 
teem ^ 

•  Alott  xxiL  39.    ▼.  49,  44.    ▼&.!<. 

'  James  iii.  15—18.    GaL  ii.  13,  14.    Deat.  xxv.  16.    1  Cor.  ▼!.  9. 
f  Matt.  viL  1,  S.    John  vii.  8^  Rom.  ut.  10.  13.    1  Pet.  i.  17. 
h  Lake  zIt.  fS.  33.    ni.  4.    Fnw,  vm.  S3. 

'  Matt,  zviil.  3.    Prov.  nvi.  12.  16.     xzvul  11.     1  Cor.  iii.  18.    Pror.  iu.  7.  " 
^  Judges  viii.  27.     1  Cor.  viL35.     1  Kings  xiv.  16*    xv.  S6.    Dent.  xxix.  9t . 
Exod.  xiL  t6.    Jos.  iv.  6.  22.    xxii.  24, 25. 


CHAP.    1.1  CHRISTIAN  POLITICS.  11 

• 

17.  He  that  will  walk  uprightly  must  be  able  to  bear  die 
displeasure  of  all  the  world,  when  the  interest  of  truth  re- 
quireth  it ;  yea,  to  be  rejected  of  learned  and  good  men 
themselves ;  and  account  man's  favour  no  better  than  it  is; 
not  to  despise  it  as  it  is  a  means  to  any  good,  but  to  be 

*quite  above  it  as  to  his  own  int^est.  Not  that  uprightness 
doth  use  to  make  a  man  despised  by  the  upright ;  but  that 
it  may  bring  him  under  their  censure  in  some  particulars, 
which  are  not  commonly  received  or  understood  to  be  of 
God». 

18.  He  must  make  it  a  great  part  of  the  work  of  his  life 
to  kill  all  those  carnal  desires,  which  the  sensual  make  it 
their  work  and  felicity  to  please ;  that  appetite,  sense  and 
lust,  and  self-will  may  not  be  the  constant  perverters  of  his 
life ;  as  a  fool  in  a  dropsy  studieth  to  please  his  thirst,  and 
a  wise  man  to  cure  it"*. 

19.  He  musi  live  a  life  of  constant  and  skilful  watchful-* 
ness,  apprehending  himself  in  continual  danger ;  and  know** 
ing  his  particular  corruptions,  temptations  and  remediei9. 
He  must  have  a  tender  conscience,  and  keep  as  far  as  possi- 
ble from  temptation,  and  take  heed  of  unnecessary  ap> 
proaches  or  delightful  thoughts  of  sin.  O  what  strong  reso- 
lutions, what  sound  knowledge,  have  the  near-baits*  of  sen- 

>  suality  (meat,  drink,  lust  and  pleasures)  overcome  ?  Never 
think  yourselves  safe  among  near-temptations,  and  oppor^ 
tonities  of  sinning  °. 

20.  Live  as  those  that  are  going  to  the  grave;  die  daily, 
and  look  on  this  world,  as  if  you  did  look  on  it  out  of  the 
world  to  which  you  go.  Let  faith  as  constantly  behold  the 
world  unseen,  as  your  eye  seeth  this.  Death  and  eternity 
make  mem  wise:  we  easily  confess  and  repent  of  many 
things  when  we  come  to  die,  which  no  counsels  or  sermons 
could  make  «is  penitently  confess  before.  Death  wiU  an* 
ftwer  a  thousand  objections  and  temptations,  and  prove  ma^ 
ny  vanities  to  be  sin,  which  you  thought  the  preacher  did 
not  prove :  dying  men  are  not  drawn  to  drunkenness,  filthi- 

\,  or  tim»-wasting  sports ;  nor  flattered  into  folly  by  seiir* 


•  1  Cor.  IT.  S,  4.    John  ▼.  44.    Luke  xiv.  26.    Gal.  ii.  IS,  14.    Acts  xi.  9,  3. 
■  Col.  in.  4, 5.    RoiD.  vi.  1.  &g.    xiii.  H,  IS.    tMi.  IS. 
>  IfatLuuv.  4f:    xzT.  IS*     Mark  ziii.  57.     lTlieiB»?.S.    1  Pet.  iv.  7. 
J  Cor.  zvi.  13.    Matt.  tL  13.    xxvl  41* 


12  CHRISTIAN    DIRECTORY.  [PART    IV. 

» 
sual  baits :  nor  do  they  thta  fear  the  face  or  threats  of  per- 

secators.  As  it  is  from  another  worlds  that  we  must  fetch 
the  motives,  so  also  the  defensativeof  an  upright  life.  And 
O  happy  are  they  that  faithfully  practise  these  rules  of  up- 
rightness ® ! 

Though  it  be  my  judgment  that  much  more  of  the  doc- 
trine of  politics  or  civil  government  belongeth  to  theology  p, 
than  those  men  understand,  who  make  kings  and  laws  to  be 
mere  human  creatures,  yet  to  deliver  my  reader  from  the 
fear  lest  I  should  meddle  with  matters  that  belong  not  to 
my  calling,  and  my  book  from  that  reproach,  I  shall  over- 
pass all  these  points,  which  else  I  should  have  treated  of,  as 
useful  to  practise  in  governing  and  obeying.  1.  Of  man  as 
sociable,  and  of  communities  and  societies,  and  the  reason 
of  them,  of  their  original,  and  the  obligation  on  the  members. 
2.  Of  a  city,  and  of  civility.  3.  Of  a  republic  in  general. 
(1.)  Of  its  institution.  (2.)  Of  its  constitution,  and  of  its 
parts.  (3.)  Of  its  species.  (4.)  Of  the  difference  between 
it,  1.  And  a  community  in  general.  2.  A  family.  3.  A  vil- 
lage. 4.  A  city.  5.  A  church.  6.  An  accidentsd  meet- 
ing. (5.)  Of  its  administration.  (6.)  Of  the  relation  be- 
tween Qod's  government  and  man's,  and  God's  laws  and 
man's,  and  of  their  difference;  and  between  man's  judging 
and  God's  judging.     Nay,  I  will  not  only  gratify  you,  by 

passing  over  this  and  much  more  in  the  theory,  but  also  as 
to  the  practical  part,  I  shall  pass  over,  1.  The  directions  for 
supreme  governors.  2.  And  for  inferior  magistrates  towards 
Ood,  and  their  superiors,  and  the  people.  3.  And  the  de- 
termination of  the  question.  How  far  magistrates  haye  to  do 
in  matters  of  religion  ?  Whether  they  be  Christian  or  hea- 
then? 4.  How  far  they  should  grant  or  not  grant  liberty 
of  conscience  (as  it  is  called),  viz.  of  judging,  professing 
and  practising  in  matters  of  religion ;  with  other  such  mat- 
ters belonging  to  government:  and  all  the  controversies 
about  titlBs  and  supremacy,  conservations,  forfeitures,  de- 
cays, dangers,  remedies  and  restorations,  which  belong 
eiUier  to  politicians,  lawyers  or  divines  ;  all  these  I  preter- 

»  Eccl.  viL  2—6.  2  Cor.  iv.  16.  v.  1.  7, 8.  Lukeiii.  17— «0.  xvL  20.  &c. 
Matt.  xKv.  3 — 8.     Acts  vii.  56. 60. 

P  Among  the  Jews  it  was  all  one  to  l>c  a  lawyer  and  a  divine ;  but  not  to  be  a 
lawyer  and  a  priest. 


CHAP.  II.]  CHRISTIAN    POLITICS.  13 

mit,  save  only  that  I  shall  venture  to  leave  a  few  brief  me- 
morandums with  civil  governors  (instead  of  directions)  for 
securing  the  interest  of  Christ,  and  the  church,  and  men'» 
salvation ;  yet  assuring  the  reader  that  I  omit  none  of  this 
out  of  any  contempt  of  the  matter,  or  of  magistracy,  or  as  if 
1  thought  them  not  worthy  of  all  our  prayers  and  assistance, 
or  thought  their  office  of  small  concernment  to  the  welfare 
of  the  world  and  of  the  church ;  but  for  those  reasons, 
which  all  may  know  that  know  me  and  the  government  un- 
der which  we  live,  and  which  I  must  not  tell  to  others. 


CHAPTER  II. 


Memorandums  to  Civil  Rukrs  for  the  Interest  of  Christ,  the 

Church,  and  Men*s  Salvation. 

Mem.  I.  Remember  that  your  power  is  from  God,  and 
therefore  for  God,  and  not  against  God*.  You  are  his  mi- 
nisters, and  can  have  no  power  except  it  be  given  you  from 
above  **.  Remember  therefore  that  as  constables  are  your 
officers  and  subjects,  so  you  are  the  officers  and  subjects  of 
God  and  the  Redeemer  ;  and  are  infinitely  more  below  him, 
than  the  lowest  subject  is  beUw  you ;  and  that  you  owe 
him  more  obedience  than  can  be  due  to  you;  and  therefore 
should  study  his  laws  (in  nature  and  Scripture)  and  make 
them  your  daily  meditation  and  delight^.  And  remember 
how  strict  a  judgment  you  must  undergo  when  you  must 
give  account  of  your  stewardship  **,  and  the  greater  your  dig- 
nities and  mercies  have  been,  if  they  are  abused  by  ungod- 
liness, the  greater  will  be  your  punishment^. 

*  Rom.  xui.2— 4*  ^  Johnxix.  11. 

c  Josh.  L  S—5.    PsaJ.  L  «,  3.     Deut,  xviL  18—20. 

*  Lake  xti.  t.     «ii.  48. 

«  Fiilfsad  qoeni  res  principoliter  intendere  debet  insdpso  et  in'subditis,  est 
Kl^na  bcatitiido,  qns  in  Tisione  Dei  coiislitit.  £t  quia  ista  y'lsio  est  perfectissimum 
bonom  maxiroe  roovere  debet  regem  et  quemcunque  dominam  at  banc  finem  subditi 
conseqnantur.  lib.  de  Regim.  Prindpuoi  Tliomns  adscript.  Grot.de  Imper.  Saio. 
Pot.  p.  9.  Even  Aristotle  could  say,  Polit.  vii.  c.  1,  2.  et  eadem  fine,  that  each  man's 
active  and  conteroplatiTe  life,  is  the  end  of  government  and  not  only  the  public 
peace  ;  and  that  is  the  best  life  which  conduceth  most  to  our  consideration  of  God, 
and  that  is  the  worst,  which  caileth  us  off  from  considering  and  worshipping  him. 
Vide  Grot,  de  Imper.  sum.  Pot.  p.  10.     Quam  multa  iujuste  fieri  possunt,  qn»  ne- 


14  CHRISTIAN    DIRECTORY.      ,       [PART  IV. 

Mem.  II.  Remember  therefore  and  watch  most  carefully 
that  you  never  own  or  espouse  any  interest  which  is  adverse 
to  the  will  or  interest  of  Christ ;  and  that  you  never  fall  out 
with  his  interest  or  his  ordinances ;  and  that  no  temptation 
ever  persuade  you  that  the  interest  of  Christ,  and  the  Gos- 
.pel,  and  the  diurch,  is  an  enemy  to  you,  or  against  your 
real  interest :  and  that  you  keep  not  up  suspicions  against 
them ;  but  see  that  you  devote  yourselves  and  your  power 
wholly  to  his  will  and  service,  and  make,  all  your  interest 
stand  in  a  pure  subservience  to  him,  as  it  stands  in  a  real 
dependance  on  him '. 

Mem.  III.  Remember  that  under  Qod,  your  end  is  the 
public  good  ;  therefore  desire  nothing  to  yourselves,  nor  do 
any  thing  to  others,  which  is  really  against  your  end. 

'  Mem.  IV.  Remember  therefore  that  all  your  laws  are  to 
be  but  subservient  to  the  laws  of  God,  to  promote  the  obe- 
dience of  them, with  your  subjects,  and  never  to  be  either 
contrary  to  them,  nor  co-ordinate,  or  independent  on  them; 
but  as  the  bye-laws  of  corporations  are  in  respect  to  the 
laws  and  will  of  the  sovereign  power,  which  have  all  tbfiir 
life  and  jpower.  therefrom. 

Mem.  V.  Let  none  persuade  you  that  you  are  such  terres*- 
trial  animals  that  have  nothing  to  do  with  the  heavenly  con- 
cernments of  your  subjects ;  for  if  once  men  think  that  the 
end  of  your  office  is  only  the  bodily  prosperity  of  the  peo- 
ple, and  the  end  of  the  ministry  is  the  good  of  their  souls, 
it  will  tempt  them  to  prefer  a  minister  before  you,  as  they 
prefer  their  souls  before  their  bodies;  and  they  that  are 
taught  to  contemn  these  earthly  things,  will  be  ready  to 
think  they  must  contemn  your  office ;  seeing  no  means,  as 
such,  can  be  better  than  the  end.  There  is  no  such  tiling  as 
a  temporal  happiness  to  any  people,  but  what  tendeth  to 
the  happiness  of  their  souls  ;  and  must  be  thereby  measured, 
and  thence  be  estimated.  Though  ministers  are  more  im- 
mediately employed  about  the  soul,  yet  your  office  is  ulti- 
mately for  the  happiness  of  souls,  as  well  as  theirs  ;  though 
bodily  things  (rewards  or  punishments)  are  the  means,  by 
which  you  may  promote  it ;  which  ministers,  as  such,  may 

mo  possit  reprebendere.    Cicero  de  fin.     Read  Plutorch's  Precepts  of  Policy,  and 
that  old  men  sbonid  be  niiera. 
«  Read  often  Pral.  iLand  ci. 


CHAP.  II.]  CHRISTIAN  POLITICS.  15 

not  meddle  with.  Therefore  yon  are  '  custodee  utriusque 
tabids/  and  must  bend  the  force  of  all  your  government,  to 
the  saving  of  people's  souls.  And  as  to  the  objection  from 
heathen  governors,  distinguish  between  the  office,  and  an 
aptitude  to  exercise  it:  the  office  consisteth,  1.  In  an  obli- 
gation to  do  the  duty :  2.  And  in  authority  to  do  it.  Both 
these,  a  heathen  ruler  hath  (else  the  omission  were  a  duty, 
and  not  a  sin).  But  it  is  the  aptitude  to  do  the  duty  of  his 
place  which  a  heathen  wanteth ;  and  he  wanteth  it  culpably ; 
and  therefore  the  omission  is  his  sin ;  even  as  it  is  the  sin 
of  an  insufficient  minister  that  he  doth  not  preach.  For  the 
question  is  of  the  like  nature,  and  will  have  the  like  solu- 
tion :  Whether  an  ignorant  minister  be  bound  to  preach, 
who  is  unable  or  heretical?  It  is  aptitude  that  he  wanteth, 
and  neither  authority  or  obligation,  if  he  be  really  a  minis- 
t^;  but  he  is  obliged  in  this  order,  first  to  get  abilities,  and 
then  to  pr^ch  :  so  is  it  in  the  present  case '. 

Mem.  VI.  Encourage  and  strengthen  a  learned,  holy, 
self-denying,  serious,  laborious  ministry ;  as  knowing,  that 
the  same  Lord  hath  commissioned  them  in  the  institution  of 
dieir  office,  who  instituted  yours ;  and  that  it  is  such  men 
that  are  suited  to  their  work,  for  which  their  office  was  ap- 
pointed ;  and  that  souls  are  precious ;  and  those  that  are  the 
guides  and  physicians  of  souls,  can  never  be  too  well  fur- 
nished, nor  too  diligent.  And  the  church  hath  nowhere 
prospered  on  earth,  but  in  the  prosperity  of  the  abilities, 
holiness,  and  diligence  of  their  pastors  :  God  hath  always 
built  by  such,  and  the  devil  hath  pulled  down,  by  pulling 
down  such. 

Mem.  VII.  Remember  that  the  people  that  are  seriously 
religious,  that  love,  and  worship,  and  obey  the  Lord,  with 
all  their  heart,  are  the  best  of  your  subjects,  and  the  honour 
of  your  dominions  :  see  therefore  that  serious  godliness  be 
every  where  encouraged,  and  that  the  profane  and  ignorant 
rabble  be  never  encouraged  in  their  enmity  and  opposition 
to  it :  and  that  true  fanaticism,  hypocrisy,  and  schism,  be 
so  prudently  discountenanced  and  suppressed,  that  none 
may  have  encouragement  to  set  themselves  against  godli- 

'  RckI  Bilson«f  Subjectioo,  p.  Xf9»  to  th^  end  of  the  Second  Part,  especially 
p.  140 — 14S.  Tbe  laws  of  Charles  the  <3reat.  And  Grotius  de  Imperio  Sam. 
Pot.  circa  Sacra,  c.  t.  et  per  totom. 


16  CHRISTIAN  DIKECTORY.  [PART    IV. 

ness,  under  the  slander  or  pretension  of  such  names.  If 
Christianity  be  better  than  heathenism,  those  phristians 
then  are  they  that  must  be  countenanced,  who  go  further  in 
holiness,  and  charity,  and  justice,  than  heathens  do,  rather 
than  those  that  go  no  further  (besides  opinions  and  forma* 
lities)  than  a  Cato,  a  Plato,  or  Socrates  have  done.  If  all 
religion  were  a  deceit,  it  were  fit  to  be  banished,  and  atheism 
professed,  and  men  confess  themselves  to  be  but  brutes. 
But  if  there  be  a  God,  there  must  be  a  religion  ;  and  if  we 
must  be  religious,  we  must  sure  be  so  in  seriousness,  and 
not  in  hypocrisy  and  jest.  It  being  no  such  small,  contempt 
tible  matter,  to  be  turned  into  dissembling  compliment  ^. 

Mem.  VIII.  Endeavour  the  unity  and  concord  of  all  the 
churches  and  Christians  that  are  under  your  government, 
and  that  upon  the  terms  which  all  Christ's  churches  have 
sometime  been  united  in  ;  that  is.  In  the  Holy  Scriptures 
implicitly,  as  the  general  rule  ;  in  the  ancient  creeds  expli- 
citly, as  the  sum  of  our  *  credenda ;'  and  in  the  Lord's 
prayer,  as  the  summary  of  our  *  expetenda ;'  and  in  the  de- 
calogue, as  the  summary  of  our  *  agenda  :'  supposing,  that 
we  live  in  peaceable  obedience  to  our  governors,  whose  laws 
must  rule  us  not  only  in  things  civil,  but  in  the  ordering  of 
those  circumstances  of  worship  and  discipline,  which  God 
hath  left  to  their  determination. 

Mem.  IX.  Let  all  things  in  God*s  worship  be  done  to 
edification,  decently,  and  in  order,  and  the  body  honour 
God,  as  well  as  the  soul ;  but  yet  see  that  the  ornaments  or 
garments  of  religion,  be  never  used  against  the  substance  ; 
but  that  holiness,  unity,  charity,  and  peace,  hav6  alway  the 
precedency. 

Mem.  X.  Let  the  fear  of  sinning  against  God  be  cherish- 
ed in  all,  and  let  there  be  a  tenderness  for  such  as  are  over 
scrupulous  and  fearful  in  some  smaller  things  ;  and  let  not 

i  Jul.  Capitolin.  saith  of  the  AntoDines,  Tiiat  ibej  would  not  be  saluted  by 
filthy  persons.  And  Lampridus  of  Alexander  Severus  th^t,  '  Nisi  bonestos  et  bonae 
faniae  homines  ad  salutationem  non  admisit.  Jussitque  ut  nemo  ingrediatur,  nin  qui 
se  iimocentem  novit :  per  prseconem  edixit,  ut  nemo  salutaret  principem  qui  se  fnrem 
esse  nosset,  ne  aliquando  detectus  capitali  supplicio  subderetur.  Read  Sebastian. 
Foxius  do  Regno  Regisquc  institutione.  Even  Croesus,  Dionysius,  and  Julian  were, 
liberal  to  philosophers,  and  ambitious  of  their  converse.  Vera  civitatis  fcelicitas  est, 
ut  Dei  sit  araans  et  amata  Deo;  ilium  sibi  regcm,  se  illius  populum  agnoaca(« 
August-  de  Civit.  Dei,  1.  v.  c.  14. 


CHAP.    11.]  CHRISTIAN  POMTICS.  17 

things  be  ordered  so,  as  shall  most  tend  to  the  advantage  of 
debauched  consciences,  that  dare  say,  or  do  any  thing  for 
their  carnal  ends.  For  they  are  truest  to  their  governors, 
that  are  truest  to  their  God ;  and  when  it  is  the  wrath  of 
God  and  hell,  that  a  man  is  afraid  of,  it  is  pity  he  should  be 
too  eagerly  spurred  on:  the  unconscionable  sort  will  be 
true  to  their  governors,  no  longer  than  it  serves  their  in- 
terest ;  therefore  conscientiousness  should  be  encouraged  **. 
Mem.  XI.  If  the  clergy  or  most  religious  people  offend, 
let  their  punishment  be  such  as  falleth  only  oh  themselves, 
and  reacheth  not  Christ,  nor  the  Gospel,  nor  the  church. 
Punish  not  Christ  for  his  servants'  failings,  nor  the  Gospel 
for  them  that  sin  against  it ;  nor  the  souls  of  the  people  for 
their  pastors'  faults  ;  but  see  that  the  interest  of  Christ  and 
men's  souls  be  still  secured '. . 


^  Aug.  Ep.  Bonifac.  Onines  Reges  qui  popolo  Dei  non  prohiboerant  nee 
erertemnt  quae  contra  Dei  praecepta  fuenrnt  iiistituta*  colpantur.  Qoi  prohibaenrnt 
et  everterunt,  super  diorom  raerlta,  laudantar. 

'  When  Hunnerichas  the  Arian  Vandal  king,  was  resolved  to  banish,  imprison^ 
and  otherwise  persecute  the  orthodoi  bishops  and  pastors,  he  first  trieth  them  by 
tlireatenings  and  dhtjB  cruelties,  and  after  appointeth  a  public  disputation  ;  where 
hb  bishops  and  officers  having  no  better  pretence,  cruelly  beat  the  people  and  pastors, 
and  then  falsely  tell  the  kiiig.  That  by  tumult  and  damor  they  avoided  disputing. 
And  at  last  lie  celieth  together  all  the  pastors  that  were  met  for  the  disputation,  and 
to  iDsnare  them,  pnttetb  an  oath  upon  them,  '  That  after  the  king's  death,  they 
would  take  his  son  for  their  king ;  and  that  they  would  send  no  letters  beyond  sea.' 
This  oath  divided  the  orthodox  among  themselves.  For  one  part  of  the  bishops  and 
pastors  said, '  If  we  refose  a  lawful  oath,  our  people  will  say  that  we  forsake  them, 
and  the  dissolution  of  tiie  churches  will  be  imputed  to  us.'  The  other  part  per- 
eeivii^  the  snare,  were  fain  to  pretend  ChfWt's  command,  '  Swear  not  at  all.'  The 
king  having  separated  tliem,  and  the  officers  took  all  their  names,  seqdeth  them  ail 
to  prisou.  To  those  that  took  the  oath,  they  said, '  Because  tlmt  contrary  to  the 
oomnand  of  the  Gospel,  you  would  swear,  you  shall  see  your  cities  and  churches  no 

»,  but  be  sent  into  the  country  to  till  the  ground  ;  but  so,  that  you  presume  not  to 

psalms,  or  pray,  or  carry  a  book,  or  baptise,  or  ordain,  or  absolve.'  To  those 
that  Ttfimed  the  oath,  they  said,  '  Because  you  desired  not  the  reign  of  the  king's 
,  and  therefore  refused  the  oath ;  you  shall  be  banished  to  the  Isle  of  Corsica,  to 
wtwd  for  the  ships.'  Victor.  Utic  p.  (roihi)  456,  457.  Generalis  Jesuitaruin 
ez  ninio  absolnti  imperii  amore,  delaturas  in  scrinia  sua  admittit,  iisque  credit,  non 
andito  eo  qui  accuaatur:  quod  injustitis  genus  ah  ethnicis  ipsis  improbatnr.  Irape- 
raado  non  bonis  i«c^btts  se  &cit  similem,  qui  senatum  magni  fecerunt;  sed  tyrannoa 
mavuJt  ioiitari,  e.^.  Tarquinium  superbum,  qui  ante  omnia  conatus  est  debilitare  se- 
namemm  et  aothoritatem,  ut  omnia  suo  libitu  facere  posset ;  similiter  geoeralb 
■istentiboa  sois  odit  synodoa  generales,  omniaque  experitur,  ne  tales  instituan- 
tar  cooventos,  qnibosrerum  gettarum  reddererationem  necessc  habeat.  Gene- 

rafis  Jesnitictts  in  eligendb  offidalibus  mm  curat  quod  sit  cuj usque  talentum  aut  dotes 
eaiacntiores,  sed  qaam.  bene  secnm  aut  cum  provmciali  suo  eonformetur.     Qo« 
VOL.    VI.  C 


18  CHRISTIAN   DIRECTORY.  f^^*^  ^^* 

Mem.  XII.  If  the  dissensions  of  lawyers  or  statesmen 
make  factions  in  the  commonwealth,  let  not  the  fault  be 
laid  on  religion,  though  some  divines  fall  into  either  faction. 
When  the  difference  is  not  in  divinity,  but  in  law  cases, 
blame  not  religion  for  that,  which  it  hath  no  hand  in.  And 
watch  against  satan,  who  alway  laboureth  to  make  civil 
factions  or  differences  tend  to  the  dishonour  of  religion  and 
the  detriment  of  the  church  and  Gospel. 

Mem.  XIII.  Take  those  that  are  covetous,  ambitious,  or 
selfish,  and  seek  for  preferment,  to  be  the  unfittest  to  be 
consulted  with  in  the  matters  of  religion,  and  the  unfittest 
to  be  trusted  with  the  charge  of  souls.  And  let  humble, 
mortified,  self-denying  men,  be  taken  as  fitter  pastors  for 
the  churches. 

Mem.  XIV.  Side  not  with  any  faction  of  contentious 
pastors,  to  the  oppression  of  the  rest,  when  the  difference  is 
in  tolerable  things  ;  but  rather  drive  them  on  to  unity,  upon 
Condescending  and  forbearing  terms :  for  there  will  else  be 
no  end  ;  but  the  faction  which  you  side  with,  will  break  in- 
to more  factions,  and  the  church  will  receive  dami^  by  the 
loss  of  the  oppressed  party,  and  by  the  division  much  more. 
What  lamentable  work  the  contentions  of  the  bishops  have 
made  in  the  churches,  in  all  ages,  since  the  primitive  times, 
all  history  doth  too  openly  declare.  And  how  much  a  holy, 
prudent,  peaceable  magistrate  can  do,  to  keep  peace  among 
them,  more  than  will  be  done  if  their  own  impetuosity  be 
left  unrestrained,  it  is  easy  to  observe  ;  especially  if  he  keep 
the  sword  in  his  own  hand,  wd  trust  it  not  in  the  hands  of 
churchmen,  especially  of  one  faction  to  the  oppression  of 
the  rest  ^ 

ONUB  9tt  cor  homuMi  viles  et  abject!  animi  offidu  prapoiiMitur*  qui  a  Miperioribiis 
dod  le  rinant  ut  nenris  alienU  mobile  Ugnam.  Mariana  de  Reforou  Jesuit,  c.  IS.  15» 
16. 18.  In  Arean.  Jesuit,  pp.  131 » 13S.  Recit.  in  Apolog.  Giraldi.  Nulla  est  latio- 
nam  wdetas  in  qua  justitia  non  plus  loci  habeat,  quam  in  societate  nostra,  &c.— — 
abl  non  modo  adentia  et  ignorantia  in  aquo  sunt,  sed  etiam  sdentla  impedimento  est, 
quo  minus  quis  consequatur  pnsmia  bnmano  ac  divino  jure  debita.  Marian.  Aphor. 
S4i  c  It,  &C.  14. 89.  Aphor.  87,  &e.  The  rest  is  worth  the  reading,  as  a  warning 
from  a  Jesuit  to  the  goremors  of  state  and  church.  Aphor.  80.  c  11.  Superiores  so- 
detatis  Dostne  sunt  homines  iodigni,  qui  offidis  pmsint,  cum  generalis  metuat  ac 
snblatos  vdit,  quorum  eminentes  sunt  Tirtutes.  Boni  quam  roali  d  suspectiores  sunt. 
This,  and  abundance  more,  laith  Mariana,  a  Jesuit  of  ninety-six  yean  of  age,  learned 
in  Hebrew,  Cbaldee,  Syriac,  Greek,  and  Latin,  of  his  own  society. 

^  Laroprid.  numbers  it  with  Aleiander  Mam.  Severus's  good  works.    « Judaeis 


aaXJ^.  Ii;j  CMAISTIAN  POLITICS.  10 

Mem.  XV.  Believe  not  the  aocusatiootf  that  are  brought 
against  the  faithful  ministers  of  Christ,  till  they  are  proved, 
and  judge  not  then^  or  any  of  his  servants,  upon  the  reports 
of  adversaries,  till  they  have  spoken  for  themselves ;  for  the 
common  corruption  of  depraved  nature,  doth  engs^e  all  the 
ungodly  in  such  an  enmity  against  holiness,  that  there  is 
little  truth  or  righteousness  to  be  expected  from  wicked  and 
malicious  lips,  for  any  holy  cause  or  person.  And  if  'such 
persons  find  but  entertainment  and  encouragement,  their 
malice  will  abound,  and  tiieir  calumnies  will  be  impudent ; 
which  is  the  sense  of,  **  If  a  ruler  hearken  to  lies,  all  his 
servants-are  wicked '."  The  example  of  Saul  and  Doegis 
but  such,  as  would  be  ordinary,  if  rulers  would  but  hearken 
to  such  calumniators  ^. 

Mem,  XVI.  When  the  case  is  doubt  Ail  about  using  pu- 
nishments and  severities  against  the  scrupulous  in  the  mat 
ters  of  religion,  remember  your  genegral  Directions,  and  see 
what  influence  they  must  have  into  such  particulars ;  as. 
That  Ae  very  work  and  end  of  your  office  is,  that  under 
your  government  the  people  may  live  quietly  and  peaceably 
in  godliness  and  honesty  ^.  And  that  rulers  are  not  a  tei^ 
ror  to  good  works,  but  to  evil ;  and  for  the  praise  of  them 
that  do  good ;  and  ministers  of  Ood  to  us  for  good ;  and 
revengers  to  execute  wrath  upon  them  that  do  evil  ^.  And 
remember  the  danger  of  persecution,  as  described  Matt, 
xvin.  6.  10.  14.  1  Thess.  ii.  16,  16.  2Chron.  xxxvi.  14—17. 
And  that  he  that  doubteth  of  things  indiflerent,  is  damned 
if  he  do  them,  because  he  doth  them  not  of  faith  p.  And 
remember  whom,  and  what  it  is  that  Qod  himself  forgiveth 
and  forbeareth.  And  always  difference  the  infirmities  of 
serious  conscionable  Christians,  from  the  wickedness  of  un- 
conscionable and  ungodly  men.  Yet  not  extenuating  the 
wickedness  of  any,  because  of  his  hypocritical  profession  of 
religion  *>. 

yrhiicg^  PMertavit :  CKristHuicM  esie  pMsa*  est.'  Nam  ilk)  tempore  crodeltus  Ar-> 
baomm  Episoopi,  Presby ten,  Clerici,  quam  Rex  et  Vandali  ssviebant.  Id.  p«  46S» 

1  Pkwr.  zsdi.  If. 

■>  JasdtMe  moiuu  primum  est,  ot  ne  cni  quis  noceat  nisi  lacesritus  iojtiria.  Cic. 
Off.  I  eo.  Pror.  xvB.  7.  xxTiir.  16.  Psal.  cxix.  iS.  Prov.  xxv.  9.  Leg.  Epist.  M. 
Cioeronis  ad  fratrem. 

■  1  Tim.  ti.  t,  ^  Rom.  xiii.  S,  4.  c  Rom.  xW,  23. 

4  Qua  mihi  imponat  neoeasitateiD  vel  credendi  quod  nulim,  vel  quod  velim  dod 


20  CHRISTIAN    DIRECTORY.  [PART  IV. 

Mem.  xvii.  Remember  that  you  must  be  examples  of 
holiness  to  the  people ;  and  shun  all  those  sins  which  you 
would  have  them  shun,  and  be  eminent  in  all  those  virtues 
which  you  would  commend  unto  them^  This  is  not  only 
necessary  to  the  happiness  of  those  under  you,  but  also  for 
the  saving  of  yourselves.  As  Paul  saith  to  Timothy,  ''Take 
heed  unto  thyself,  and  unto  the  doctrine  *,  continue  in  them  ; 
for  in  doing  this,  thou  shalt  both  save  thyself,  and  them 
that  hear  thee  *."  So  may  I  say  to  rulers,  "  Take  heed  to 
yourselves,  and  unto  government,  and  continue  herein  ;  for 
iu  doing  this,  you  will  save  yourselves,  and  those  you  go- 
vern. They  that  are  good  are  likest  to  do  good  ;  but  the 
wicked  will  do  wickedly  "."    • 

The  chief  means  for  rulers  to  become  thus  holy  and  ex- 
emplary is,  L  To  hearken  to  the  doctrine  and  counsel  of 
the  word  of  the  Lord,  and  to  meditate  in  it  day  and  night  *. 
And  to  have  faithful,  holy,  and  self-denying  teachers  y.  To 
beware  of  the  company  and  counsels  of  the  wicked.  ''  Take 
away,  the  wicked  from  before  the  king,  and  his  throne  shall 
be  established  in  righteousness '."  3.  To  watch  most  care- 
fully against  the  special  temptations  of  their  great  places, 
especially  against  sensuality  and  pride,  and  preferring  their 
own  honour,  and  interest,  and  will,  before  the  honour,  and 
interest,  and  will  of  Jesus  Christ.  "Woe'to  thee,  O  land, 
when  thy  king  is  a  child,  and  thy  princes  eat  in  the  morning ; 
blessed  art  thou,  O  land,  when  thy  king  is  the  son  of  nobles, 
and  thy  princes  eat  in  due  season,  for  strength,  and  not  for 
drunkenness*."  "  It  is  an  abomination  to  kings  to  commit 
wickedness ;  for  the  throne  is  established  by  righteous- 
ness **."  4.  To  remember  always  the  end  of  holiness.  How 
sure  a  way  it  is  to  glory  hereafter,  and  to  leave  a  sweet  and 

tfedendi.  Lactant  lib.  ▼.  c.  13.  The  words  of  Lactanlios  are,  Qois  imponat  mihi 
iMoetiitatem  vel  colendi,  quod  nolim ;  vel  quod  Telim,  non  cdendi.  Bonemano, 
p.  640.    (T.  C.) 

'  Diog.  LAert.  in  Solon,  reciteth  one  of  his  sayings,  Popali  rector  prius  se  qaam 
popnlam  recte  in&tituere  debet :  si  principes  et  majores  secondum  leges  viierint, 
imaqutBqae  dvitas  optime  rege  peterit.  p.  3l.* 

*  lliis  saying  of  Solon  is  not  inserted  in  the  Amsterdam  edition  of  Laertios.  (T.  C.) 
■  Or  spend  thy  time  in  them.    Dr.  Hammond. 

t  1  Tim.  iv.  16.  "  Dan.  xii.  10. 

>  Josh.  L  3,  4.     Dent.  xvii.  18— tO.  >  2  CBron.  xx.  20. 

•  Prov.  xxtr.  4,  5.  »  Eccles.  x,  16,  17. 

>  Pruv.  xvi.  12. 


CHAP.  11.]  CHRISTIAN  POLITICO.  21 

glorious  name  and  memorial  upon  earth ;  when  wickedness 
is  the  certain  way  to  shame  on  earth,. and  misery  for  ever^. 

Mem.  xviii.  Rulers  should  not  be  contented  to  do  good 
at  home,  and  to  be  the  joy  and  blessing  of  their  own  subr 
jects ;  but  also  set  their  hearts  to  the  promoting  of  faith, 
and  holiness,  and  concord,  throughout  the  churches  of  the 
world  ;  and  to  improve  their  interests  in  princes  and  states, 
by  amicable  correspondencies  and  treaties  to  these  ends ; 
that  they  may  be  blessings,  to  the  utmost  extent  of  their 
capacities.  .  As  Constantine  interceded  with  the  Persian 
king,  to  forbear  the  persecuting  of  Christians  in  his  domi- 
nion''y  &c.  But  I  shall  presume  to  speak'  no  farther  to  my 
superiors ;  in  the  golden  age  these  Memorandums  will  be 
practised. 

I  will  only  annex  Erasmus's  image  of  a  good  prince,  and 
of  a  bad,  recited  by  Alstedius  Encyclop.  lib.  xxiii.  Polit  c. 
3.  pp.  173,  174. 

The  Image  of  a  Good  Prince,  out  of  Erasmus. 

*'  If  you  will  draw  the  picture  of  a  good  prince,  delineate 
some  celestial  wight,  more  like  to  God  than  to  a  man;  abso- 
lute in  all  perfections  of  virtue;  given  for  the  good  of  all; 
yea,  sent  from  heaven  for  the  relief  of  mortal  men's  affairs ; 
which  being  ('  oculatissimum')  most  discerning,  looketh  to 
all !  To  whom  nothing  is   more  regarded,  nothing  more 

c  Luke  xTiii.  22.  S4.  Deut.  xvii.  20.  ProT.  xxix.  14.  xxii.  29.  xvi.  13. 
xxxl.  3,  4.  2  ChroD.  xxxii.  25.  xxvi.  16.  Ezek.  xxviii.  2*  5.  17.  Lake  xii.  19, 20. 
ztL  19,  20.  25.  It  isa  Md  observation  of  Acosta,  lib.  ▼.  c.  9.  p.  474.  Ac  reipta 
o^VK|nc  uta  obferratnm  est,  eas  Indonim  natiooes  plures  ac  graviores  soperstiUoiiis 
diabolics  species  tenuisse,  in  quibos  reguin  ac  reipoblicse  raaxime  potentia  et  peritia 
ezcellnit.  Coiitra  qui  tenuiorem  fortunam  minusque  relpablicae  acoommodatani  sor- 
titi  sunt,  in  his  mdto  idololatria  pardor  est :  asqoe  adeo  ut  nonnullas  Indoram  gentes 
oanu  idoionm  religione  Tacare,  qoidam  pro  certo  ooofirment.  Ex  bonse  fidei  scrip- 
toribos  soper  alias  innomeras,  hsec  precipua  capitur  utilitas ;  quod  non  alia  res  aeque 
vel  booonini  rcgam  aniroos  ad  res  com  laude  gerendas  accedit,  vel  tjrannorum  cupi- 
States  cobibet,  ac  refrsnat,  dam  utrique  cemnnt  horum  literif  soam  vitam  oraneoi, 
mtfx  in  totius  orbis,  imo  saeculoram  omnium  theatrum  producendam.  Et  quicquid  in 
abdito  nunc  vel  patrant,  vel  adscito  fuoo  prsttexont,  vel  meto  dissimolari  'cogunt,  ve- 
rios  qoam  ignorari,  paulo  post  clarissimam  in  lucem  sub  oculis  omnium  tradncendum  : 
qmm  jam  metu  parker  ac  spe  libera  posteritas,  nee  nllo  corrupta  studio,  magno  con- 
wean  recte  factis  applaudet,  pariquc  libertate  bb  diversa  explodet,  exibilabitque. 
Erasm.  Frvfat.  in  Sueton. 

*  Euseb.  in  vita  Const. 


22  CHRISTIAN  PIEECTORY,  [PART  lY. 

sweet  than  the  commonwealth ;  who  hath  more  than  a  &- 
therly  affection  unto  all.  To  whom  every  one's  life  is  dearer 
than  his  own  ;  who  night  and  day  is  doing  and  endeavour- 
ing nothing  else»  but  that  it  may  be  very  well  with  all ;  who 
hath  rewards  in  readiness  for  idl  that  are  good ;  and  pardcm 
for  the  bad,  if  so  be  they  will  betake  them  to  a  better  course ; 
that  so  freely  desireth  to  deserve  well  of  his  subjects,  that 
if  it  be  needful,  he  will  not  stick  to  preserve  their  safety  by 
his  own  peril ;  that  taketh  his  country's  commodity  to  be 
his  own  gain;  that  always  watcheth,  that  others  may  sleep 
quietly ;  that  leaveth  himself  no  quiet  vacancy,  that  his 
country  may  live  in  quiet  vacancy,  or  peace ;  that  afflictetk 
himself  with  successive  cares,  that  his  subjects  may  enjoy 
tranquillity.  To  conclude,  on  whose  virtue  it  is,  that  the 
public  happiness  doth  depend.^' 

The  Image  of  a  Bad  Prince.     Ibid. 

''  If  you  would  set  forth  a  bad  prince  to  the  eye,  you  must 
paint  some  savage,  horrid  beast,  made  up  of  such  monstros- 
ities as  a  dragon,  a  wolf,  a  lion,  a  viper,  a  bear,  8C4^.,  every 
way  armed,  with  six  hundred  eyes;  every  way  toothed; 
every  way  terrible ;  with  hooked  talons ;  of  an  insatiable 
paunch ;  fed  with  men's  bowels  ;  drunk  with  man's  blood ; 
that  watcheth  to  prey  upon  the  lives  and  fortunes  of  all  the 
people :  troublesome  to  all,  but  specially  to  the  good ;  a  fe- 
tal evil  to  the  world ;  which  all  curse  and  hate,  who  wish 
well  to  the  commonwealth ;  which  can  neither  be  endured^ 
because  of  his  cruelty,  nor  yet  taken  away  without  the  great 
calamity  of  the  world,  because  wickedness  is  armed  with 
guards  and  riches.'' 


CHAPTER  IIL 

Directions  for  Subjects  concerning  their  Duty  to  their  Rulers. 

Being  now  to  speak  of  the  duties  which  I  must  practise, 
and  to  those  of  my  own  rank,  I  shall  do  it  with  some  more 
freedom,  confidence  and  expectation  of  regard  and  prac- 
tice. 


CHAP.  111.]  CHRISTIAN  POLITICS.  fi3 

Direct,  i.  '  Though  I  shall  pass  by  most  of  the  theory, 
and  especially  of  the  controversial  points  in  politics,  and 
not  presume  to  play  the  lawyer's  part;  yet  I  must  advise 
you  to  understand  so  much  of  the  cause,  and  nature,  and 
end  of  goyemment,  as  is  necessary  to  direct  you  in  your 
obedience,  and  to  preserve  you  from  all  temptations  to  re* 
bellion/  Especially  take  heed  of  those  mistakes  which 
confound  sovereignty  and  subjection,  and  which  delude  the 
people  with  a  conceit,  that  they  are  the  original  of  power, 
and  may  intrust  it  as  they  please ;  and  caU  their  rulers  to 
account,  and  take  the  forfeiture,  and  recal  their  trust,  &c. 
It  is  not  to  flatter  kings,  but  to  give  Ood  his  due,  that  I  shall 
caution  you  against  these  mistakes  of  popularily.  And 
first,  I  shall  briefly  lay  down  the  truth,  and  then  answer 
some  few  of  the  chief  objections. 

PfX)p.  1.  That  there  be  government  '  in  genere,'  and 
obedience  thereto,  is  determined  even  in  nature,  by  the  Ood 
of  nature,  in  making  man  a  sociable  creature,  and  each  man 
insufficient  for  himself,  and  in  making  republics  necessary 
to  the  welfare  and  safety  of  individuals,  and  government 
necessary  to  these  republics  *.  This  therefore  is  not  left  to 
the  people*s  wills ;  though  some  odd  cases  may  be  imagined, 
in  which  some  individual  persons  may  live  out  of  a  com- 
monwealth, and  not  be  obliged  to  live  under  civil  goven^ 
ment;  yet  that  exception  doth  but  confirm  the  general 
rule :  even  as  all  men  ordinarily  are  bound  to  live  in  com- 
munion with  some  particular  church,  and  know  their  own 
pastor,  though  yet  some  few  may  be  excepted,  as  some  am- 
bafksadors,  travellers,  seamen,  soldiers,  banished  men,  Sco. 
So  here,  the  obligation  to  live  under  government,  lieth  up- 
on the  generality  of  the  world,  though  some  few  may  be  ex- 
cepted. 

Pfx^.  II.  Rulers  therefore  are  Ood's  officers,  placed  un- 
der him  in  his  kingdom,  as  he  is  the  universal,  absolute  so- 
vereign of  the  world ;  and  they  receive  their  power  from 

•■  Nihil  Deo  qui  omQem  mundom  hotic  regit,  acceptios,  quam  ooocUia  oaBtuaqoe 
faoniiiani  qnm  dvitBtet  appdlantur.  Cicero.  This  quotation  affords  another  instance 
of  Mr.  Baxter's  inaccarate  mode  of  dtbg  his  authors.  He  frequently  gives  their 
•cne  in  Ids  own  words.  The  words  of  CScero  are,  Nihil  est  eniro  iUi  principi  Deo, 
qui  omneni  hone  tnondum  r^t,  quod  qoideni  in  terns  fiat,  acceptius,  quam  ooneiUa, 
caetMqne  homineiBy  jure  sodatij  qoss  dvitates  appelkntur.  Cic.  Som.  Op.  vol.  viL 
IwW5.  (T.C.) 


24  CHRISTIAN    UIKECTORY.  [PART    IV. 

Qod,  who  is  the  only  original  of  power.  Not  only  their 
strength  from  his  strength,  but  their  authority  or  governing 
power,  (which  is  'jus  regendi')  from  his  supreme  authority ; 
as  mayors  and  bailifis  in  corporations  receive  their  power 
from  the  king.  "  There  is  no  power,  but  of  God;  the  pow- 
ers that  be,  are  ordained  of  God  \** 

Prop.  III.  This  governing  power  *in  genere/  is  not  an 
empty  name,  but  in  the  very  institution  containeth  in  it 
those  things  materially  which  are  absolutely  necessary  to 
the  end  of  government. 

Prop.  IV.  Yet  God  hath  left  that  which  is  commonly 
called,  the  specification  of  government;  aifld  some  lower 
parts  of  the  matter,  and  manner  of  exercise,  undetermined ; 
as  also  the  individual  persons  or  families  that  shall  rule. 
In  these  three  therefore  it  is  that  communities  interpose. 
1.  Whether  the  sovereignty  shall  be  in  one,  or  two,  or  ten, 
or  ho,w  many,  and  how  divided  for  their  exercise,  God  hath 
not  determined.  2.  Nor  hath  he  determined  of  every  par- 
ticular, whether  the  power  shall  extend  to  this,  or  that,  or 
the  other  thing,  or  not  ?  Nor  whether  it  shall  be  exercised 
^  thus  or  thus,  by  standing  courts,  or  temporary  judges,  &c. 
3*  Nor  hath  he  named  the  person  or  family  that  shall  rule  ^ 

Prop.  v.  Though  these  in  the  constitution  are  determined 
of  by  explicit  or  implicit  contract  or  consent,  between  the 
ruler  and  th^  community,  yet  by  none  of  these  three  can  the 
people  be  truly  and  properly  said  to  give  the  ruler  his  pow- 
er of  government.  Not  by  the  first  or  last ;  for  both  those 
do  but  determine  who  shall  be  the  recipient  of  that  power; 
whether  one  or  more,  and  who  individually.  Not  the  se- 
cond, for  that  is  but  a  limiting,  or  bounding,  or  regulating 
the  governing  power,  that  it  be  not  exercised  to  their  hurt ; 
the  bounding  and  regulating  of  their  power,  is  not  the  giv- 
ing them  power.  The  people  having  the  strength,  cannot 
be  ruled  against  their  concordant  wills :  and  therefore,  if 
they  contract  with  their  governors,  that  they  will  be  ruled 

^  Rom.  xiii.  1 — 3. 

•  Orotius  de  Imper.  Sum.  Potest,  c.  i.  pp.  7,  8.  Sont  qui  objiciant  reget  qam- 
dam  imperare  non  posse,  nisi  consensus  ordinum  acoesserit :  sed  hb  non  vident  qui> 
bus  in  lods  id  juris  est,  ibi  summuni  impcrium  non  esse  penes  reges,  sed  ant  penes  or^ 
dines,  aut  certe  penes  id  corpus,  quod  rcz  et  juncticonstitunnt,  utBodinus,  Suareclus, 
Victoria,  aliique,  aliunde  denionstrarunt :  certum  sumniom  imperium  totum,  et  aliquid 
imperare  uon  posse,  ideo  tantuni  quod  alter  vetet  aut  interccdat,  plane  sunt  Aa^rcncu 


CHAP.  III.]  CHRISTIAN  POLITICS.  26 

thus  and  thus,  or  not  at  all  ;'"thi8  is  not  to  give  them  power 
Yet  propriety  they  have,  and  there  they  may  be  givers.  So 
that  this  bounding,  or  regulating,  and  choosing  the  form,  and 
persons,  and  giving  of  their  propriety,  is  all  that  they  have 
to  do.  And  the  choosing  of  the  family  or  person,  is  not  at 
all  a  giving  the.  power.  They  are  but '  sine  quibus  non'  tp 
that;  they  do  but  open  the  door  to  let  in  the  governor; 
they  do  but  name  the  family  or  man,  to  whom  God,  and  not 
they,  shall  give  the  power.  .^^L-v    • 

As,  when^od  hath  already  determined  ,1|Hn^ 
the  husband  shall  have  over  the  "pite.  Ham  Wl^npl.^^o^^^'^S 
him  to  be  biinrosband,  giveth  him  not  his  p&SSfp  but  only 
chooseth  the  man,  to  whom  God  'giveth  it  by  his  standing 
law :  though  about  the  disposing  of  her  estate,  she  ipty  li- 
mit him  by  precontracts  ;  but  if  she  contract  against  his  go- 
vernment, it  is  a  contradiction  and  null.  Nor  if  he  abuse  his 
power,  doth  it  at  all  fall  into  her  hands. 

If  the  king  by  charter  give  power  to  a  corporation  to 
choose  their  mayor,  or  other  officer,  they  do  but  nominate 
the  persons  that  shall  receive  it ,  but  it  is  the  king's  charter, 
and  not  they,  that  give  him  the  power. 

If  a  soldier  voluntarily  list  himself  und^  the  king's  ge- 
neral, or  other  commanders;  he  doth  but  choose  the 
man  that  shall  command  him,  but  it  is  the  king's  com- 
mission that  giveth  him  the  power  to  command  those  that 
voluntarily  so  list  themselves.  And  if  the  authority  be  abu- 
sed or  forfeited,  it  is  not  into  the  soldiers'  hands,  but  into 
the  king's. 

Prop.  VI.  The  constituting  consent  or  contract  of  ances- 
tors obligeth  all  their  posterity,  if  they  will  have  any  of  the 
protection  or  other  benefit  of  government,  to  stand  to  the  con- 
stitution ;  else  governments  should  be  so  unsettled  and  mu- 
table, as  to  be  incapable  of  their  proper  end* 

PfX)p.  VII.  God'  hath  neither  in  nature  or  Scripture,  es- 
tated  this  power  of  government,  in  whole  or  in  part,  upon 
the  people  of  a  mere  community,  (much  less  on  subjects) 
whether  noble  or  ignoble,  learaed  or  unlearned,  the  part  of 
the  community,  or  the  whole  body,  real  or  representative  ^. 

'  So  foolish  and  bad  is  the  mi^ltitade  too  often,  that  it  made  AAstippus  liold  it  as 
probable,  tliat  a  wise  man  should  not  endanger  himself  for  liis  country,  because  wis- 


26  CHRISTIAN    DIRECTOHY.  [FART   IV. 

The  people  as  such,,  have  not  this  power,  either  to  ase  or  to 
give  :  but  the  absolute  sovereign  of  all  the  world,  doth  com- 
municate the  sovereign  power  in  every  kingdom,  or  other 
sort  of  commonwealth  from  himself  immediately,  I  say,  im* 
mediately ;  not  without  the  mediation  of  an  instrument  sig* 
nifying  his  will ;  for  the  law  of  nature  and  Scripture  are  his 
instrument,  and  the  charter  of  authority :  nor  yet  so  imme- 
diately, aft  without  any  kind  of  medium ;  for  the  consent  and 
nominatioglM^the  community  before  expressed,  may  be 
'  conditUH^Rua  Hon,'  so  far  as  aforesaid. ]||  But  it  is  so 
hnmediaMflbtti  Sod,  asJ^hat  there  is  no  immediate  re- 
cipient,  to^Bi^ve  the  power  first  froni  God^iaid  convey  it 
to  the  sovereign. 

Ptop.  VHT.  The  natural  power  of  individual  persons 
Over  themselves,  is '  Iota  specie'  different  from  this  political 
or  civil  power.  And  it  is  not  the  individual's  resignation 
of  this  natural  power  of  self-disposal,  unto  one  or  more^ 
which  is  the  efficient  cause  of  sovereignty  or  civil  power*. 

Prop.  IX.  If  you  take  the  word  'law'  properly,  for  the 
expression  of  a  ruler's  will  obliging  the  governed,  or  making 
their  duty ;  and  not  improperly  for  mere  contracts  between 
the  sovereign  and  the  people,  then  it  is  clear  in  the  defini- 
tion itself,  that  neither  subjects,  nor  the  community,  as 
such,  have  any  legislative  power.  Neither  nature  or  Scrip- 
tut^,  hath  given  the  people  a  power  of  making  laws,  either 
by  themselves,  or  with  the  sovereign ;  either  the  sole  power, 
or  a  part  of  it.  But  the  very  nature  of  government  requi- 
reth,  that  the  whole  legislative  power,  that  is,  the  power  of 
tnaking  governing  laws,  belong  to  the  '  summa  majestas,'  or 
sovereign  alone.  (Unless  when  the  '  summa  potestas'  is  in 
many  hands,  you  compare  the  partakers  among  themselves, 
Ittid  call  one  party  the  sovereign,  as  having  more  of  the  so- 
vereignty than*ihe  rest.)  For  those  that  are  no  governors 
Ht  all,  cannot  perform  the  chief  act  of  government,  which  is 
the  making  of  governing  laws ;  but  the  people  are  no  gover- 
nors at  all,  either  as  a  community,  or  as  subjects :  so  that 

dom  is  not  to  be  cast  a\iray  fbr  th«  coiMtatxilty  of  £ooh,    Lnert.  in  Ariiti|K    But  m 
wise  mati  must  be  wise  lor  others,  and  not  only  for  bimseif.^ 

«  It  was  one  of  the  Roman  laws  of  the  twelve  tables,  Vendendi  filiom  patri  po- 
testas  esto.  But  this  law  rather  giveth  the  father  that  power,  than  declareth  it  to  be 
naturally  in  Hm.  Nature  alloweth  hiin  no  other  seJl'uig  of  him,  than  what  is  for  his 
child's  own  good. 


CHAP.  III.]  CHRISTIAN  POLITICS*  3t 

you  may  easily  perceive,  that  all  the  arguments  for  a  natural 
democracy,  are  built  upon  false  suppoBittons ;  and  wherever 
the  people  have  any  part  in  the  sovereignty,  it  is  by  the  af^ 
ter-constitution,  and  not  by  nature  :  and  that  kings  receive 
not  their  power  from  the  people's  gift,  (who  never  had  it 
themselves  to  use  or  give,)  but  from  Qod  alone. 

Prop.  X.  Though  God  have  not  made  an  universal  deter* 
mination  for  any  sort  of  government,  against  the  rest ;  (whe^ 
ther  monarchy,  aristocracy,  or  democracy,)  bofiMae  that  is 
best  for  one  people,  which  may  be  worse  fordlRws,  yet  or« 
dinarily  monarchy  is  accounted  better  thaa  aristocracy, 
and  aristocracf  better  than  democracy.  So  much  briefly  of 
the  original  of  power. 

Object.  I.  But,  saith  worthy  Mr.  Richard  Hooker,  EccL 
Polit.  lib.  i.  sect.  10.  p.  21  ^  ''  That  iMch  we  spakd  of  the 
power  of  government,  must  here  be  applied  to  l^e  power  of 
making  laws,  whereby  to  govern ;  which  power,  Odd  hath  > 
over  all,  and  by  the  natural  law,  wheteto  he  hath  made  all 
subject,  the  lawful  power  of  making  laws  to  conunand  whote 
politic  societies  of  men,  belongeth  so  properly  to  the  same 
entire  societies,  that  for  any  prince  or  potentate*  of  what 
kind  soever  upon  earth,  to  exercise  the  same  of  himsdtf,  and 
not  either  by  express  commission  immediately  and  perso- 
nally received  from  Ood,  or  else  by  authority  derived  lil'flrtft 
from  their  consent,  upon  whose  persons  they  impose  Ikws, 
it  is  no  better  thauvmere  tyranny.     Laws  they  are  not  thers»- 
fore,  which  public  approbation  hath  not  made>SO.^ 

Answ.  Because  the  authority  of  this  famous  divine  is 
with  his  party  so  great,  I  shall  adventure  to  sity  eomething, 
lest  his  words  do  the  more  harm :  but  not  by  confident  op* 
position,  but  humble  proposal  and  submission  of  my  judg- 
ment to  superiors  and  wiser  men,  as  being  conscious  of  my 
own  inferiority  and  infirmity,  I  take  all  thi*  to  be  an  asseN 
tion  nowhere  by  him  proved ;  (and  by  me  elsewhere  dispro^ 
ved  fully).  Laws  are  the  effects  and  signs  of  the  ruler's 
will ;  and  instruments  of  government.  Legislation  is  the 
first  part  of  government ;  and  if  the  whole  body  are  natural- 
ly governors,  the  '  Pars  imperans'  and  '  Pars  subdita'  are 
confounded.     If  the  most  absolute  monarch  can  make  no 

*  80  p.  95.  Tbe  Mme  error  of  the  original  of  power  hath  Acoftta,  Ub.  il  c  5.  p. 
toe.  wHb  many  other  Jesuits  and  Papittt. 


28  CHRISTIAN    DIRECTORY.  [PART  IV. 

laws,  then  disobeying  them  were  no  fault.  It  is  enough 
that  their  power  be  derived  from  God  immediately,  though 
the  persons  be  chosen  by  men.  Their  authority  is  not  de- 
rived from  the  people's  consent,  but  from  God,  by  their  con- 
sent, as  a  bare  condition  *  sine  qua  non.'  What  if  a  com- 
munity say  all  to  their  elected  king,  "  We  take  not  ourselves 
to  have  any  governing  power  to  give  or  use,  but  we  only 
choose  you  or  your  family  to  that  offic^e  which  God  hath  in- 
stituted, who  in  that  institution  giveth  you  the  power  upon 
our  choice ;  **  can  any  man  prove,  that  such  a  king  hath  no 
power,  but  is  a  tyrant ;  because  the  people  disclaim  the 
giving  of  the  power ;  when  indeed  they  do  their  duty?  Re- 
member that  in  all  this  we  speak  not  of  the  government  of 
this  or  that  particular  kingdom,  but  of  kingdoms  and  other 
commonwealths  indefinitely  ^. 

Object,  n.  But,  saith  he,  lib.  viii.  p.  192,/'Unto  me  it 
seemeth  almost  out  of  doubt  and  controversy,  that  every  in- 
dependent multitude  before  any  certain  form  of  regimen  es- 
tablished, hath  under  God  supreme  authority,  full  dominion 
over  itself," — -. . 

Answ,  If  by  dominion  were  meant  propriety,  every  in- 
dividual hath  it;  but  for  governing  power,  it  seemeth  as 
clear  to  me,  that  your  independent  multitude  hath  no  civil 
power  of  government  at  all ;  but  only  a  power  to  choose 
them  governors ;  while  they  have  no  governors,  they  have 
no  governing  power,  for  that  maketh  a  governor. 

Object.  III.  Ibid.  '^  A  man  who  is  lord  of  himself,  may 
be  made  another's  servant,  &c." 

Answ.  1.  He  may  hire  out  himself  to  labour  for  another; 
.because  he  hath  so  far  the  power  of  himself,  and  his  labour 
is  his  own,  which  he  may  sell  for  wages ;  but  in  a  family, 
that  the  master  be  the  governor  to  see  God's  laws  obeyed  by 
his  servants,  is.  of  Divine  appointment,  and  this  governing 
power  the  servant  giveth  not  to  his  master,  but  only  maketh 
himself  the  object  of  it.  2.  The  power  that  nature  giveth  a 
man  over  himself,  is  '  tota  specie'  distinct  from  civil  govern- 
ment; (as  Dr.  Hammond  hath  well  shewed  against  I.  G.) 
An  individual  person  hath  not  that  power  of  his  own  life  as 

t  Bishop  Audrews  in  Tortur.  Tort.  p.  385.  Acutus  homo  uon  distingoitj  inter 
formara,  atquc  authoritatero  regiminis ;  fomia  de  honiinibus  esse  potest :  de  c(b1o  seni> 
per  est  authoritas.     An  rex  sit  supra  leges,  Vid.  Seb.  Fox.  lib.  ii.  de  Instit.  Reg. 


CHAP.  HI.]  CHRISTIAN  POLITICS.  39 

the  king  hath.  He  may  not  put  himself  to  death,  (or  that 
which  the  king  may  put  him  to  death  for.  3.  If  this  were 
true,  that  every  individual;  by  self-resignation  might  give  a 
king  his  power  over  him;  yet  'a  posse  ad  esse  non  valet 
consequentia ; '  and  that  it  is  not  so  is  proved,  in  that  God 
the  Universal  Sovereign  hath  prevented  them,  by  determin- 
ing himself,  of  his  own  officers,  and  giving  them  their  power 
in  the  same  charter  by  which  he  enableth  the  people  to 
choose  them.  Therefore  it  is  no  better  reasoning  than  to 
say, '  If  all  the  persons  in  London  subjected  themselves  to 
the  lord  mayor^  he  would  thereby  receive  his  power  from 
them/  when  the  king  hath  prevented  that  already,  by  giving 
him  the  power  himself  in  his  charter ;  and  leaving  only  the 
choice  of  the  person  to  them ;  and  that  under  the  direction 
of  the  rules  which  he  hath  oriven  them^. 

Object,  IV.  But,  saith  he,  lib.  viii.  p.  193,  "In  king- 
doms of  this  quality,  (as  this  we  live  in)  the  highest  gover- 
nor hath  indeed  universal  dominion,  but  with  dependency 
npon  that  whole  entire  body  over  the  several  parts  whereof 
he  hath  dominion  ;  so  that  it  standeth  for  an  axiom  in  this 
case^  The  king  is  *  major  singulis,  universis  minor.'  " 

Answ.  If  you  had  included  himself,  it  is  certain  that  he 
cannot  be  greater  than  the  whole,  because  he  cannot  be 
greater  than  himself.  But  seeing  you  speak  of  the  whole 
in  contradistinction  from  him,  I  answer.  That  indeed  *  in 
genere  causee  finalis*  the  sovereign  is  '  universis  minor,'  that 
is,  the  whole  kingdom  is  naturally  more  worth  than  one, 
and  their  felicity  a  greater  good  ;  or  else  the  *  bonum  pub- 
licum/ or  'salus  populi'  could  not  be  the  end  of  govern- 
ment; but  this  is  nothing  to  our  case;  for  we  are  speaking. 
of  governing  power  as  a  means  to  this  end  ;  and  so  *  in  ge- 
nere causee  efficientis'  the  soyereign  (yea,  and  his  lowest  of- 
ficer) hath  more  authority  or  'jus  regendi'  than  all  the  peo- 
ple as  such,  (for  they  all  as  such  have  none  at  all ;)  even  as 
the  church  is  of  more  worth  than  the  pastor,  and  yet  die 
pastor  alone  hath  more  authority  to  administer  the  sacra- 
ments, and  to  govern  the  people,  than  all  the  flock  hath ; 
for  they  have  none  either  to  use  or  give  (whatever  some  say 

^  Dion.  Ca4i.  saith,  that  when  Eaphatcs  the  philosopher  vrould  kill  hinself,  Ve- 
oiani  dederat  ei  Adrianus  citra  igoominiam  et  infamiani,  at  cicutam  turn  propter  se- 
nectutero,  turn  etiam  propter  gravein  roorbuni,  bibere  possit.     In  vita  Adrian. 


30  CHRISTIAN    DIRECTORY.  [FART  IV. 

to  the  contrary^  but  only  choose  him  to  whom  God  will 
give  it  *. 

Object.  V.  Saith  the  reverend  author^  lib.  viii.  p.  194, 
**  }4^either  can  any  man  with  reason  think,  but  that  tiie  first 
institution  of  kings,  (a  sufiScient  consideration  wherefore 
their  power  should  always  depend  on  that  from  which  it  did 
i^ways  flow)  by  original  influence  of  power  from  the  body 
into  the  king,  is  the  cause  of  kings'  dependency  in  power 
tipon  the  body ;  by  dependency  we  mean  subordination  and 
subjection/' ' 

Ahsw.  1.  But  if  their  institution  '  in  genere'  was  of  Ood, 
«nd  that  give  them  their  power,  and  it  never  flowed  from  the 
body  at  all,  then  all  your  superstructure  falleth  with  your 
ground-work.  2.  And  here  you  seem  plainly  to  confound 
all  kingdoms  by  turning  the  '  pars  imperans'  into  the  '  pars 
subdita,'  and  '  vice  versa ; '  if  the  king  be  subject,  how  are 
tliey  his  subjects  ?  I  will  not  infer  what  this  will  lead  them 
to  do,  when  they  are  taught  that  kings  are  in  subordination 
and  subjection  to  them.  Sad  experience  hath  shewed  us 
what  this  very  principle  would  efiect. 

Object,  VI.  Ibid  ^.  "  A  manifest  token  of  which  depen- 
dency may  be  this ;  as  there  is  no  more  certain  argument, 
that  lands  are  held  under  any  as  lords,  than  if  we  see  that 
such  lands  in  defect  of  heirs  fall  unto  them  by  escheat;  in 
like  manner  it  doth  follow  rightly  that  seeing  dominion 
when  there  is  none  to  inherit  it,  retumeth  unto  the  body, 
therefore  they  which  before  were  inheritors  of  it,  did  hold  it 
in  dependance  on  the  body  ;  so  that  by  comparing  the  body 
witii  the  head  as  touching  power,  it  seemeth  always  to  re- 
side in  both ;  fundamentally  and  radiccdly  in  one,  in  the 
other  derivatively ;  in  one  the  habit,  in  the  other  the  act  of 
power." 

Answ.  Power  no  more  falleth  to  the  multitude  by  es- 
eheat,  than  the  power  of  the  pastor  falls  to  the  church,  or 
the  power  of  the  physician  to  the  hospital,  or  the  power  of 
the  schoolmaster  to  the  scholars :  that  is,  not  at  all.  When 
all  the  heirs  are  dead,  they  are  an  ungoverned  community, 

'  Against  the  people's  being  the  givers  of  power,  bj  conjoining  all  their  own'ia 
one,  in  church  or  state,  see  Mr.  D.  Cawdry's  Review  of  Air.  Hooker's  Survey,  p. 

^  So  lib. tIK.  pp.  311.  JJIS.  StO. 


CHAP.  III.]  CHBISTIAN  POLITICS.  31 

that  bave  power  to  choose  a  governor,  but  no  power  to  go- 
vern, neither  (as  you  distinguish  it)  in  habit  nor  in  act ;  ori- 
ginally nor  derivatively*  As  it  is  with  a  corporation  when 
the  mayor  is  dead,  the  power  falleth  not  to  the  people. 

Therefore  there  is  no  good  ground  given-  for  your  fol- 
lowing queiltion,  **  May  a  body  politic  then  at  all  times 
withdraw  in  whole  or  in  part  the  influence  of  dominion 
which  passeth  from  it,  if  inconveniences  do  grow  thereby  ?" 
Though  you  answer  this  question  soberly  yourself,  it  is  easy 
to  see  how  the  multitude  may  be  tempted  to  answer  it  on 
your  grounds,  especially  if  they  think  your  inconvenience 
turn  into  a  necessity,  and  what  use  they  will  make  of  your 
next  words,  "  It  must  be  presumed  that  supreme  governors 
will  not  in  such  cases  oppose  themselves,  and  be  stifi*  in  de- 
taining that,  the  use  whereof  is  with  public  detriment."  A 
strange  presumption. 

Object.  VII.  *'  The  axioms  of  our  regal  government  are 
these,'  rex  facit  regem:'  the  king's  grant  of  any  'favour 
made  contrary  to  law  is  void  ;  '  Rex  nihil  potest  nisi  quod 
jure  potest.'" 

Answ.  If  lex'  be  taken  improperly  for  the  constituting 
contract  between  prince  and  people,  and  if  your  '  facit'  have 
respect  only  to  the  species  and  person,  and  not  the  sub- 
stance of  the  power  itself,  then  I  contradict  you  not.  But 
if  *  lex'  be  taken  properly  for  *  authoritativa  constitutio  de^ 
biti,'  or  the  signification  of  the  sovereign's  will  to  oblige  the 
subject,  then  '  lex  non  facit  regem,  sed  rex  legem^' 

Object,  VIII.  Lib.  viii.  p.  210.  ''When  all  which  the  wis- 
dom of  all  sorts  can  do  is  done  for  the  devising  of  laws  in 
the  church,  it  is  the  general  consent  of  all  that  giveth  them 
the  form  and  vigour  of  laws :  without  which  they  could  be 
no  more  to  us  than  the  counsels  of  physicians  to  the  sick : 
Well  might  they  seem  as  wholesome  admonitions  and  in- 
structions, but  laws  they  could  never  be,  without  consent 
of  the  whole  church  to  be  guided  by  them,  whereunto  both 
nature  and  the  practice  of  the  church  of  God  set  down  in 

'  Lib.  vUi.  p.  195.  Trita  in  scholis,  neminem  sibi  imperare  posse ;  neniinem 
libi  legem  pone  dicere,  a  qua  roatata  voInQtate  neqoeat  recedere :  summum  ejus  esse 
imperium  qvi  ordinario  jare  derogare  valeat.  £t  qoibus  eviocitor  jus  samnne  potes* 
tatb  noo  linutari  per  legem  posidvam.  Hinc  et  Aagastfaios  duut  imperatorem  inm 
ess<  snbjectum  legibos  suis*— Orotius  de  Imp.  pp.  149>  150. 


32  CHRISTIAN  DIRECTORY.  [PART IV. 

Scripture,  is  found  every  way  so  fully  consonant,  that  God 
himself  would  not  impose,  no,  not  his  own  laws  upon  his 
people,  by  the  hand  of  Moses,  without  their  free  and  open 
consent." 

Answ.  1.  Wisdom  doth  but  prepare  laws,  and  governing 
power  enacteth  them,  and  giveth  them  their  form.  But  the 
whole  body  hath  no  such  governing  power,  therefore  they 
give  them  not  their  form".  2.  The  people's  consent  to 
God's  laws  gave  them  not  their  form  or  authority ;  this 
opinion  I  have  elsewhere  confuted,  against  a  more  erroneous 
author.  Their  consent  to  God's  laws  was  required  indeed, 
as  naturally  necessary  to  their  obedience,  but  not  as  neces- 
sary to  the  being  or  obligation  of  the  law.  Can  you  think 
that  it  had  been  no  sin  in  them  to  have  disobeyed  God's 
laws,  unless  they  had  first  consented  to  them  ?  Then  all 
the  world  might  escape  sin  and  damnation  by  denying  con- 
sent to  the  laws  of  God.  3.  This  doctrine  will  teach  men 
that  we  have  no  church  laws"  ;  for  the  whole  church  never 
signified  their  consent.  Millions  of  the  poorer  sort  have  no 
voices  in  choosing  parliament  men  or  convocations;  and 
this  will  teach  the  minor  dissenting  part,  to  think  themselves 
disobliged  for  want  of  consenting  ;  and  will  give  every  dis- 
senting part  or  person  a  negative  voice  to  all  church  laws. 
4.  A  single  bishop  hath  a  governing  power  over  his  particu- 
lar church,  and  they  are  bound  to  obey  him  ^  And  if  the 
governing  power  of  one  pastor  be  not  suspended  for  want 
of  the  consent  of  any  or  all  the  people,  then  much  less,  the 
governing  power  of  king  and  parliament. 

.Object,  IX.  Lib.  viii.  p.  220.  "  It  is  a  thing  even  un- 

■°  Hanc  video  sapientiBsiiiionini  fuisse  senteutiam.  Legem  nee  liominom  inge* 
nils  excogitatam,  nee  scitura  aliquod  esse  populoruui ;  scd  fetemum  quiddani,  quod 
aniversura  mundum  regeret,  imperandi  prohibendiqiie  sapientia.  Cicero  dc  Leg. 
Sec  lib.  i.  sect.  17—19.  <T.  C.) 

"  How  considerable  a  part  of  England  is  London  ?  Yet  in  this  convocatioo, 
which  hath  made  the  new  changes  in  the  liturg;>'  and  book  of  ordination,  London  had 
not  one  clerk  of  their  choosing :  for  being  to  choose  but  two,  they  chose  only  Mr. 
Calamy  and  myself,  who  were  neither  of  us  accepted,  or  ever  there.  Now  if  your 
opinion  be  true ;  Quaer.  1.  Whether  yon  make  not  this  convocation's  decrees  to  be 
but  counsels  to  us.  2.  Or  at  least  whether  the  city  of  London,  or  the  London  minis- 
ters be  not  made  free  from  detriment,  as  not  coiisenters :  you  will  free  tliem  and  me, 
especially,  from  detriment  for  our  not  conforming  to  this  convocaticNi's  acts  as  such  , 
upon  reasons  which  I  do  itot  own  myself,  as  generally  by  you  laid  down. 

«  Heb.  xiii.  7. 17. 


CHAP.  III.]  CHRISTIAN  POLITICS.  33 

doubtedly  natural  that  all  free  and  independent  societies 
should  diemselves  make  their  own  laws;  and  that  this 
power  should  belong  to  the  whole,  not  to  any  certain  part 
of  a  politic  body -" 

Answ.  This  is  oft  affirmed,  but  no  proof  at  all  of  it ;  in 
many  nations  the  representatives  of  the  whole  body  have 
the  legislative  power  or  part  of  it.  But  that  is  from  the 
special  constitution  of  that  particular  commonwealth,  and 
not  from  nature,  nor  common  to  all  nations.  All  that  na- 
turally belongeth  to  the  people  as  such,  was  but  to  choose 
their  law-makers,  and  secure  their  liberties,  and  not  to  make 
laws  themselves  by  themselves  or  mere  representers. 

Object.  X.  Lib.  viii.  p.  221.  ''  For  of  this  thing  no  man 
doubteth,  namely,  that  in  all  societies,  companies,  and  cor- 
porations, what  severally  each  shall  be  bound  to,  it  must  be 
with  all  their  assents  ratified.  Against  all  equity  it  were 
that  a  man  should  suffer  detriment  at  the  hands  of  men,  for 
not  observing  that  which  he  never  did,  either  by  himself  or 
by  others,  mediately  agree  to •" 

Anno,  I  am  one  th^t  more  than  doi|bt  of  that  which  you 
say  no  man  doubteth  of.  Do  you  not  so  much  as  except 
God's  laws,  and  all  those  that  only  do  enforce  them,  or  drive 
men  to  obey  them?  As  men  are  obliged  to  obey  God,  whe- 
ther they  consent  or  not ;  so  are  they  to  obey  the  laws  of 
their  sovereigns,  though  they  never  consented  to  them,  no, 
nor  to  their  sovereignty,  as  long  as  they  are  members  of  that 
commonwealth,  to  the  government  whereof  the  sovereign  is 
lawfully  called,  millions  of  dissenters  may  be  bound  to 
obey,  till  they  quit  the  society. 

Object,  XI.  Lib.  viii.  p.  221.  ''  If  magistrates  be  heads  of 
the  church,  they  are  of  necessity  Christians." 

Aruw,  That  can  never  be  proved.  A  constitutive  head 
indeed  must  be  a  Christian,  and  more,  even  a  pastor  to  a 
particular  church,  and  Christ  to  the  universal.  This  head- 
ship our  kings  disclaim ;  but  a  head  of  the  church,  that  is, 
over  the  church,  or  a  coercive  governor  of  it,  the  king  would 
be  if  he  were  no  Christian.  As  one  that  is  no  physician 
may  be  head  over  all  the  physicians  in  his  kingdom ;  or 
though  he  be  no  philosopher,  or  artist,  he  may  be  head  over 
all  the  philosophers  and  artists,  and  in  all  their  causes  have 
the  supreme  coercive  power ;  so  would  the  king  over  all 

VOL.  VI.  D 


34  CHRISTIAN    DIRECTORY.  [PART  IV. 

Protestants  if  he  were  no  Protestant,  and  overall  Christians 
if  he  were  no  Christian !  But  you  think  that  he  that  is  no 
member  of  the  church  cannot  be  the  head  of  it:  I  answer, 
not  a  constitutive,  essential  head  as  the  pastor  is  ;  but  he 
may  be  the  head  over  it,  and  have  all  the  coercive  power 
over  it.  What  if  the  king  be  not  a  member  of  many  corpo* 
rations  in  his  kingdom  ?  Yet  as  he  is  head  of  the  kingdom, 
he  is  head  of  or  over  them  as  they  are  parts  of  it. 

Object.  XII.  Lib.  viii.  pp.  218.  223,  224.  '^  What  power 
the  king  hath,  he  hath  it  by  law :  the  bounds  and  limits  of 
it  are  known ;  the  entire  community  giveth  order,  Scc.'^  P. 
223.  ''  As  for  them  that  exercise  power  altogether  against 
order,  although  the  kind  of  power  which  they  have,  may  be 
of  God,  yet  is  their  exercise  thereof  against  Ood,  and  there- 
fore not  of  God,  otherwise  than  by  permission,  as  all  injus- 
tice is."  P.  224.  "  Usurpers  of  power,  whereby  we  do  not 
mean  them  that  by  violence  have  aspired  unto  places  of 
highest  authority,  but  them  that  use  more  authority  than 
they  did  ever  receive  in  form  and  manner  beforementioned. 
Such  usurpers  thereof  as  in  the  exercise  of  their  power  do 
more  than  they  have  been  authorized  to  do,  cannot  in  con- 
science bind  any  man  to  obedience." 

Answ.  It  is  true  that  no  man  can  exercise  more  power 
than  he  hath :  the  power  that  we  speak  of  being  '  i^ia,  jus 
regendi,'  it  is  impossible  to  use  more  authority  than  they 
have ;  though  they  may  command  beyond  and  without  au- 
thority. And  it  is  true  that  where  a  man  hath  no  authority 
or  right  to  command,  he  cannot  directly  bind  to  obedience. 
But  yet  a  ruler  may  exercise  more  power  than  man  ever  gave 
him,  and  oblige  men  to  obedience  thereby.  God  giveth  them 
power  to  govern  for  his  glory,  according  to  his  laws,  and  to 
promote  obedience  to  those  laws  of  God  (in  nature  and 
Scripture)  by  subordinate  laws  of  their  own.  And  all  this 
the  sovereign  may  do,  if  the  people  at  the  choice  of  him  or 
his  family,  should  only  say, '  We  take  you  for  our  sovereign 
ruler :'  for  then  he  may  do  all  that  true  reason  or  Scripture 
make  the  work  of  a  sovereign  ruler,  even  govern  the  people 
by  all  such  just  means  as  tend  to  the  public  good  and  their 
everlasting  happiness :  and  yet  that  people  that  should  do 
no  more  but  choose  persons  and  families  to  govern  them, 
and  set   them  no   bounds,   do    give   no    power  to  those 


CHA^.  III.]  CHRISTIAN    POLITICS.  35 

they  chooBe,  but  detennine  of  the  persons  that  sliall  have 
power  from  God.     Yet  it  is  granted  you,  that  if  the  person 
or  family  chosen,  contract  with  them  to  govern  only  with 
such  and  such  hmitations,  they  have  bound  themselves  by 
their  own  contract ;  and  thus  both  specifications  of  govern- 
ment and  degrees  of  power  come  in  by  men.     But  always 
distii^^ish,   1.  Between  the  people  giving  away  their  ^pro- 
priety, (in  their  goods,   labours,  8cc.  which  they  may  do,) 
and  giving  authority,  or  governing  power  (which  they  have 
not  to  give).    2.  Between  their  naming  the  persons  that 
shall  receive  it  from  the  universal  king,  and  giving  it  them- 
selves.   3^  Between  bounding  and  limiting  power,  and  giv-* 
ing  power.    4.  And  between  a  sovereign's  binding  himself 
by  contract,  and  being  bound  by  the  authority  of  others  ^. 
If  they  be  limited  by  contracts,  which  are  commonly  called 
the  constitutive  or  fundamental  laws,  it  is  their  own  consent 
and  contract  that  effectively  obligeth  and  limiteth  them ;  of 
which  indeed  the  people's  will  may  be  the  occasion,  when 
they  resolve  that  tiiey  will  be  governed  on  no  other  terms : 
but  if  the  contract  limit  them  not,  but  they  be  chosen  sim- 
ply to  be  the  *  summsB  potestates,'  without  naming  any  par- 
ticular powers  either  by  concession  or  restraint,  then  as  to 
ruling  they  are  absolute  as  to  men,  and  limited  only  by  God, 
from  whose  highest  power  they  can  never  be  exempt,  who  in 
nature  and  Scripture  restraineth  them  from  all  that  is  im- 
pious and  unjust,  against  his  laws  and  honour,  or  against  the 
public  happiness  and  safety.     And  here  also  remember,  that 
if  any  shall  imagine  that  God  restraineth  a  magistrate  when 
it  is  not  so,  and  that  the  commands  of  their  governors  are 
contrary  to  the  Word  of  God,  when  it  is  no  such  matter, 
their  error  will  not  justify  their  disobedience. 

Though  I  have  answered  these  passages  of  this  reverend 
avthor,  it  is  not  to  draw  any  to  undervalue  his  learned  writ- 


P  Pdlestaft  maritalis  est  a  Deo:  appUcatio  ejns  potestatis  ad  certain  personam 
€1  goti¥^lw"  reidt  quo  tamen  ipsmn  jus  non  datnr.  Nam  si  ex  consensa  daretur, 
ppMCf  oomeosa  etiara  ditsolYi  qtatrimonium,  a«t  oomrcniri  ue  raaritos  foBmiiMB  inpe  - 
larct.  Quid  minime  rerum  est.  Imperatoria  potestas  non  est  penes  electores :  ergo 
nee  ab  ipsis  datnr ;  sed  ab  ipsb  tamen  certae  peraonae  applicatar.  Jus  vitie  et  nccis 
ROD  est  penes  dtes  antequam  m  rempublicam  coeant.  Privatus  enim  jus  Tindictas 
nm  babet :  ab  iiMlefli  tamen  applicatar  ad  ocetum  ant  personan  aliqaam.  Grotius 
d«  Imperio.  p.  j<70. 


36  CHRISTIAN    DIRECTORY.  [PART  IV. 

ings,  but  to  set  right  the  reader  in  the  principles'of  his  obe- 
dience, on  which  the  practice  doth  so  much  depend. 

And  I  confess,  that  other  authors  of  politics  say  as  much 
as  Mr.  Hooker  saith,  both  Papists  and  Protestants ;  but  not 
all,  nor  I  think  the  soundest :  I  will  instance  now  in  Alste- 
dius  only,  (an  excellent  person,  but  in  this  mistaken,)  who 
saith,  Encyclop.  lib.  xxiii.  Polit.  cap.  p.  178.  ''  Populus 
universus  dignior  et  potior  est  tum  magistratu  turn  ephoris. 

Hinc  recte  decent  Doct.  Politici,   populum  obtinere 

regnum  et  jura  majestatis  proprietate  et  dominio :  princi- 
pem  et  ephoros  usu  et  administratione ;  (whereas  the  people 
have  not  the  '  regnum  vel  jura  majestatis'  any  way  at  all). 

Si  administratores  officium  suum  facere  nolint,  si  impia, 

et  iniqua  mandent,  si  contra  dilectionem  Dei  et  proximi 
agant,  populus  propriae  salutis  curam  arripiet,  imperium 
male  utentibus  abrogabit,  et  in  locum  eorum  alios  substi- 

tuet. Porro  ephori  validiora  ipso  rege  imperia  obtinent: 

principem  enim  constituunt  et  deponunt ;  id  quod  amplissi- 
mum  est  prfeeminentiae  argumentum.     Atque  hsec  preeroga- 

tiva  mutuis  pactis  stabilitur. Interim  princeps  summam 

potestatem  obtinere  dicitur,  quatenus  ephori  administra- 
tionem  imperii,  et  cumulum  potestatis  ipsi  committunt. 
Denique  optimatum  universorum  potestas  non  est  infinita  et 
absoluta,  sed  certis  veluti  rhetris  et  clathris  definita,  utpote 
non  ad  propriam  libidinem,  sed  ad  utilitatem  et  salutem  po- 
puli  alligata.  Hinc  illorum  munia  sunt  regem  designare, 
constituere,  inaugurare,  constitutum  consiliis  et  auxiliis  ju- 
vare  ;  sine  consensu  et  approbatione  principis,  quamdiu  ille 
suum  officium  facit,  nihil  in  reipublicse  negotiis  suscipere  : 
nonnunquam  conventum  inscio  principe  agere,  necessitate 

reipublicee  exigente. Populum  contra  omnis  generis  tur- 

batores  et  violatores  defendere ."  I  suppose  Mr.  Hook- 
er's principles  and  Alstedius's  were  much  the  same.  I  will 
not  venture  to  recite  the  conclusion,  cap.  12.  p.  199.  R.  5. 
'  de  resistendo  Tyranno.' 

Many  other  authors  go  the  same  way,  and  say  that  the 
people  have  the  '  majestas  realis,'  (both  Papists,  and  Pro- 
testants, and  heathens).  But  I  suppose  that  what  I  have 
said  against  Hooker  will  serve  to  shew  the  weakness  of 
their  grounds :  though  it  is  none  of  my  purpose  to  contra- 
dict either  Hooker  or  any  other,  so  far  as  they  open  the 


CHAP.  III.]  CHRISTIAN  POLITICS.  37 

odiousness  of  the  sin  of  tyranny,  (which  at  this  day  keepeth 
out  the  Gospel  from  the  far  greatest  part  of  the  world,  and 
is  the  greatest  enemy  to  the  kingdom  of  Christ ;)  nor  yet  as 
they  plead  for  the  just  liberties  of  the  people ;  but  I  am  not 
for  their  authority. 

Direct,  ii.  '  Begin  Mrith  an  absolute,  universal,  resolved 
obedience  to  God^  your  Creator  and  Redeemer,  who  is  your 
sovereign  King,  and  will  be  your  final,  righteous  Judge.' 
As  he  that  is  no  loyal  subject  to  the  king,  can  never  well 
obey  his  officers ;  so  he  that  subjecteth  not  his  soul  to  the 
original  power  of  his  Creator,  can  never  well  obey  the  deri- 
vative power  of  earthly  governors. 

Object.  '  But,'  you  may  say, '  experience  teacheth  us, 
that  many  ungodly  people  are  obedient  to  their  superiors 
as  well  as  others.'  I  answer.  Materially  they  are,  but  not 
formally,  and  from  a  right  principle,  and  to  right  ends :  as  a 
rebel  against  the  king  may  obey  a  justice  of  peace  for  his 
own  ends,  as  long  as  he  will  let  him  alone,  or  take  his  part. 
But  not  formally  as  he  is  the  king's  officer.  So  ungodly 
men  may  flatter  princes  and  magistrates  for  their  own  ends, 
or  on  some  low  and  bye  account,  but  not  sincerely  as  the 
officers  of  God.  He  is  not  like  to  be  truly  obedient  to  man, 
that  is  so  foolish,  dishonest,  and  impious  as  to  rebel  against 
his  Maker ;  nor  to  obey  that  authority,  which  he  first  denieth 
in  its  original  and  first  efficient  cause.  Whatever  satan  and 
his  servants  may  say,  and  however  some  hypocrites  may 
contradict  in  their  practices  the  religion  which  they  pro- 
fess, yet  nothing  is  more  certain,  than  that  the  most  serious, 
godly  Christians,  are  the  best  subjects  upon  earth.  As 
their  principles  themselves  will  easily  demonstrate. 

Direct,  in.  '  Having  begun  with  God,  obey  your  gover- 
nors as  the  officers  of  God,  with  an  obedience  ultimately 
divine 'I.'  All  things  must  be  done  in  holiness  by  the  holy. 
That  is,  God  must  be  discerned,  obeyed,  and  intended  in  all ; 
and  therefore  in  magistrates  in  a  special  manner.  In  two 
respects  magistrates  are  obeyed,  or  rather  flattered  by  the 
ungodly :  first,  as  they  are  men  that  are  able  to  do  them 
corporal  good  or  hurt :  as  a  horse,  or  dog,  or  other  brute 

<i  Greg.  Nasianzen  cited  by  BilsoD  of  Subjection,  p.  361.  Thou  reigiicst  toge- 
ther with  Christ ;  rolest  with  liiin ,  thy  sword  is  from  him  ;  thou  art  the  image  of 
God. 


S8  cHRirriAN  dirbctory.        [part  I¥. 

will  follow  you  for  his  belly,  and  loveth  to  be  where  he 
fareth  best.  Secondly,  as  the  head  of  his  party,  and  en- 
Goarager  of  him  in  his  evil  way,  when  he  meets  with  rulers 
that  will  be  so  bad.  Wicked  men  love  wicked  magistrates 
for  being  the  servants  of  satan ;  but  faithful  men  must  ho- 
nour and  obey  a  magistrate,  as  an  officer  of  God ;  even  a 
magistrate  as  a  magistrate,  and  not  only  as  holy,  is  an  offi- 
cer of  the  Lord  of  all.  Therefore  the  fi£th  commandment  is 
as  the  hinge  of  the  two  tables ;  many  of  the  ancients  thought 
that  it  was  the  last  commandment  of  the  first  table,  and  the 
modems  think  it  is  the  first  commandment  of  the  last  table  ; 
for  it  commandeth  our  duty  to  the  noblest  sort  of  men ;  bat 
not  merely  as  men,  but  as  the  officers  of  Qod^  They  debase 
magistrates  that  look  at  them  merely  as  those  that  master 
other  men,  as  the  strongest  beast  doth  by  the  weaker;  no- 
thing will  make  you  sincere  and  constant  in  your  honouring 
and  obeying  them,  but  taking  them  as  the  officers  of  Qod, 
and  remembering  by  whose  commission  they  rule,  and 
whose  work  they  do  ;  that  "  they  are  the  ministers  of  God 
to  us  for  good'."  If  you  do  not  this,  1.  You  wrong  God, 
whose  servants  they  are ;  for  he  that  despiseth,  despiseth  not 
man  but  God.  2.  You  wrong  the  magistrate,  as  much  as 
you  should  do  an  ambassador,  if  you  took  him  to  be  the 
messenger  of  some  Jack  Straw,  or  some  fellow  that  signi- 
fieth  no  more  than  his  personal  worth  importeth,  3.  And 
you  wrong  yourselves ;  for  while  you  neglect  the  interest 
and  authority  of  God  in  your  rulers,  you  forfeit  the  accep- 
tance, protection,  and  reward  of  God.  Subjects  as  well 
as  servants  must  learn  that  great  lesson,  "  Whatsoever 
ye  do,  do  it  heartily  as  to  the  Lord,  and  not  unto  men : 
knowing  that  of  the  Lord  ye  shall  receive  the  reward  of  the 
inheritance,  for  ye  serve  the  Lord  Christ :  but  he  that  doth 
wrong  shall  receive  for  the  wrong,  and  there  is  no  respect 
of  persona*."  Magistrates  are  as  truly  God's  officers  as 
preachers :  and  therefore  as  he  that  heareth  preachers  hear- 
eth  him,  so  he  thatobeyeth  rulers  obeyeth  him :  the  excep- 
tions axe  but  the  like  in  both  oases :  it  is  not  every  thing 
that  we  must  receive  from  preachers ;  nor  every  thing  that 
we  must  do  at  the  command  of  rulers :  but  both  in  their 
proper  place  and  work,  must  be  regarded  as  the  officers  of 

r  Bom.  xiiL  l->5^  *  Col.  ui.  fS— 15.    So  £ph.  ti.  5—8. 


CHAP.  III.]  CHRISTIAUr  POLITICA.  S9 

€rod:  and  not  as  men  tbat  have  no  higher  authority  tiiaa 
their  own  to  bear  them  out. 

Direct,  iv.  '  Let  no  vices  of  the  person  cause  you  to  for- 
get the  dignity  of  his  office.'  The  authority  of  a  sinful  ru- 
ler is  of  God,  and  must  accordingly  be  obeyed :  of  this  read 
Bishop  Bilson  at  large  in  his  excellent  treatise  of  Christian 
Subjection ;  against  the  Papists  that  excommunicate  and 
depose  princes  whom  they  account  heretics,  or  favourers  of 
them.  Those  sins  which  will  damn  a  man's  soul,  and  deprive 
him  of  heaven,  will  not  deprive  him  of  his  kingdom,  nor  dis- 
oblige the  subjects  from  their  obedience.  An  infidel,  or  an 
ungodly  Christian  (that  is,  an  hypocrite)  is  capable  of  being 
a  prince,  as  well  as  being  a  parent,  husband,  master ;  and 
the  apostle  hath  taught  all  as  well  as  servants,  their  duty  to 
such.  "  Servants,  be  subject  to  your  masters  with  all  fear; 
and  not  only  to  the  good  and  gentle,  but  also  to  the  froward ; 
for  this  is  tiiank-worthy,  if  a  man  for  conscience  toward  Qod, 
endure  grief,  suffering  wrongfully.  For  what  glory  is  it  if 
when  you  are  buffetted  for  your  faults,  you  take  it  patient- 
ly? but  if  when  ye  do  well  and  suffer  for  it  ye  take  it  pa- 
tiently, this  is  acceptable  with  God;  for  even  hereunto 
were  ye  called  '.'*  Though  it  be  a  rare  mercy  to  have  godly 
rulers,  and  a  great  judgment  to  have  ungodly  ones,  it  is  such 
as  must  be  borne**. 

Direct,  v.  '  Do  not  either  divulge  or  aggravate  the  vices 
of  your  governors  to  their  dishonour;  for  their  honour  is 
necessary  to  the  public  good.'  If  they  have  not  care  of 
their  own  honour,  yet  their  subjects  must  have  a  care  of  it. 
If  once  they  be  dishonoured,  they  will  the  more  easily  be 
contemned,  bated  and  disobeyed.  Therefore  the  dishonour- 
ing of  the  rulers  tendeth  to  the  dissolution  of  the  govern- 
ment, and  ruin  of  the  commonwealth.  Only  in  two  cases 
did  the  ancient  Christians  aggravate  the  wickedness  of  their 
governors.  1.  In  case  they  were  such  cruel  monsters  as 
Nero,  who  lived  to  the  misery  of  mankind.  2.  In  case  they 
were  not  only  open  enemies  of  the  church  of  Christ,  but 
their  honour  stood  in  competition  with  the  honour  of  Chris- 

iPet  illS-Hll. 

*  Victor.  Utic  aaith  of  Victorianas  proconsul  of  Carthage,  that  even  to  an  Arian 
pefaecuting,  usnrpuig  tyrant^  Pro  reboa  sibi  oommusifl semper  fideiisaimus  habebator ; 
and  the  like  of  SeliMtian  and  others,  p.  460. 


40  CHRISTIAN   DIRECTORY.  [PART  IV. 

tianity,  piety  and  honesty,  as  in  Julian's  case;  I  confess 
against  Nero  and  Julian  both  living  and  dead  (and  many 
like  them),  the  tongues  and  pens  of  wise  and  sober  persons 
have  been  very  free ;  but  the  fifth  commandment  is  not  to 
be  forgotten,  '*  Honour  thy  father  and  mother  ;'^  and  *'  Fear 
God,  honour  the  king';''  though  you  must  not  call  evil 
good,  yet  you  may  conceal  and  hide  evil :     Ham  was  cursed 
for  opening  his  father's  nakedness.     Though  you  must  flat^ 
ter  none  in  their  sins,  nor  hinder  their  repentance,  but  fur- 
ther it  by  all  righteous  means,  yet  must  you  speak  honour- 
ably of  your  rulers,  and  endeavour  to  breed  an  honourable 
esteem  of  them  in  the  people's  minds ;  and  not  as  some^ 
that  think  they  do  well,  if  they  can  secretly  make  their 
rulers    seem  odious,   by  opening  and    aggravating   their 
faults. 

Direct,  vi.  '  Subdue  your  passions,  that  no  injuries  which 
you  may  suffej:  by  them,  may  disturb  your  reason,  and 
make  you  dishonour  them  by  way  of  revenge.'  If  you  may 
not  revenge  yourselves  on  private  men,  much  less  on  magis- 
trates ;  and  the  tongue  may  be  an  unjust  revenger,  as  well 
as  the  hand.  Passion  will  provoke  you  to  tell  all  men, 
'  Thus  and  thus  I  was  used,'  and  to  persuade  you  that  it  is 
no  sin  to  tell  the  truth  of  what  you  suffered  :  but  remember, 
that  the  public  good,  and  the  honour  of  Qod's  officers  are 
of  greater  value,  than  the  righting  of  a  particular  person 
that  is  injured.  Many  a  discontented  person  hath  set  king- 
doms on  fire,  by  divulging  the  faults  of  governors  for  the 
righting  of  themselves. 

Object.  *  But  shall  cruel  and  unrighteous  or  persecuting 
men  do  mischief,  and  not  hear  of  it,  nor  be  humbled  for  it  ? ' 
Answ.  1.  Preachers  of  the  Gospel,  and  others  that  have 
opportunity,  may  privately  tell  them  of  it,  to  bring  them  to 
repentance  (if  they  will  endure  it)  without  dishonouring 
them  by  making  it  public.  2.  Historians  will  tell  posterity 
of  it,  to  their  perpetual  infamy,  (if  repentance  and  well- 
doing recover  nof  their  honour^).     Flatterers  abuse  the 

»  iPet.  ii.  ir.     Mark  vii.  10.     x.  19. 

7  Lamprid.  saith  of  Alex.  Severus  that,  Amavit  literatos  bomines,  ▼ehementer 
eos  etiam  rcformidans,  nequid  de  sc  asperum  scriberent.  Universal.  Hist.  p.  133.  Ti- 
berius bellaa  latoet  sanguine  macerata ;  snitegendi  peritissimusartifex  ,  totustanien 
potteritfttis  oculis  patuit»  Deo  hypocrisim  detractionc  larvte  plecteute. 


CHAP.  111.]  CHRISTIAN  POLITICS.  41 

liying,  but  truth  will  dishonour  their  wickedness  when  they 
are  dead  :  for  it  is  God's  own  decree,  "That  the  memory  of 
the  just  is  blessed,  but  the  name  of  the  wicked  shall  rot'.'' 
3.  And  Qod  himself  will  fully  be  avenged  upon  the  impeni- 
tent for  ever,  having  told  you,  "That  it  were  better  for  him 
that  offendeth  one  of  his  little  ones,  that  a  millstone  were 
hanged  about  his  neck,  and  he  were  drowned  in  the  depth 
of  the  sea  *."  And  is  not  all  this  enough,  without  the  re- 
venge of  your  passionate  tongues  ?  To  speakgpl  of  digni* 
ties,  and  desfMse  dominion,  and  bring  failinfRwHusations, 
are  the  sins  of  the  old  licentious  heretics.  CVnMeft  us  his 
example,  not* to  revile  the  meanest,  when  we^'afe  reviled  ^ 
If  you  believe,  that  God  will  justify  the  innocent,  and 
avenge  them  speedily^,  what  need  you  be  so  forward  to  jus- 
tify and  avenge  yourselves  ? 

Object.  *  If  God  will  have  their  names  to  rot,  and  spoken 
evil  of  when  they  are  dead,  why  may  1  not  do  it  while  they 
are  alive  ? ' 

Anhw.  There  is  a  great  deal  of  difference  between  a  true 
historian,  and  a  self-avenger  in  the  reason  of  the  thing,  and 
in  the  effects :  to  dishonour  bad  rulers  while  they  live,  doth 
tend  to  excite  the  people  to  rebellion,  and  to  disable  them 
to  govern :  but  for  truth  to  be  spoken  of  them,  when  they 
are  dead,  doth  only  lay  an  odium  upon  the  sin,  and  is  a 
warning  to  others,  that  they  follow  them  not  in  evil :  and 
this  no  wicked  prince  was  ever  so  great  and  powerful  as  to 
prevent;  for  it  is  a  part  of  God's  resolved  judgment.  Yet 
must  historians  so  open  the  faults  of  tlie  person,  as  not  to 
bring  the  office  into  contempt,  but  preserve  the  reverence 
due  to  the  authority  and  place  of  governors^. 

Direct,  vii.  '  By  all  means  overcome  a  selfish  mind,  and 
get  such  a  holy  and  a  public  spirit,  as  more  regardeth  God's 
honour,  and  the  public  interest,  than  your  own.'  It  is  Self- 
ishness that  is  the  great  rebel  and  enemy  of  God,  and  of  the 
king,  and  of  our  neighbour.  A  selfish,  private  spirit  careth 
not  what  the  commonwealth  suffereth,  if  he  himself  may  be 

«  Pror.  JL  7. 

•  Matt.  xnii.  6.    Mark  iz.  49.     Luke  xvii.  t.   Jode  7—9. 

«»  1  Pet.  ii.  IS.  «  Luke  xviii,  7,  8. 

'  Sext.  Aurel.  Victor,  de  Calig.  De  quo  nescio  an  decnerit  meiDoriaB  prodi,  ni- 
si forte  quia  jurat  de  principibus  uosse  omnia,  ut  improbi  saltern  famie  nictu  talia  de- 
dineot. 


42  CHRiBTIAN    DIRECTOMY.  [PART  IV. 

a  gainer  by  it.  To  revenge  himself,  or  to  tine  up  to  some 
higher  place,  or  increase  his  riches,  he  will  betray  and  rum 
his  king,  his  country  and  his  nearest  friends.  A  selfish,  am- 
bitious, covetous  man,  is  faithful  to  no  man,  longer  than  he 
serveth  his  ends ;  nor  is  he  any  further  to  be  trusted,  than 
his  own  interest  will  allow.  Self-denial,  and  a  public  spirit, 
are  necessary  to  every  faithful  subject. 

Direct,  viiu  '  Wish  not  evil  to  your  governors  in  your 
secret  thou^ta ;  but  if  any  such  thought  would  enter  into 
your  heartMwJ^ct  it  with  abhorrence*'  ''4&lur8e  not  the 
king,  no*  9pl>m  thy  thoughts;  and  curse  not  the  rich  in  thy 
bedchamber :  for  a  bird  of  the  air  shall  carry  die  voice,  and 
that  which  hath  wings  shall  tell  the  matter*".''  A  feverish, 
misguided  zeal  for  religion,  and  a  passionate  discontent  for 
personal  injuries,  do  make  many  greatly  guilty  in  this  point ; 
they  would  be  much  pleased,  if  God  would  shew  some  grie- 
vous judgment  upon  persecutors;  and  take  no  warning  by 
Christ's  rebukes  of  James  and  John,  but  secretly  are  wish- 
ing for  fire  from  heaven,  not  knowing  what  manner  of  spirit 
they  are  of.  They  cherish  such  thoughts  as  are  pleasing  to 
them,  though  they  dare  not  utter  them  in  words*  And  he 
that  dare  wish  hurt,  is  in  danger  of  being  drawn  by  tempta- 
tion to  do  hurt. 

Obfect.  '  But  may  we  not  pray  for  the  cutting  off  of  per- 
secutors ?  And  may  we  not  give  Qod  thanks  for  it,  if  he  do 
it  himself,  without  any  sinful  means  of  ours  ? ' 

Amw.  1.  Every  ruler  that  casteth  down  one  sect  or  party 
of  Christians,  and  setteth  up  another  (perhaps  as  true  to  the 
interest  of  Christianity  as  they)  is  not  to  be  prayed  against, 
and  his  destruction  wished  by  the  suffering  party.  2.  If  he 
be  a  persecutor  of  Christianity  and  piety  itself,  as  heathens 
and  infidels  are,  yet  if  his  government  do  more  good,  than 
his  persecution  doth  harm,  you  may  not  so  much  as  wish 
his  dovmfall.  3.  If  he  were  a  Nero,  or  a  Julian,  you  must 
pray  first  for  his  conversion  ;  and  if  that  may  not  be,  then 
next  for  his  restraint,  and  never  for  his  destruction,  but  on 
supposition,  that  neither  of  the  former  may  be  attained 
(which  you  cannot  say).  4.  You  must  pray  for  the  delive- 
rance of  the  persecuted  church,  and  leave  the  way  and  means 
to  God,  and  not  prescribe  to  him.     Hurtful  desires  and 

«  £ccle8.x.20. 


CHAP.  III.]  CHRISTIAN  POI^ITICS.  43 

prayers  are  seldom  of  Qod.  6.  You  may  more  freely  rejoice 
afiterwards,  than  desire  it  befoi*e :  because  wben^  Julian  is 
cut  off,  you  know  that  Ood's  righteous  will  is  accomplished  ; 
when  before  you  knew  not  that  it  was  his  will :  yet  after,  it 
is  the  deliverance  of  the  church,  and  not  the  hurt  of  a  perr 
secutor  as  such»  that  you  must  give  thanks  for:  be  very 
suspicious  here,  lest  partiality  and  passion  blind  you  ^  . 

Direct,  ix.  'Learn  how  to  suffer;  and  know  what  use 
Ood  can  make  of  your  sufferings,  and  think  not  better  of 
prosperity,  and  worse  of  suffering,  than  you  have  cause  j^/ 
It  is  a  carnal,  unbelieving  heart,  that  maketh  so  great  a 
matter  of  poverty,  imprisonment,  banishment  or  death,  as  if 
they  were  undone,  if  they  suffer  for  Christ,  or  be  sent  to 
heaven  before  the  time;  as  if  kingdoms  must  be  disturbed 
to  save  you  from  suffering :  this  better  beseems  an  infidel 
or  a  worldling,  that  takes  his  earthly  prosperity  for  his  por- 
tion, and  thinks  he  hath  no  other  to  win  or  lose.  Do  yott 
not  know  what  the  church  hath  gained  by  suffering?  How 
pure  it  hath  been  when  the  fire  of  persecution  hath  refined 
it?  And  how  prosperity  hath  been  the  very  thing  that  hath 
polluted  it,  and  shattered  it  all  to  pieces ;  by  letting  in  aU 
the  ungodly  world,  into  the  visible  communion  of  the  saints, 
and  by  setting  the  bishops  on  contending  for  superiority, 
and  overtopping  emperors  and  kings?  Many  thousands 
that  would  be  excellent  persons  in  adversity,  cannot  bear  a 
high  or  prosperous  state,  but  their  brains  are  turned,  and 
pride  and  contention  maketh  them  the  scorn  of  the  adver<^ 
saries  that  observe  them. 

'  They  ar«  daogerooi  pniaages  which  Petrarch  hath,  though  a  good,  learued  and 
moderate  roan.  Dial.  49.  Non  tot  passim  essent  domini  nee  tam  lafe  furerent,  nisi 
popuU  inaanirentet  cdqueciTium pro  se  charior  fbretres  privata qoam  poblica;  'volap* 
taaqoam  gloria,  peoooia  qoam  lihertas,  vita  qoam  virtnt-*"— £t  ttatim-"*— £t  taae 
«  vel  tmnm  patija  ctvem  bonum  habeat,  malum  dominum  diatiiis  non  habebiL  The 
meaaiqg  b  too  plain :  abundance  of  the  most  learned  writers  have  such  passages  which 
most  be  read  with  cautbn ;  though  I  would  draw  none  to  the  other  extreme.  Pe- 
tnrch's  68  Dial,  and  S5  Dial,  de  bono  domino,  is  as  smart  as  the  former ;  but  jet 
ipcakaih  not  all  that '  contra  regBS,*  which  he  doth  *  contra  dominos.'    However  he 

Mkj8  that,  Inter  regem  et  tjrannum  non  discemunt  Graii,  &c« So  Sir  Thomas 

More  in  hb  Poems :  Regibns  e  raultb  regnura  bene  qui  reget  unum :  vix  tamen  onus 
erit,  si  tamen  nnos  erit.    And  that  of  Senec  Trag.  ult,    Tantum  ut  uooeat,  capit 


f  Bias  interrogatus,  qoidnam  esset  difficile  ?  Ferre,  inquit,  fortiter  motatbnem 
reram  indeterios.    Diogp  Laert.  lib.  i.  sect.  86*  p.  54. 


44  CHRISTIAN    DIRECTORY.  [PART  IV. 

Direct,  x.  '  Trust  God,  and  live  by  faith ;  and  then  you 
will  find  no  need  of  rebellious  or  any  sinful  means/  Do 
you  believe,  that  both  the  hearts  and  lives  of  kings,  and  all 
their  affairs,  are  in  the  hands  of  God  ?  If  not,  you  are  athe- 
ists. If  you  do,  then-  do  you  not  think  that  God  is  fitter 
than  you  to  dispose  of  them  ?  He  that  believeth,  will  not 
make  haste.  Deliverance  from  persecutions  must  be  prayed 
and  waited  for,  and  not  snatched  by  violence,  as  a  hungry 
dog  will  snatch  the  meat  out  of  his  master's  hands,  and1)ite 
his  fingers.  Do  you  believe, ''  That  all  shall  work  together 
for  good  to  them  that  love  God**?"  And  do  you  believe, 
that  the  godly  are  more  than  conquerors ;  when  they  are  kil- 
led all  day,  and  counted  as  sheep  unto  the  slaughter'? 
And  do  you  believe,  that  is  cause  of  exceeding  joy,  when 
for  the  sake  of  righteousness  you  are  hated  and  perecuted^ 
and  all  manner  of  evil  is  falsely  spoken  of  you  ^  ?  If  you 
do  not,  you  believe  not  Christ ;  if  you  do,  will  you  strive 
by  sinful  means  against  your  own  good,  and  happiness,  and 
joy  ?  Will  you  desire  to  conquer,  when  you  may  be  more 
than  conquerors  ?  Certainly,  the  use  of  sinful  means  doth 
come  irom  secret  unbelief  and  diffidence.  Learn  to  trust 
God,  and  you  will  easily  be  subject  to  your  governors. 

Direct,  xi.  '  Look  not  for  too  great  matters  in  the  world : 
take  it  but  for  that  wilderness  which  is  the  way  to  the  pro- 
mised land  of  rest.'  And  then  you  will  not  count  it  strange 
to  meet  with  hard  usage  and  sufferings  from  almost  all. 
''  Beloved,  think  it  not  strange  concerning  the  fiery  trial, 
which  is  to  try  you,  as  if  some  strange  thing  happened  to 
you  ;  bujt  rejoice  in  that  ye  are  partakers  of  the  sufferings 
of  Christ  ^"  Are  you  content  with  God  and  heaven  for 
your  portion?  If  not,  how  are  you  Christians;  if  you  are, 
you  have  small  temptation  to  rebel  or  use  unlawful  means 
for  earthly  privileges  "*.  Paul  saith,  "  He  took  pleasure  in 
persecution  °."  Learn  you  to  do  so,  and  you  will  easily  bear 
them. 

Direct,  xii.  '  Abhor  the  popular  spirit  of  envy,  which 
maketh  the  poor,  for  the  most  part,  think  odiously  of  the 
rich  and  their  superiors  ;  because  they  have  that  which  they 
had  rather  have  themselves.'     I  have  long  observed  it,  that 

»»  Rom.  viii.28.  *  Vcne  32—35.  ^  Matt.  ▼,  10—13. 

»  1  Pet.  iv.  i«,  13.  ■»  Phil.  iii.  7,  8. 11, 12.        "  2  Ck)r.  xii.  10. 


CHAP.  III.]  CHRISTIAN  POLITICS.  45 

• 

the  poor  labouring  people,  are  very  apt  to  speak  of  the  rich, 
as  sober  men  speak  of  drunkards ;  as  if  their  very  estates, 
and  dignity^  and  greatness  were  a  vice  \  And  it  is  very 
much  to  flatter  their  own  conscience,  and  delude  themselves 
with  ungrounded  hopes  of  heaven.  When  they  have  not 
the  Spirit  of  regeneration  and  holiness,  to  witness  their  title 
to  eternal  life,  they  think  their  poverty  will  serve  the  turn  ; 
and  they  will  ordinarily  say.  That  they  hope  God  will  not 
punish  them  in  another  world,  because  they  have  had  their 
part  in  this :  but  they  will  easily  believe,  that  almost  all 
rich  and  great  men  go  to  hell.  And  when  they  read  Luke 
xvi.  of  the  rich  man  and  Lazarus,  they  think  they  are  the 
Lazarus's,  and  read  it  as  if  God  would  save  men  merely  for 
being  poor,  and  damn  men  for  being  great  and  rich  ;  when 
yet  they  would  themselvesbe  as  rich  and  great,  if  they  knew 
how  to  attain  it.  They  think  that  they  are  the  maintainers 
of  the  commonwealth,  and  the  rich  are  the  caterpillars  of  it, 
that  live  upon  their  labours,  like  drones  in  the  hive,  or  mice 
and  vermin  that  eat  the  honey,  which  the  poor  labouring 
bees  have  long  been  gathering.  For  they  are  unacquainted 
with  the  labours  and  cares  of  their  governors,  and  sensible 
only  of  their  own.  This  envious  spirit  exceedingly  disposeth 
the  poor  to  discontents,  and  tumults,  and  rebellions  ;  but  it 
is  not  of  God  ^. 

Direct,  xiii.  '  Keep  not  company  with  envious  murmur- 
ers  at  government ;  for  their  words  fret  like  a  canker,  and 
their  sin  is  of  an  infecting  kind.'  What  a  multitude  were 
drawn  into  the  rebellion  of  Corah,  who  no  doubt,  were  pro- 
voked by  the  leader's  discontented  words.  It  seemeth  they 
were  ibr  popularity.  "  Ye  take  too  much  upon  you,  seeing 
all  the  congregation  are  holy,  every  one  of  them,  and  the 
Lord  is  amongnhem :  wherefore  then  lift  you  up  youreelves 

above  the  congregation  of  the  Lord*: Is  it  a  small  thing 

that  thou  hast  brought  us  up  out  of  a  land  that  floweth  with 
milk  and  honey,  to  kill  us  in  the  wilderness  ;  except  thou 

make  thyself  altogether  a  prince  over  us  ? Wilt  thou  put 

out    the  eyes    of  these   men^?"     What  confidence,  and 

■  Univers.  Hist.  p.  140.  Dicas  imperatorero  orbis  £pictetum«  Ncronein  mano 
dpium  :  iiruam  es«e  sammo  (astigio,  cum  serviret  dignus,  imperaret  indigiias ;  nul- 
loinqoe  esse  lualoiD,  qoin  aliqaa  boni  gutta  cordiatus* 

•  James  iU.  Ifr— 17.  n  Numb.  xvL  3,  13,  14. 


46  CHRISTIAN    DIRECTOKY.  [pARt  IV. 

• 

what  fair  pretenceg  are  here?  so  probable  and  plausible 
to  the  people,  that  it  is  no  wonder  that  multitudes  were 
carried  to  rebellion  by  it  ?  Though  God  disowned  them 
by  a  dreadful  judgment,  and  shewed  whom  he  had  chosen 
to  be  the  governors  of  his  people. 

Direct,  xiy.  'Keep  humble,  and  take  heed  of  pride/ 
The  humble  are  ready  to  obey  and  yield,  and  not  only  to  be 
subject  to  magistrates,  but  to  all  men,  even  voluntarily  to 
be  subject  to  them  that  cannot  constrain  them.  "  Be  all  of 
you  subject  one  to  another^."  It  is  no  hard  matter  for  a 
twig  to  bow,  and  for  a  humble  soul  to  yield  and  obey 
another,  in  any  thing  that  is  lawful.  But  the  proud  take 
subjection  for  vassalage,  and  obedience  for  slavery,  and  say, 
"  Who  is  Lord  over  us ;  our  tongues  are  our  own ;  what 
Lord  shall  control  us  ?  Will  we  be  made  slaves  to  such  and 
8uch^"  "Only  from  pride  cometh  contention*."  By 
causing  impatience,  it  causeth  disobedience  and  sedition. 

Direct,  xv.  '  Meddle  not  uncalled  with  the  matters  of 
superiors,  and  take  not  upon  you  to  censure  their  actions, 
whom  you  have  neither  ability,  fitness  or  authority  to  cen- 
sure.' How  commonly  will  every  tradesman  and  labourer 
at  hi^  work,  be  censuring  the  counsels  and  government  of 
the  king;  and  speaking  of  things,  which  they  never  had 
means  sufficiently  to  understand.  Unless  you  had  been 
upon  the  place,  and  heard  all  the  debates  and  consultations, 
and  understood  all  the  circumstances  and  reasons  of  the 
business,  how  can  you  imagine  that  at  so  great  a  distance 
you  are  competent  judges?  Fear  God,  and  judge  not  that 
you  be  not  judged  *.  If  busybodies  and  meddlers  with 
other  men's  matters,  among  equals,  are  condemned  ^ ;  much 
more  when  they  meddle,  and  that  censoriously,  with  the 
matters  of  their  governors.  If  you  would  please  God, 
know,  and  keep  your  places,  as  soldiers  in  an  army,  which 
is  their  comely  order  and  their  strength. 

Direct,  xvi.  '  Consider  the  great  temptations  of  the  rich 
and  great;  and  pity  them  that  stand  in  so  dangerous  a 
station,  instead  of  murmuring  at  them,  or  envying  theit 
greatness.'     You  little  know  what  you  should  be  your- 

1  1  Pet.  V.  15.  '  Psal.  xU.  6, 7.     Pror.  xrl.  18.     xix.  £3. 

•  Prov.  xiii.  10.  »  Matt.  vii.  1—3. 

«  jThess.  iii.  11.     1  Tim.  v.  IS.     1  Pet.  ir.  15. 


CHAP.  III.]  CHRISTIAN  POiilTIOa.  47 

selves,  if  you  were   in  their  places,  and  the  world,  and 
the  flesh,  had  so  great  a  stroke  at  you,  as  they  have  at  them. 
He  that  can  swim  in  a  calmer  water,  may  be  carried  down 
a  violent  stream.     It  is  harder  for  that  bird  to  fly,  that  hath 
many  pound  weights  tied  to  keep  her  down,  than  that  which 
hath  but  a  straw  to  carry  to  her  nest.     It  is  harder  mounting 
heaven-wards  with  lordships  and  kingdoms,  than  with  your 
less  impediments.     Why'do  you  not  pity  them  that  stand 
on  the  top  of  barren  mountains,  in  the  stroke  of  every  storm 
and  wind,  when  you  dwell  in  the  quiet,  fruitful  vales  ?     Do 
you  envy  them  that  must  go  to  heaven,  as  a  camel  through 
a  needle's  eye,  if  they  come  there  ?     And  are  you  discon- 
tented, that  you  are  not  in  their  condition  ?     Will  you  rebel 
and  fight  to  make  your  salvation  as   difficult  as   theirs  ? 
Are  you  so  unthankful  to  Ood  for  your  safer  station,  that  you 
murmur  at  it,  and  long  to  be  in  the  more  dangerous  place? 
Direct,  xvii.  '  Pray  constantly  and  heartily  for  the  spi- 
ritual and  corporal  welfare  of  your  governors.'     And  you 
have  reason  to  believe,  that  God  who  hath  commanded  you 
to  put  up  such  prayers,  will  not  suffer  them  to  be  wholly 
lost,  but  will  answer  them  some  way  to  the  benefit  of  them 
that  perform  the  duty  *.     And  the  very  performance  of  it 
will  do  us  much  good  of  itself ;  for  it  will  keep  the  heart 
well  disposed  to  our  governors,  and  keep  out  all  sinful  de- 
sires of  their  hurt ;  or  control  them  and  cast  them  out,  if 
they  come  in:  prayer  is  the  exercise  of  love  and  good  de- 
sires; and  exercise  increasetb  and  confirmeth  habits.     If 
any  ill  wishes  against  your  governors  should  steal  into  your 
minds,  the  next  time  you  pray  for  them,  conscience  will  ac- 
cuse you  of  hypocrisy,  and  either  the  sinful  desires  will  cor- 
rupt or  end  your  prayers,  or  else  your  prayers  will  cast  out 
those  ill  desires.     Certainly  the  faithful,  fervent  prayers  of 
the  righteous,  do  prevail  much  with  God :  and  things  would 
go  better  than  they  do  in  the  world,  if  we  prayed  for  rulers 
as  heartily  as  we  ought. 

Obfect,  '  For  all  the  prayers  of  the  church,  five  parts  of 
six  of  the  world  are  yet  idolaters,  heathens,  infidels,  and 
Mahometans  :  and  for  all  the  prayers  of  the  reformed 
churches,  most  of  the  Christian  part  of  the  world  are  drown- 
ed in  Popery,  or  gross  ignorance  and. superstition,  and  the 

«  1  Tim.  ii.  1—3. 


48  CHRISTIAN  DIRECTORY.  [PART    IV. 

poor  Greek  churches  have  Mahometan  or  tyrannical  gover- 
nors, and  carnal,  proud,  usurping  prelates  domineer  over  the 
Roman  church  ;  and  there  are  but  three  Protestant  kings  on 
the  whole  earth !  And  among  the  Israelites  themselves, 
who  had  priests  and  prophets  to  pray  for  their  princes,  a 
good  king  was  so  rare,  that  when  you  had  named  five  or  six 
over  Judah,  (and  never  an  one  after  the  division  over  Israel,) 
you  scarce  know  where  to  find  the  rest.  What  good  then 
do  your  prayers  for  kings  and  magistrates  V 

Answ.  1.  As  I  said  before,  they  keep  the  hearts  of  sub- 
jects in  an  holy,  obedient  frame.  2.  Were  it  not  for  prayers, 
those  few  good  ones  would  be  fewer,  or  worse  than  they 
are ;  and  the  bad  ones  might  be  worse,  or  at  least  do  more 
hurt  to  the  church  than  they  now  do.  3.  It  is  not  to  be  ex- 
pected, that  all  should  be  granted  in  kind  that  believers 
pray  for ;  for  then  not  only  kings,  but  all  the  world  should 
be  converted  and  saved  ;  for  we  should  pray  for  every  one. 
But  God  who  knoweth  best  how  to  distribute  his  mercies, 
and  to  honour  himself,  and  refine  his  church  by  the  malice  and 
persecution  of  his  enemies,  will  make  his  people^s  prayers 
a  means  of  that  measure  of  good  which  he  will  do  for  rulers, 
and  by  them  in  the  world ;  and  that  is  enough  to  encourage 
us  to  pray.  4.  And  indeed,  if  when  proud,  ungodly  world- 
lings have  sold  their  souls  by  wicked  means,  to  climb  up 
into  places  of  power,  and  command,  and  domineer  over 
others  ;  the  prayers  of  the  faithful  should  presently  convert 
and  save  them  all,  because  they  are  governors.  This  would 
seem  to  charge  God  with  respect  of  persons,  and  defect  of 
justice,  and  would  drown  the  world  in  wickedness,  treasons, 
bloodshed,  and  confusion,  by  encouraging  men  by  flatteries, 
or  treacheries,  or  murders,  to  usurp  such  places,  in  which 
they  may  both  gratify  their  lusts,  and  after  save  their  souls, 
while  the  godly  are  obliged  to  pray  them  into  heaven.  It 
is  no  such  hearing  of  prayers  for  governors  which  God  hath 
promised.  5.  And  yet,  I  must  observe,  that  most  Christians 
are  so  cold  and  formal  in  their  prayers  for  the  rulers  of  the 
world,  and  of  the  church,  that  we  have  great  reason  to  im- 
pute the  unhappiness  of  governors,  very  much  to  their  neg- 
lect ;  almost  all  men  are  taken  up  so  much  with  their  own 
concernments,  that  they  put  off  the  public  concernments  of 
the  world,  and  of  the  church  and  state,  with  a  few  cus- 


CHAP.  III.]  CHRISTIAN  POLITICS.  49 

tomary,  heartless  words ;  and  understand  not  the  meaning 
of  the  three  first  petitions  of  the  Lord's  prayer,  and  the  rea- 
son of  their  precedency,  or  put  them  not  up  with  that  feel- 
ing, as  they  do  the  other  three.  If  we  could  once  observet 
that  the  generality  of  Christians  were  more  earnest  and  im- 
portunate with  God,  for  the  hallowing  of  his  name  through 
all  the  world,  and  the  coming  ofhis  kingdom,  and  the  obey- 
ing of  his  will  in  earth,  as  it  is  in  heaven,  and  the  conver- 
sion of  the  kings  and  kingdoms  of  the  world,  than  for  any 
of  their  personal  concernments,  I  should  take  it  for  a  better 
prognostic  of  the  happiness  of  kings  and  kingdoms,  than 
any  that  hath  yet  appeared  in  our  days.  And  those  that 
are  taken  up  with  the  expectations  of  Christ's  visible  reign 
on  earth,  would  find  it  a  more  lawful  and  comfortable  way» 
to  promote  his  government  thus  by  bis^own  appointed  offi- 
cers, than  to  rebel  against  kings,  and  seek  to  pull  them 
down,  on  pretence  of  setting  up  him  that  hath  appointed 
them,  whose  kingdom  (personally)  is  not  of  this  world  ^. 

Direct,  xvm.  *  When  you  are  tempted  to  dishonourable 
thoughts  of  your  governors,  look  over  the  face  of  all  the 
earth,  and  compare  your  case  with  the  nations  of  the  world ; 
and  4ben  your  murmurings  may  be  turned  into  thankfulness 
for  so  great  a  mercy.'  What  cause  hath  God  to  difierence 
us  from  other  nations,  and  give  us  any  more  than  an  equal 
proportion  of  mercy  with  the  rest  of  the  world.  Have  we 
deserved  to  have  a  Christian  king,  when  five  parts  of  the 
world  have  rulers  that  are  heathens  and  Mahometans  ?  Have 
we  deserved  to  have  a  Protestant  king,  when  all  the  world 
hath  but  two  more  ?  How  happy  were  the  world,  if  it  were 
so  with  all  nations,  as  it  is  with  us  ?  Remember  how  un* 
thankfulness  forfeiteth  our  happiness. 

Direct,  xix.  '  Consider  as  well  the  benefits  which  you 
receive  by  governors,  as  the  sufferings  which  you  undergo ; 

f  Object.  Si  M  jurb  orbb  obdoeat  statin  religkmis  erit  initabilit;  mutato  regis 
■nimo  rel^io  mntabitor.  Resp.  Unicom  hie  solatiam  ui  Diviim  est  provideutia ; 
oBoiaiB  aniiDOt  Dens  in  potestate  sua  habet ;  sc4  speciaii  quodam  roodo  c^r  regis 
in  aaoa  Domini.  Dens  et  per  bonot  et  per  nialos  reges  opus  suum  operatur.  luter- 
dnm  tnuiqtiiUitas,  interdam  tempestas  ecciesite  otilior.  Nempe  si  piiis  est  qui  im- 
pent,  81  dlligens  lector  sacro  Sciiptnrs,  si  assidous  in  precibos,  si  Ecclesin  Catiioli- 
tm  revevens,  si  peritos  attente  audtens,  rooltom  per  ilium  profidt  Veritas.  Sin  dis« 
lortDCSt  et  oorruplio  jodido,  pejus  id  ipsi  cedit  quam  ecdesiae.    Nam  ipsum  grave 

fliaoit  jvdiciiMi  regb  ecdesie,  qui  ecclesiara  inultam  non  sinct.    Grutius  de  Imper, 

p.  SIO.    John  xviii.  56. 

VOL.   VI»  £ 


50  CHRISTIAN  DIRECTORY.  [PARTIV. 

and  especially  consider  of  the  common  benefits,  and  Tahie 
them  above  yonr  own/  He  that  knoweth  what  man  is,  and 
what  the  utrorld  is,  and  what  the  temptations  of  great  men 
are,  and  what  he  himself  deserveth,  and  what  need  the  best 
have  of  affliction,  and  what  good  they  may  get  by  the  right 
improvem^iit  of  it,  will  never  wonder  nor  grudge  to  have  his 
-earthly  mercies  mixed  with  crosses,  and  to  find  some«alt  or 
sourness  in  the  sauce  of  his  pleasant  dishes.  For  the  most 
luscious  is  not  of  best  concoction.  And  he  that  will  more 
observe  his  few  afflictions,  than  his  many  benefits,  hath 
much  more  selfish  tenderness  of  the  flesh,  than  ingenuous 
thankfulness  to  his  benefiictor.  It  is  for  your  good  that 
nders  are  the  ministers  of  Ood  '.  Perhaps  you  will  think  it 
strange,  that  I  say  to  you  (what  I  have  oft  said,)  that  I  think 
there  are  not  very  many  rulers,  no,  not  tyrants  and  persecu- 
tors so  bad,  but  that  the  godly  that  live  under  them,  do  re- 
ceive from  their  government  more  good  than  hurt;  and 
(though  it  must  be  confessed,  that  better  governors  wouM 
do  better,  yet)  almost  the  worst  are  better  than  none.  And 
none  are  more  beholden  to  God  for  magistrates,  than  the 
godly  are,  however  none  suffer  so  much  by  them  in  most 
places  of  the  world  ^  My  reason  is,  1.  Because  the  mul- 
titude of  the  needy,  and  the  dissolute  prodigals,  if  they 
were  all  ungovemed,  would  tear  out  the  throats  of  the  more 
wealthy  and  industrious,  and  as  robbers  use  men  in  their 
houses,  and  on  the  highway,  so  would  such  persons  use  all 
about  them,  and  turn  all  into  a  constant  war.  And  hereby 
all  honest  industry  would  be  overthrown,  while  the  fruit  of 
men's  labours  were  all  at  the  mercy  of  every  one  that  is 
stronger  than  the  owner ;  and  a  robber  can  take  away  all  in 
a  night,  which  you  have  been  labouring  for  many  years,  or 
may  set  all  on  fire  over  your  heads ;  and  more  persons  would 
be  killed  in  these  wars  by  those  that  sought  their  goods, 
than  tyrants  and  persecutors  use  to  kill  (unless  they  be  of 
the  most  cruel  sort  of  all).    2.  And  it  is  plain,  that  in  most 

*  Bom.  ziii.  3 — 5. 

*  Dicnnt  Sti»ci,  aapientes  non  modoUberot  ease  verani  et  regei :  cum  ait  ttffmm 
imperium  nemini  obnoxtum,  quod  de  aapientibus  solis  asaeritur.  Statuereenim  opor* 
tere  prindpem  de  bonis  et  midis^  haac  autem  maJorum  scire  neminem.  Similiter  ad 
loagiatratus,  et  judida  et  oratoriam  solos  iUoa  idoneoa,  ueminemque  maloram.  Diog. 
Laert.  in  Zenone. 


CHAP.    III.]  CHRISTIAN  POLITIOS.  51 

coQmtries,  the  muversal  enmity  of  corrupted  Eatiire  to  ••• 
rio«8  godliness  would  inflame  the  rabble,  if  they  were  bol 
iingovemed,  to  commit  more  murders  and  cruelties  upon  the 
godly,  dian  most  of  the  persecutors  in  Uie  world  have  com-» 
nutted.    Yet  I  deny  not,  in  most  places  the«e  are  a  sober 
sort  of  men  of  the  middle  rank  that  will  hear  reason,  and  are 
moie  ^oal  to  religion  than  the  highest  or  the  lowest  usually 
are.    But  suppose  these  sober  men  were  the  more  numerous^ 
yet  is  the  vulgar  rabble  the  more  violent,  and  if  rulers  nss^ 
trained  them  not,  would  leaye  few  of  the  fakhful  alive  on 
earth.    As  many  volumes  as  are  written  of  the  martyrs,  who 
have  suffered  by  persecutors,  I  think  they  saved  the  lives  of 
many  more  than  they  murdered^    Though  this  is  no  thanks 
to  them,  it  is  a  raorcy  to  others :  as  many  as  Queen  Mary 
martyred,  they  had  been  fear  more  if  she  had  but  turned  the 
rabble  loose  upon  them  and  never  meddled  with  them  by 
authority. .  I  do  not  think  Nero  or  Dioclesian  martyred 
near  so  many,  as  the  people  turned  loose  upon  them  would 
have  done.    Much  more  was  Julian^  a  protector  of  the 
church  from  the  popular  rage,  though  in  comparison  of  a 
Constantine  or  a  Theodosius,  he  was  a  plague.     If  you  will 
but  consider  thos  the  benefits  of  your  common  protection, 
your  thankfulness  for  rulers  would  overcome  your  murmur* 
ingis.    Ir  some  places,  and  at  some  times,  perhaps  the  peo* 
{de  would  favour  the  Gospel,  and  flock  after  Christ,  if  rulers 
hindered  them  not;  but  that  would  not  be  the  ordinary 
case,   and  their  inconstancy  is  so  great,  that  what  they 
built  up  one  day  in  their  zeal,  the  next  day  they  would  pull 
down  in  fury. 

Direct,  xx.  *  Think  not  that  any  change  of  the  form  of 
government,  would  cure  that  which  is  caused  by  the  peo- 
ple's sin,  4>r  the  common  depravity  of  human  nature^'  Some 
think  they  can  contrive  such  forms  of  government,  as  that 
rulers  i^all  be  able  to  do  no  hurt :  but  either  they  will  dis- 
aUe  them  to  do  good,  or  else  their  engine  is  but  glass,  and 
will  fail  or  brfiak  when  it  comes  to  executiop.  Men  that 
are  themselves  so  bad  and  unhumbled,  as  not  to  know  how 
had  they  are,  and  how  bad  mankind  is,  are  still  laying  the 
blame  upon  the  form  of  government  when  any  thing  is  amiss, 
and  think  by  a  change  to  find  a  cure.  As  if  when  an  army 
is  infected  with  the  plague,  or  composed  of  cowards,  the 


52  CHRISTIAN   DIRECTORY.  [PART   IV. 

change  of  the  general,  or  form  of  government,  would  prove 
a  cure.  But  if  a  monarch  be  faulty,  in  an  aristocracy  you 
will  but  have  many  faulty  governors  'for  one ;  and  in  a  de- 
mocracy a  multitude  of  tyrants  ^. 

Direct,  xxi.  'Set  yourselves  much  more  to  study  your 
duty  to  your  governors,  than  the  duty  of  your  governors  to 
you  ;   as  knowing,  that  both  your  temporal  and  eternal 
happiness  depend  much  more  upon  yourselves,  than  upon 
them  *".'    God  doth  not  cdU  you  to  study  other  men's  duties 
so  much  as  your  own.    If  your  rulers  sin,  you  shall  not  an- 
swer for  it ;  but  if  you  sin  yourselves,  you  shall.    If  you 
should  live  under  the  Turk,  that  would  oppress  and  perse- 
cute you,  your  souls  shall  speed  never  the  worse  for  this ;  it 
is  not  you,  but  he  that  should  be  damned  for  it.    If  you 
say,  '  But  it  is  we  that  should  be  oppressed  by  it ;'  I  an- 
swer, 1.  How  small  are  temporal  things  to  a  true  believer, 
in  comparison  of  eternal  things?    Have  not  you  a  greater 
hurt  to  fear,  than  the  killing  of  your  bodies  by  men^  ?    2. 
And  even  for  this  life,  do  you  not  believe  that  your  lives  and 
liberties  are  in  the  power  of  Qod,  and  that  he  can  relieve  you 
from  the  oppression  of  all  the  world,  by  less  than  a  word, 
even  by  his  will  ?    If  you  believe  not  this,  you  are  atheists ; 
if  you  do,  you  must  needs  perceive  that  it  concemeth  you 
more  to  care  for  your  duty  to  your  governors,  than  for  theirs 
'  to  you ;  and  not  so  much  to  regard  what  you  receive,  as 
what  you  do ;  nor  how  you  are  used  by  others,  as  how  you 
behave  yourselves  to  them.    Be  much  more  afraid  lest  you 
should  be  guilty  of  murmuring,  dishonouring,  disobeying, 
flattering,  not  praying  for  your  governors,  than  lest  you 
suffer  any  thing  unjustly  from  them.    **  Let  none  of  you 
suffer  as  a  murderer,  or  as  a  thief,  or  as  an  evil  doer,  or  as  a 
busybody  in  other  men's  matters ;  yet  if  any  man  suffer  as 

^  Earn  rempnbiiauB  opdmam  dieont  Stoid,  qos  ait  miite  es  regno  et  popularf 
domiiimtii,  optimonimqae  potentia.    Diog.  LmtU  in  Zeaone. 

«  Bad  people  make  bad  gotemon;  in  moii  placet  the  people  are  lo  wiUal  and 
fenadoiit  of  thdr  nnftd  cottoms,  that  the  best  rulers  are  not  idJe  to  reform  them. 
Yea,  many  a  mler  hath  cast  off  hb  gotemment,  being  wearied  with  motinoos  and 
obstinate  people.  Plato  would  not  meddle  with  government  in  Athena.  Quia  plebs 
aliismstitutis  et  moribus  assoeverat.  Diog.  Laert.  in  Platooe.  And  many  other 
philosophers  that  were  fittest  for  go?emment,  refused  it  oo  tlie  same  account,  through 
the  disobedience  of  the  people* 

^  Lnkexii.  4. 


CHAP.    III.]  CHRISTIAN  POLITICS.  A3 

a  Christiaii,  let  him  notbeashamed,  but  let  him  glorify  God 

on  this  behalf. If  ye  be  reproached  for  the  name  of 

Christ,  ye  are  happy  *.''  Lire  so,  that  all  your  adversaries 
may  be  forced  to  say,  as  it  was  said  of  Daniel,  "  We  shall 
not  find  any  occasion  against  this  Daniel,  except  we  find  it 
against  him  concerning  the  law  of  his  Ood  V  Let  none  be 
able  jostly  to  pmush  you  as  drunkards,  or  thieves,  or  slan- 
derers, or  fornicators,  or  perjured,  or  deceivers,  or  rebellious, 
or  seditious,  and  then  never  fear  any  suffering  for  the  sake 
of  Christ  or  righteousness.  Yea,  though  you  suffer  as 
Christ  himself  did,,  under  a  false  accusation  of*  disloyalty, 
fear  not  the  suffering  nor  the  infamy,  as  long  as  you  are  firee 
from  the  guilt  See  that  all  be  well  at  home,  and  that  you 
be  not  faulty  against  God  or  your  governors,  and  then  you 
may  boldly  commit  yourselves  to  God  >. 

.  Direct,  xxii.  'The  more  religious  any  are,  the  more 
obedient  should  they  be  in  all  things  lawfol.  Excel  others 
in  loyalty,  as  well  as  in  piety.'  Religion  is  so  far  from  being 
a  just  pretence  of  rebellion,  that  it  is  the  only  effectual 
bond  of  sincere  subjection  and  obedience. 

Direct*  xxiii.  '  Therefore  believe  not  them  that  would 
exempt  the  clergy  from  subjection  to  the  civil  powers.'  As 
none  should  know  the  law  of  God  so  well  as  Uiey,  so  none 
should  be  more  obedient  to  kings  and  states,  when  the  law 
of  God  so  evidently  commandeth  it  Of  this  read  **  Bilson 
of  Christian  Subjection''  (who  besides  many  others,  saith 
enough  of  this).  The  arguments  of  the  Papists  from  the 
supposed  incapacity  of  prince^,  would  exempt  physicians, 
and  other  arts  and  sciences,  from  under  their  government, 
as  well  as  the  clergy. 

Direct,  xxiv.  '  Abase  not  magistrates  so  far,  as  to  think 
iheir  .office  and  power  extend  not  to  matters  of  religion, 
and  the  worship  of  God.'  Were  they  only  for  the  low  and 
contemptible  matters  of  this  world,  their  office  would  be 
contemptible  and  low.  To  help  you  out  in  t;hi9#  I  shall  an- 
swer some  of  the  most  common  doubts. 

Quest.  I.  '  Is  the  civil  magistrate  judge  in.  controversies 
of  fisdth  or  worship  V 

Antw.  It  hath  many  a  time  grieved  me  to  hear  so  easy  a 
question  frequently  propounded,  and  pitifully  answered,  by 

«  1  Pet.  IT.  13—17.  -    '  DsD.  vi.  5.  »  1  Pet.  n.  «3,  24. 


&4  CHRISTIAN    DIRECTORY.  [PART  IT. 

8iioh  A  the  public  good  required  to  haye  bad  more  under- 
standing in  such  things.    In  a  word,  judgment  is  public  or 
private.    The  private  judgment,  which  is  nothing  but  a  ra- 
tional discerning  of  truth  and  duty,  in  order  to  our  own 
choice  and  practice,  belongeth  to  every  rational  person. 
The  public  judgment  is  ever  in  order  to  execution.    Now 
the  execution  is  of  two  sorts,  1.  By  the  sword.    2.  By 
God's  Wajrd  applied  to  the  case  and  person.    One  is  upon 
the  body  or  estate ;  the  other  is  upon  the  conscience  of  the 
person,  or  of  the  church,  to  bring  him  to  repentance,  or  to 
bind  him  to  avoid  communion  with  the  church,  and  th6 
church  to  avoid  communion  with  him^.    And  thus  public 
judgment,  is  civil  or  ecclesiastical ;  coercive  and  violent  in 
the  execution ;  or  only  upon  consenters  and  volunteem.    In 
the  first,  the  magistrate  is  the  only  judge,  and  die  pastors 
in  the  second.    About  faith  or  worship,  if  the  question  be, 
'  Who  shall  be  protected  as  orthodox,  and  who  shall  be  pii- 
nished  by  the  sword  as  heretical,  idolatrous,  or  irreligious ;' 
here  the  magistrate  is  the  only  judge.     If  the  question  be, 
'  Who  shall  be  admitted  to  church  communion  as  orthodox, 
or  ejected  and  excommunicated  as  heretical  or  prophane ;' 
here  the  pastors  are  the  proper  judges.    This  is  the  truth, 
and  this  is  enough  to  end  all  the  voluminous  wranglings 
upon  the  question, '  Who  shall  be  judge?'    And  to  answer 
the  cavils  of  the  Papists  against  the  power  of  princes  in 
matters  of  religion.    It  is  pity  that  such  gross  and  silly  so- 
phisms, in  a  case  that  a  child  may  answer,  should  debase 
Christian  princes,  and  take  away  their  chief  power,  and  give 
it  to  a  proud  and  wrangling  clergy,  to  persecute  and  divide 
the  church  with  K 

Que$t.  II.  '  Mayour  oath  ofsupremacy  be  lawfully  taken, 
wherein  the  king  is  pronounced  supreme  governor  in  all  cases 
ecclesiastical  as  well  as  civil  V 

Antw.  There  is  no  reason  of  scruple  to  him  that  under- 
standeth,  1.  That  the  title  '  causes  ecclesiastical '  is  taken 
from  the  ancient  usurpation  of  the  pope  and  his  prelates, 
who  brought  much  of  the  magistrate's  work  into  their  courts, 

^  Of  these  things  see  mj  propositions  of  the  difierenoe  of  the  magistrate's  and 
pastor's  power  to  Dr.  Lud,  Moul. 

*  The  'Rex  sacroram'  among  the  Romans,  Aas  debarred  from  exercising  any 
magistracy.    Pint*  Aom.  Quest.  63. 


CHAP.  III.]  CHRISTIAN   POUTICB.  6$ 

unddr  tkie  name  of  '  caoBes  ecclesiastical '  ^  2.  That  our 
canons,  and  many  declarations  of  cor  princes,  have  expound- 
ed it  fully,  by  disclaiming  all  proper  pastoral  power.  3. 
That  by  '  governor '  is  meant  only  one  that  govemeth  co« 
erciyely,  or  by  sword ;  so  that  it  is  no  more  than  to  swear 
'  That  in  all  causes  ecclesiastical,  so  far  as  coercive  govern- 
ment is  required,  it  belongeth  not  to  pope  or  prelates  under 
him ;  but  to  the  king  and  his  officers  or  courts  alone :'  or, 
'  That  the  king  is  chief  in  governing  by  the  sword  in  causes 
ecdesiastical  as  well  as  civil/  So  that  if  you  put '  spiritual' 
instead  of 'ecclesiastical,'  the  word  is  taken  materially,  and 
not  formally ;  not  that  the  king  is  chief  in  the  spiritiud  go- 
vernment, by  the  keys  of  excommunication  and  absolution, 
but  that  he  is  chief  in  the  coercive  government  about  spiri- 
tual matters,  as  before  explained  ^. 

Quiii.  III.  '  Is  not  this  to  confound  the  church  and  state* 
and  to  give  the  pastor's  power  to  the  magistrate  V 

Ammo.  Not  at  all ;  it  is  but  to  say  that  there  may  be  need 
of  the  use  both  of  the  word  and  sword  against  the  same 
persons,  for  the  same  offence ;  and  the  magistrate  only  must 
use  one,  and  the  pastors  the  other.  An  heretical  preacher 
may  be  silenced  by  the  king  upon  pain  of  banishment,  and 
silenced  by  the  church,  upon  pain  of  excommunication. 
And  what  confusion  is  there  in  Uiis  ? 

QmUm  IV,  '  But  hath  not  the  king  ^pwer  in  cases  of 
church  discipline,  and  excommunication  itself?' 

Anmo.  There  is  a  magistrate's  discipline,  and  a  pastoral 
discipline.  Discipline  by  the  sword,  is  the  magistrate's  work ; 
discipline  by  the  Word  is  the  pastor's  work.  And  there  is 
a  coercive  excommunication,  and  a  pastoral  excommunica- 
tion. To  command  upon  pain  of  corporal  punishment,  that 
a  heretic  or  impenitent,  wicked  man  shall  forbear  the  sacred 
ordinances  and  privileges,  a  magistrate  may  do ;  but  to  com- 
mand it  only  upon  Divine  and  spiritual  penalties,  belongeth 
to  the  pastors  of  the  church.  The  magistrate  hath  power 
over  their  very  pastoral  work,  though  he  have  not  power  in 
it»  so  as  to  do  it  himself.    Suppose  but  all  the  physicians  of 


k  See  Bilaoo of Sobject.  pp.858.  i56.    Princes oulj  be gOTcmon  in  thingi and 
codeaiaftiGal;  tiiat  is,  with  the  «word.    Bat  if  you  inlier,  <  ergo,' bishops  be  qo 
in  those  things,  owMiing,  no  dupensers,  gaideist  uor  dhneclors  of  those 
tlHBfi,  joor  oondiMJoo  is  laiger,  &c.    So  p.  S56. 


be 


CHRISTIAN  DIRECTORY.  [PART  IV. 


the  nation  to  be  of  diyine  institntiony  with  their  colleges  and 
hospitals^  and  in  the  similitude  you  will  see  all  the  difficul- 
ties  resolved,  and  the  next  question  fully  answered  ^ 
^"•fKies^.  V.  '  Seeing  the  king,  and  the  pastors  of  the  church 
may  command  and  judge  to  several  ends  in  the  same  cause, 
suppose  they  should  differ ;  which  of  them  should  the  church 
obey?' 

Answ.  Distinguish  here,  1.  Between  a  right  judgment, 
and  a  wrong.  2.  Between  the  matter  in  question  ;  which 
is  either,  1.  Proper  in  its  primary  state  to  the  magistrate. 
2.  Or  proper  primarily  to  the  pastor.  3.  Or  common  to 
both  (though  in  seversd  sorts  of  judgment).  And  so  I  an- 
swer the  question  thus. 

1.  If  it  be  a  matter  wherein  Ood  himself  hath  first  deter- 
mined, and  his  officers  do  but  judge  in  subordination  to  his 
law,  and  declare  his  will,  then  we  must  obey  him  that  speak- 
eth  according  to  the  Word  of  God,  if  we  can  truly  discern 
it ;  and  not  him  that  we  know  goeth  contrary  to  Ood  "*.    As 
if  the  magistrate  should  forbid  communion  with  Arians  or 
heretics,  and  the  pastors  command  us  to  hold  communion 
with  them  as  no  heretics;   here  the  magistrate  is  to  be 
obeyed  (because  God  is  to  be  obeyed)  before  the  pastors, 
though  it  be  in  a  matter  of  faith  and  worship.    If  you  say, 
*  Thus  you  make  all  the  people  judges,'  I  answer  youj^  And 
so  you  must  make  them  such  private  judges,  to  discern  their 
-own  duty,  and  so  must  every  man ;  or  else  you  must  rule' 
them  as  beasts  or  madmen,  and  prove  that  there  is  no  heaven 
or  hell  for  any  in  the  world  but  kings  and  pastors ;  or,  at 
least,  that  the  people  shall  be  saved  or  damned  for  nothing, 
but  obeying  or  not  obeying  their  governors ;  and  if  you 
could  prove  that,  you  are  never  the  nearer  reconciling  the 
contradictory  commands  of  those  governors. 

But  if  the  matter  be  not  fore-determined  by  Ood,  but 

*  It  wu  somewhat  {blt  that  Caiolus  Magnus  went,  to  be  actual  guide  of  aU  in 
his  chapel  u  reading  even  in  all  their  stops,  as  it  is  at  large  declared  by  Abbas  Ua- 
perg.  Chro.  p.  181. 

■  Bishop  Bilson  p.  31 S.  We  grant,  they  must  rather  hasard  their  lives,  than 
baptiae  princes  which  believe  not,  or  distribute  the  Lord's  mysteries  to  them  that  re- 
pent not,  but  give  wilful  and  open  signification  of  impiety,  &c.  Beda  Hist.  Ecdcs. 
lib.  ti.  c  5*  telleth  us.  That  Melitus,  bishop  of  London,  (with  Justus)  was  banished  by 
the  heirs  of  king  Sabereth,  because  he  would  not  give  them  the  sacrament  of  dw 
Lord's  sopper,  which  they  would  needs  have  before  they  were  baptised. 


CHAP.  IIlO  CHRISTIAN    POLITICS.  57 

left  to  man;  then,  1.  If  it  be  the  magistrate's  proper  work, 
we  must  obey  the  magistrate  only.  2.  If  it  be  about  the 
pastor's  proper  work,  the  pastor  is  to  be  obeyed ;  though 
the  magistrate  gainsay  it,  so  be  it  he  proceed  according  to 
the  general  rules  of  his  instructions,  and  the  matter  be  of 
weight.  As  if  the  magistrate  and  the  pastors  of  the  church 
do  command  different  translations  or  expositions  of  the 
Bible  to  be  used,  or  one  forbiddeth,  and  another  command- 
eth  the  same  individual  person  to  be  baptized,  orreceive  the 
sacrament  of  the  Lord's  supper,  or  to  be  esteemed  a  mem- 
ber of  the  church ;  if  the  people  know  not  which  of  them 
jadgeth  right,  it  seemeth  to  me  they  should  first  obey  their 
pastors,  bectose  it  is  only  in  matters  intimately  pertaining 
to  their  office.  I  speak  only  of  formal  obedience,  and  that 
of  the  people  only^  for,  materially,  prudence  may  require  us 
rather  to  do  as  the  magistrate  commandeth,  'quod,  non 
quia,'  to  avoid  a  greater  evil.  And  it  is  always  supposed 
that  we  patiently  bear  the  magistrate's  penalties,  when  we 
obey  not  his  commands.  3.  But  in  points  common  to  them 
both,  the  case  is  more  difficult.  But  here  you  must  further 
distinguish,  first,  between  points  equally  common,  and 
points  unequally  common;  secondly,  between  determina- 
tions of  good,  or  bad,  or  indifferent  consequence  as  to  the 
main  end  and  interest  of  God  and  souls.  1.  In  points 
equally  common  to  both,  the  magistrate  is  to  be  obeyed 
i^ainst  the  pastors ;  because  he  is  more  properly  a  com- 
manding governor,  and  they  are  but  the  guides  or  gover- 
nors of  volunteers ;  and  because,  in  such  cases,  the  pastors 
themselves  should  obey  the  magistrate ;  and  therefore  the 
people  should  first  obey  him  °.  2.  Much  more  in  points  un- 
equally common,  which  the  magistrate  is  more  concerned  in 
than  the  pastors ;  the  magistrate  is  undoubtedly  to  be  first 
obeyed.  Of  both,  there  might  instances  be  given  about  the 
circumstantials  or  adjuncts  of  God's  worship.    As  the  place 

■  Bishop  Andrews  in  Tort  Tort  p.  383.  Cohibeat  Regem  Diaconus,  si  cum  indig- 
luis  sit,  idqoe  palam  oonstet,  acoedat  tamen  ad  sacramentam  :  cohibeat  et  medicos  si 
•d  DOxhiBi  quid  rel  insalttbre  raannin  admoTeat :  cohibeat  et  equiso  inter  eqaitandon 
eqaom  per  locom  pr»ruptom,  vei  salebrosam,  cui  snbsit  pericalom :  etianine 
)?  etianme  equisoni  sno  subjectus  rex?  Sed  de  majori  potestate  loquitur; 
sed  ea,  ad  rem  noxiam  procul  arcendam.  Qua  in  re  cliaritatis  semper  potestas  est 
fiMiipa.  Here  yon  see  what  chorch-govemment  is,  and  how  lungs  are  under  it.  and 
how  not,  ill  Bishop  Andrews'  sense. 


S8  CHHISTIAN  DIRECTORY.  [PART  IV. 

of  public  worship,  the  situation,  form,  bells,  fonts,  pulpits^ 
seats,  precedency  in  seats,  tables,  .cups,  and  other  utensils; 
church-bounds  by  parishes,   church-omaments,  gestures, 
habits,  some  councils,  and  their  order,  with  other  such  like ; 
in  all  which,  '  csBteris  paribus,'  for  my  part  I  would  rather 
obey  the  laws  of  the  king,  than  the  canons  of  the  bishops, 
if  they  should  disagree*    3.  But  in  cases  common  to  both, 
in  which  the  pastor's  office  is  more  nearly  and  fully  con- 
cerned th6i  the  magistrate's,  the  case  is  more  difficult :  as 
at  what  hour  the  church  shall  assemble ;  what  part  of  Scrip- 
ture shall  fee  read ;  what  text  the  minister  shall  preach  on ; 
how  long  prayer,  or  sermon,  or  other  church-eqcercises  shall 
be ;  what  prayers  the  minister  shall  use ;  in  what  method  he 
shall  preadh ;  and  what  doctrine  he  shall  deliver,  and  the 
people  heat ;  with  many  such  like.    These  do  moat  nearly 
belong  to  the  pastoral  office,  to  judge  of  as  well  as  to 
execute ;  but  yet  in  some  cases  the  magistrate  may  inters 
pose  his  authority.    And  herein,  1.  If  the  one  party  do  de- 
termine clearly  to  die  necessary  preservation  of  religion,  and 
the  other  to  the  ruin  of  it ;  the  disparity  of  consequents, 
maketh  a  great  disparity  in  the  case ;  for  here  God  himself 
hath  predetermined,  who  commandeth  that  "  all  be  done  to 
edification."    As  for  instance,  if  a  Christian  magistrate  oc- 
dain,  that  no  assembly  shall  consist  of  above  forty  or  an 
hundred  persons,  when  there  are  so  many  preachers  and 
places  of  meeting,  that  it  is  no  detriment  to  men's  souls ; 
and  especially,  when  the  danger  of  infection,  or  other  evil 
warranteth  it,  then  I  would  obey  that  conmiand  of  the  mar 
gistrate,  though  the  pastors  of  the  church  were  against  it, 
and  commanded  fuller  meetings.    But  if  a  Julian  should 
command  the  same  thing,  on  purpose  to  wear  out  the  Chrisr 
tian  religion,  and  when  it  tendeth  to  the  ruin  of  men's  souls, 
(as  when  preachers  are  so  few,  that  either  more  must  meet 
together,  or  most  must  be  untaught,  and  excluded  firom 
God's  worship,)  here  I  would  rather  obey  the  pastors  that 
command  the  contrary,  because  they  do  but  deliver  the  com- 
mand of  God,  who  determineth  consequently  of  the  neces- 
sary means,  when  he  determineth  of  the  end.    But  if  the 
consequents  of  the  magistrate's  and  the  pastor's  conmiands 
should  be  equally  indifferent,  and  neither  of  them  discer- 


CHAP.  III.]  CHRISTIAN  POLITICS.  69 

nibly  good  or  b^,  the  difficalty  then  would  be  at  the  high* 
est,  and  such  as  1  shall  not  here  presume  to  determine-^. 

No  doubt  but  the  king  is  the  supreme  goyemor  over  all 
the  schools,  and  physiciacnsy  and  hospitals  in  the  land,  that 
is,  he  is  the  supreme  in  the  civil  coercive  government:  he 
is  supreme  mi^strate  over  divines,  physicians,  and  school- 
masters ;  but  not  the  supreme  divine,  physician,  or  school* 
master.    When  there  is  any  work  for  the  office  of  the  ma- 
gistrate, that  is,  for  the  sword,  among  any  of  them,  it  be* 
longeth  only  to  him,  and  not  at  all  to  them :  but  when  there 
is  any  work  for  the  divine,  the  physician/ the  sdioolmaster, 
or  if  you  vrill,  for  the  shoemiJcer,  the  taylor,  the  watch- 
maker, this  belongeth  not  to  the  king  to  do,  or  give  parti- 
cular conmiands  for :  but  yet  it  is  all  to  be  done  under  his 
government ;  and  on  special  causes  he  may  make  laws  to 
force  them  all  to  do  their  several  works  ari^t,  and  to  res- 
train them  from  abuses.    As  (to  clear  the  case  in  hand)  the 
king  is  informed  that  physicians  take  too  great  fees  of  their 
patients,  that  some  through  ignorance,  and  some  through 
covetousness  give  ill  compounded  medicines  and  pernicious 
drugs :  no  doubt  but  the  king,  by  the  advice  of  understand- 
ing men,  may  forbid  the  use  of  such  drugs  as  are  found  per* 
nicious  to  his  subjects,  and  may  regulate  not  only  the  fees, 
but  the  compositions  and  attendances  of  physicians.    But 
if  he  should  command,  that  a  man  in  a  fever,  or  dropsy,  or 
consumption,  shall  have  no  medicine,  but  this  or  that,  and 
so  oft,  and  in  such  or  such  a  dose,  and  with  such  or  such  a 
diet;  and  the  physicians  whom  my  reason  bindeth  me  to 
trust,  (and  perhaps  my  own  experience  also,)  do  tell  me  that 
all  these  things  are  bad  for  me,  and  different  tiempers  and 
accidents  require  different  remedies,  and  that  I  am  like  to 
die,  or  hazard  my  health,  if  L  obey  not  them  contrary  to  the 
king's  commands,  here  I  should  rather  obey  my  physicians : 
partly,  because  else  I  should  sin  against  Ood,  who  com- 
mandeth  me  the  preservation  of  my  life ;  and  partly,  because 
this  matter  more  belongeth  to  the  physician,  than  to  the 

•  Bilton,  p.  399.  aaith.  The  electioo  of  biibops  in  thoae  dtjs  belonged  to  tlie 
people,  and  not  the  prince,  and  though  Valens  by  plain  force  placed  Locins  there, 
yet  might  the  people  lawftilJy  reject  him  as  no  bishop,  and  cleare  to  Peter  their  right 


60  CHRISTIAN   DIRECTORY.  [PART   IV. 

magistrate.  Mr.  Richard  Hooker,  Eccles.  Polit.  lib.  yiii.  pp, 
223,  224.,  giyeth  you  the  reason  more  fully  K 

Direct,  xxv»  '  Give  not  the  magistrate's  power  to  any 
other ;  whether  to  the  people,  on  pretence  of  their '  majes- 
tas  realis,'  (as  they  call  it,)  or  to  the  pope,  or  prelates,  or 
pastors  of  the  church,  upon  pretence  of  authority  from 
Christ,  or  of  the  distinction  of  ecclesiastical  goyemment 
and  civil.'  The  people's  pretensions  to  natural  authoniy, 
or  real  majesty,  or  collation  of  power,  I  have  confuted  be- 
fore, and  more  elsewhere.  The  pope's,  prelate's,  and  pastor's 
power  of  the  swoid  in  causes  ecclesiastical,  is  disproved  so 
fully  by  Bishop  Bilson  '  ubi  supra,'  and  many  more,  that  it 
is  needless  to  say  much  more  of  it^.  All  Protestants,  so 
far  as  I  know,  are  agreed  that  no  bishop  or  pastor  hath  any 
power  of  the  sword,  that  is,  of  coercion,  or  force  upon  men's 
bodies,  liberties,  or  estates,  except  as  magistrates  derived 
from  their  sovereign.  Their  spiritual  power  is  only  upon 
consenters,  in  the  use  of  God's  Word  upon  the  conscience, 
either  generally  in  preaching,  or  with  personal  application 
in  discipline.  No  courts  or  commands  can  compel  any  to 
appear  or  submit,  nor  lay  the  mulct  of  .a  penny  upon  any, 
but  by  their  own  consent,  or  the  magistrate's  authority. 
But  this  the  Papists  will  few  of  them  confess :  for  if  once 
the  sword  were  taken  from  them,  the  world  would  quickly 
see  that  their  church  had  the  hearts  of  few  of  those  multi- 
tudes, whom  by  fire  and  sword,  they  forced  to  seem  their 
members ;  or  at  least,  that  when  the  windows  were  opened, 
the  light  would  quickly  deliver  poor  souls  from  the  servi- 
tude of  those  men  of  darkness.  For  then  few  would  fear 
the  unrighteous  excommunications  of  mere  usurpers '.    It  is 

P  Too  many  partlctiUr  laws  about  little  matten  breed  contentkxi.  Alex.  Severut 
would  have  distingiiiflhed  all  orders  of  men  by  their  apparel:  sed  hoc  Ulpiano,  et 
Phnlo  diapliciiit ;  dicentibns  plmimom  rixamm  fore,  ri  fadles  essent  homines  ad  in- 
jnrias.  And  the  emperor  yielded  to  them.  Lamprid.  in  Alex.  Severos.  Iiptiiit» 
obi  leges  mults,  ibi  lites  mults,  et  vita  moresque  pravi.  Non  molts  leges  bonos  mores 
fadant,  sed  paace  fideliter  serrats. 

4  N.  B.  QiiSB  habet  Andrews  Tort.  Tort.  p.  310.  Qoando  et  apod  vos  diotib 
joris  exterior,  clavis  proprie non  sit:  eamque  tos  multis  saspe  mandatb,  qoi  laioomm 
in  sorte  sont,  ezortes  sane  sacri  ordinis  oniversi. 

'  Lege  Epist.  Caroli  Calvi  ad  Papam  inter  Hincmaii  Rhemensu  Epistolas  Coot. 
Paps  Usorpationes.  Isidor.  Hispal.  sent  iii.  cap.  51.  Cognoscant  principes  seooU 
Deo  debere  se  rationem  reddere  propter  ecclesiam  quam  a  Christo  tuendam  sosd- 
piunt.    Nam  sivc  augeatar  pax  et  disdplina  ecclesiB  per  fideles  principes,  sive  solm- 


CHAP.  III.]  CHRISTIAN  POLITICS.  01 

a  manifold  usurpation  by  which  their  kingdom  is  upheld. 
(For  a  kingdom  it  is  rather  to  be  called  than  a  church.)  1. 
They  usurp  the  power  of  the  keys  or  ecclesiastical  govern- 
ment over  all  the  world,  and  make  themselves  pastors  of 
tiiose  churches,  which  they  have  nothing  to  do  to  govern. 
Their  excommunications  of  princes  or  people,  in  other  lands 
or  churches  that  never  took  them  for  their  pastors,  is  an 
usurpation  the  more  odious,  by  how  much  the  power  usurp- 
ed is  more  holy,  and  the  performance  in  so  large  a  parish 
as  the  whole  world,  is  naturally  impossible  to  the  Roman 
usurper.  2.  Under  the  name  of  ecclesiastical  jurisdiction, 
they  usurp  the  magistrate's  coercive  power  in  such  causes  as 
they  call  ecclesiastical.  3.  Yea,  and  they  claim  an  immu- 
nity to  their  clergy  from  the  civil  government,  as  if  they 
were  no  subjects  of  the  king,  or  the  king  had  not  power  to 
punish  his  offending  subjects.  4.  '  In  ordine  ad  spiritualia,' 
they  claim  yet  more  of  the  magistrate's  power.  5.  And 
one  part  of  them  give  the  pope  directly  in  temporals  a 
power  over  kings  and  kingdoms.  6.  Their  most  eminent 
divines  do  ordinarily  maintain,  that  the  pope  may  excommu- 
nicate kings  and  interdict  kingdoms,  and  that  an  excommu- 
nicated king  is  no  king,  and  may  be  killed.  It  is  an  article 
of  their  religion,  determined  of  in  one  of  their  approved  ge- 
neral councils,  (Later,  sub.  Innoc.  III.  Can.  3.)  That  if  tem- 
poral lords  will  not  exterminate  heretics  from  their  lands, 
(such  as  the  Albigenses,  that  denied  transubstantiation,  men- 
tioned can.  2.)  the  pope  may  give  their  dominions  to  others, 
and  absolve  their  vassals  from  their  fealty.  And  when  some 
of  late  would  have  so  far  salved  their  honour,  as  to  invali- 
date the  authority  of  that  council,  they  will  not  endure  it, 
but  have  strenuously  vindicated  it ;  and  indeed  whatever  it 
be  to  us,  with  them  it  is  already  enrolled  among  the  approv- 
ed general  councils.  Between  the  Erastians  who  would 
have  no  government,  but  by  magistrates,  and  the  Papists, 
who  give  the  magistrate's  power  to  the  pope  and  his  pre- 
lates, the  truth  is  in  the  middle ;  that  the  pastors  have  a 

tar,  ille  ab  cit  ntiooem  digit,  qui  eomm  potettati  soAm  ecdetUm  credidit.  Leo  Epist. 
■d  homem  lap.  Debet  mctmctanter  advertere,  regiam  potettatem,  tibi  noo  solum 
ad  nondi  regimen,  ted  maiime  ad  eodeiiK  prasidinm  esaa  oollatam.  Sec  the  judg- 
ment of  J.  Parinenait,  Fiancifcos  Victoria,  and  Widdriogton  in  Grot,  de  Imper.  p. 
tS,    LegeLnd.  Moiinmi  Diaoonne  of  tbe  Powers  of  Cardinal  Chigi. 


68  CHRISTIAN   DIRECTORY.         [PART   IV« 

auBcitttiye  tad  directive  power  from  Christ,  and  9.  discipline 
to  exercise  by  the  Word  Alone,  on  volunteers ;  much  like 
the  power  of  a  philosopher  in  his  school,  or  a  physician  in 
kifl  hospital,  supposing  them  to  be  by  divine  right. 

Direct,  xxvi.  '  Refuse  not  to  sw^ar  allegiance  to  your 
lawful  sovereign,'  Though  o^ths  are  fearful,  and  not  to  be 
taken  without  weighty  cause,  yet  are  they  not  to  be  refused 
when  the  cause  is  weighty,  as  ^ere  it  is.  Must  the  sovte^ 
veign  be  sworn  to  do  his  office  for  you,  and  must  he  undert 
take  so  hard  and  perilous  a  charge  for  you,  which  he  is  no 
way  able  to  go  through,  if  his  subjects  be  not  faithful  to  him? 
And  shall  those  subjects  refuse  to  promise  and  swear  fide-> 
lity  1    This  is  against  all  reason  and  equity. 

Direct,  xxvii.  'Think  not  that  eittier  the  pope,  or  any 
power  in  the  world,  can  dispense  with  this  your  oath,  or  ab- 
solve you  from  the  bond  of  it,  or  save  you  from  the  punish* 
ment  due  from  God,  to  the  perjured  and  perfidious/  Of 
this  see  what  I  have  written  before  i^ainst  perjury. 

Direct,  xxvhi.  '  Do  nothing  that  tendeth  to  bring  the 
sacred  bonds  of  oaths,  into  an  irreligious  contempt,  or  to 
make  men  take  the  horrid  crime  of  perjury  to  be  a  little  sin/ 
Sovereigns  have  no  sufficient  security  of  the  fidelity  of  their 
subjects,  or  of  their  lives,  or  kingdoms ;  if  once  oaths  and 
covenants  be  made  light  of,  and  men  can  play  fast  and  loose 
with  the  bonds  of  God,  which  lie  upon  them.  He  is  virtually 
a  traitor  to  princes  and  states,  who  would  bring  perjury  and 
perfidiousness  inito  credit,  and  teacheth  men  to  violate  oaths 
and  vows.  "Por  there  is  no  keeping  up  human  soi^ieties  and 
governments,  whcire  there  is  no  trust  to  be  put  in  one  ano- 
ther. And  there  is  no  trust  to  be  put  in  that  man,  that 
mak^th  no  conscience  of  an  oath  or  vow  *. 

Direct,  xxix.  '  Be  ready  to  your  power  to  defend  your 
governors,  against  all  treasoj;is,  conspiracies,  and  rebel- 
lions ^'  For  this  is  a  great  part  of  the  duty  of  your  rela- 
tion. The  wisdom  and  goodness  necessary  to  government, 
is  much  personal  in  the  governors  themselves;   but  ih^ 

*  Pdjorii  poena  diyi  Da  exit]  am,  humana  dedecus.  Cicero.  Agesilaus  sentthanki 
to  his  enemies  for  thdr  perjury,  as  roakiog  then  no  qnestiou  of  their  overthrow.  Per- 
juri  noreinis  coDtemptores.  Piatarch.  Theodoaios  ezecrabatur  cum  legisaet  super- 
biara  doroinantium,  precipiie  perfidos  et  ingratos.     Paul.  Dtaconus,  1.  2. 

^  See  the  iostanceof  loyaltj  in  Masceker  agunst  ins  osrn  hrotberGildo  (a  rebd) 
Paul.  Diacon.  lib.  iii.  imCia. 


CHAP,  in;]  CHRISTIAN  POLITICS.  63 

strength  (without  which  laws  cannot  be  executed,  nor  the 
people  preserved)  is  in  the  people,  and  the  prince's  interest 
in  them :  therefore  if  you  withdraw  your  help,  in  time  of 
need,  you  desert  and  betray  your  rulers,  whom  you  should 
defend.  If  you  say.  It  is  they  that  are  your  protectors :  I 
answer,  True;  but  by  yourselves.  They  protect  you  by 
wisdom,  counsel,  and  authority,  and  you  must  protect  them 
by  obedience  and  strength.  Would  you  have  them  protect 
you  ratiier  by  merce^aries  or  foreigners  ?  If  not,  you  must 
be  willing  to  do  your  parts,  and  not  think  it  enough  in  trea- 
sons, invasions,  or  rebellions,  to  sit  still  and  save  youmelves, 
and  let  him  that  can  lay  hold  on  the  crown,  possess  it. 
What  prince  would  be  the  governor  of  a  people,  that  he 
knew  would  forsake  him  in  his  need? 

Direct,  xxx.  '  Murmur  not  at  the  payment  of  those  ne- 
cessary tributes,  by  which  the  common  safety  must  be  pre- 
served, and  tiie  due  honor  of  your  governors  kept  up.'  Sor- 
did covetousness  hath  been  the  ruin  of  many  a  common- 
wealth. When  every  one  is  shifting  for  himself,  and  saving 
his  own,  and  murmuring  at  the  charge  by  which  their  safety 
must  be  defended,  as  if  kings  could  fight  for  them,  without 
men  and  money:  this  selfishness  is  the  most  pernicious 
enemy  to  government,  and  to  the  common  good.  Tribute 
and  honour  must  be  paid  to  whom  it  doth  belong.  *'  For 
they  are  God's  ministers,  attending  continually  on  this  very 
thing".''  And  none  of  your  goods  or  cabins  will  be  saved, 
if  by  your  cotetousness  the  ship  should  perish. 

Direct,  xxxi.  'Resist  not,  where  you  cannot  actually 
obey:  and  let  no  appearance  of  probable  good  that  might 
come  to  yourselves,  or  the  church  by  any  unlawful  means, 
(as  treason,  sedition,  or  rebellion)  ever  tempt  you  to  it.' 
For  evil  must  not  be  done,  that  good  may  come  by  it :  and 
all  evil  means  are  but  palliate  and  deceitful  cures,  diat  seem 
to  help  a  little  while,  but  will  leave  the  malady  more  perilous 
at  last,  than  it  was  before.  As  it  is  possible,  that  lying  or 
perjury  might  be  used  to  the  seeming  service  of  a  governor 
at  the  time,  which  yet  would  prepare  for  his  after  danger, 
by  teaching  men  perfidiousness ;  even  so  rebellions  and 
treasons  may  seem  at  present  to  be  very  conducible  to  the 
ends  of  a  people  or  party  that  think  thenuielves  oppressed : 

•  Rom.iifi.6,r. 


04  CHRISTIAN    DIRECTORY.  [PART  IV. 

but  in  the  end  it  will  leave  them  much  worse  than  it  found 
them'. 

Object.  *  But  if  we  must  let  rulers  destroy  us  at  their 
pleasure,  the  Gospel  will  be  rooted  out  of  the  earth :  when 
they  know  that  we  hold  it  unlawful  to  resist  them,  they  will 
be  emboldened  to  destroy  us,  and  sport  themselves  in  our 
blood  :  as  the  Papists  did  by  the  poor  Albigenses,  8cc.' 

Answ.  All  this  did  signify  something  if  there  were  no 
God,  that  can  more  easily  restrain  and  destroy  them  at  his 
pleasure,  than  they  can  destroy  or  injure  you.  But  if  there 
be  a  God,  and  all  the  world  is  in  his  hand,  and  with  a  word 
he  can  speak  them  all  into  dust ;  and  if  this  God  be  engaged 
to  protect  you,  and  hath  told  you,  that  the  very  hairs  of 
your  head  are  numbered,  and  more  regardeth  his  honour; 
iumI  Gospel,  and  church,  than  you  do,  and  accounteth  his 
servants  as  the  apple  of  his  eye,  and  hath  promised  to  hear 
them  and  avenge  them  speedily,  and  forbid  them  to  avenge 
themselves ;  then  it  is  but  atheistical  distrust  of  God,  to 
save  yourselves  by  sinful  means,  aa  if  God  either  could  not, 
or  would  not  do  it:  thus  he  that  saveth  his  life  shall  lose  it. 
Do  you  believe  that  you  are  in  the  hands  of  Christ,  and 
that  men  cannot  touch  you  but  by  his  permission ;  and 
that  he  will  turn  all  your  sufferings  to  your  exceeding  be- 
nefit? And  yet  will  you  venture  on  sin  and  hell  to  escape 
such  sufferings  from  men  ?  Wolves,  and  bears,  and  liond, 
that  fight  most  for  themselves,  are  hated  and  destroyed  by 
all ;  so  that  there  are  but  few  of  them  in  the  land.  But 
though  a  hundred  sheep  will  run  before  a  little  dog,  the 
master  of  them  taketh  care  for  their  preservation.  And 
little  children  that  cannot  go  out  of  the  way  from  a  horse  or 
cart,  every  one  is  afraid  of  hurting.  If  Christians  behaved 
themselves  with  that  eminent  love,  and  lowliness,  and  meek- 
ness, and  patience,  and  harmlessness,  as  their  Lord  hath 
taught  them  and  required,  perhaps  the  very  cruelty  and  ma- 
lice of  their  enemies  would  abate  and  relent ;  and  **  when  a 

^  BilaoD  of  Subject,  p.  SS6.  Princes  have  no  right  to  call  or  oonfirm  preacben, 
but  to  receive  such  as  be  sent  of  God,  and  give  them  liberty  for  their  preaching*  and 
security  for  their  persons :  and  if  princes  refuse  so  to  do,  God's  labourers  must  go 
forward  with  that  which  b  commanded  them  from  heaven;  not  by  disturbing  priuoes 
from  their  thrones,  nor  invading  their  realms,  as  your  holy  father  doth,  and  dafendeth 
he  may  do ;  but  by  mildly  submitting  themselves  to  the  powers  on  earth*  9oA.  meekly 
suffermg  for  the  defence  of  the  truth,  what  they  shall  inflict.    So  he. 


CHAP.  111.]  CHRISTIAN  POLITICS.  65 

man's  ways  please  God^  he  would  make  his  enemies  t<v  be 
at  peace  with  him  ^ ;"  but  if  not,  their  fury  would  but  hasten 
us  to  our  joy  and  glory.  Yet  note,  that  I  speak  all  this  only 
against  rebellion,  and  unlawful  arms  and  acts. 

Direct,  xxxii.  *  Obey  inferior  magistrates  according  to 
the  authority  derived  to  them  from  the  supreme^  but  never 
against  the  supreme,  from  whom  it  is  derived.'  The  same 
reasons  which  oblige  you  to  obey  the  personal  commands  of 
the  king,  do  bind  you  also  to  obey  the  lowest  constable,  or 
other  officer :  for  they  are  necessary  instruments  of  the  so* 
vereign  power,  and  if  you  obey  not  them,  the  obedience  of 
the  sovereign  signifieth  almost  nothing.  But  no  man  is 
bound  to  obey  them  beyond  the  measure  of  their  authority; 
much  less  against  those  that  give  them  their -authority. 

Direct,  xxxiii.  *  No  human  power  is  at  all  to  be  obeyed 
against  Qod  :  for  they  have  no  power,  but  what  they  receive 
from  God  ;  and  all  that  is  from  him,  is  for  him.  *  He  giveth 
no  power  against  himself;  he  is  the  first  efficient,  the  chief 
dirigent,  and  ultimate,  final  cause  of  all'.'  It  is  no  act  of 
authority,  but  resistance  of  his  authority,  which  contradict- 
eth  his  law,  and  is  against  him.  All  human  laws  are  sub- 
servient to  his  laws,  and  not  co-ordinate,  much  less  superior. 
Therefore  they  are  '  ipso  facto'  null,  or  have  no  obligation, 
which  are  agsdnsthim  :  yet  is  not  the  office  itself  null,  when 
it  is  in  some  things  thus  abused ;  nor  the  magistrate's  power 
irall,  as  to  othet  things.  No  man  must  commit  the  least 
sin  against  God,  to  please  the  greatest  prince  on  earth,  or 
to  avoid  the  greatest  corporal  suffering  *.  **  Fear  not  them 
that  can  kill  the  body,  and  after  that  have  no  more  that  they 
can  do ;  but  fear  him,  who  is  able  to  destroy  both  body 
and  soul  in  hell :  yea,  I  say  unto  you,  fear  him  ^."  *'  Whe- 
ther we  ought  to  obey  God  rather  than  men,  judge  yeV 
*' Not  fearing  the  wrath  of  the  king:  for  be  endured,  as 
seeing  him  that  is  invisible.  Others  were  tortured,  not  ae- 
eeptii^  deliverance  "*,"  tec.    **  Be  it  knotrn  unto  thee,  O 

*  r       '  I 

'  Pipov.  xvi.  7.  *  Rom.  xiii.  i^-Hk     xi.  36. 

*  Si  aliquid  josserit  proconsul,  aliad  jubeat  imperetor,  uaoquid  dubitatur,  illo 
oooleiDptOy  iUi  esse  senrieDdiiiti  ?  Ergo  si  aliud  iniperator,  aiiud  jabeat  Deiis,  quid 
jodicstor?  Major  potestas  Deas:  da  veniani  O  iniperator.  August,  de  Verb.  Do- 
mil.  Matt.  Scriii.  o. 

*»  Luke  xfi.  4.  «  Acts  v.  89.  <>  Heb.  xi.  Vf,  55. 

VOL.    VI.'  F 


66  CHRISTIAN    DIRECTORY.  [PART    IV. 

kmgy  that  we  will  not  serve  thy  gods,  nor  worship  the  gol- 
den image  V'&c. 

Object.  '  If  we  are  not  obliged  to  obey,  we  are  not  obliged 
to  suffer :  for  the  law  obligeth  primarily  to  obedience,  and 
only  secondarily  '  ad  poBnam/  for  want  of  obedience. 
Therefore  where  there  is  no  primary  obligation  to  obedience, 
there  is  no  secondary  obligation  to  punishment/ 

Answ.  The  word  '  obligation/  being  metaphorical, 
must  in  controversy  be  explained  by  its  proper  terms. 
The  law  doth  first  '  constituere  debitum  obedientisB,  et 
propter  inobedientiam  debitum  poBuee.'  Here  then  you 
must  distinguish,  1.  Between  obligation  *  in  foro  cour 
scientise,'  and  '  in  foro  humane'  2.  Between  an  obli- 
gation '  ad  poenam'  by  that  law  of  man,  and  an  obligation 
'  ad  patiendum'  by  another  divine  law.  And  so  the  answer 
is  this  :  first.  If  the  higher  powers,  e.  g.  forbid  the  apostles 
to  preach  upon  pain  of  death  or  scourging,  the  dueness 
bodi  of  the  obedience  and  the  penalty,  is  really  null,  in  point 
of  conscience ;  however  *  in  foro  humano'  they  are  both  due ; 
that  is,  so  falsely  reputed  in  that  court :  therefore  the  apos^ 
ties  are  bound  to  preach  notwithstanding  the  prohibition, 
and  so  far  as  God  alloweth  they  may  resist  the  penalty,  that 
is,  by  flying :  for  properly  there  is  neither  '  debitum  obe- 
dientise  necpcensB.'  Secondly,  But  then  God  himself  obli- 
geth them  not  to  ''  resist  the  higher  powers  V  &i^d  "  in  their 
patience  to  possess  their  souls."  So  that  from  this  com- 
mand of  God,  there  is  a  true  obligation  '  ad  patiendum,'  to 
patient  suffering  and  non-resistance,  though  from  the  law 
of  man  against  their  preaching,  there  was  no  true  obligation 
'  aut  ad  obedientiam,  aut  ad  pcenam.'  This  is  the  true  reso- 
lution of  this  sophism. 

Direct,  xxxiv.  'It  is  one  of  the  most  needful  duties  to 
governors,  for  those  that  have  a  call  and  opportunity  (as 
dieir  pastors)  to  tell  them  wisely  and  submissively  of  those 
sins  which  are  the  greatest  enemies  to  their  souls  ;  and  not 
the  smallest  enemies  to  their  government,  and  the  public 
peace*/  All  Christians  will  confess,  that  sin  is  the  only  for- 

*  Dan.  ill.  18.  '  Rom.  xiii.  1 — S. 

ff  Velos  est  vcniraqoe  dictum,  MiBer  est  imperator  cut  vera  reticentur.  Grotuis 
de  Imp.  p>  i45.  Principi  consule  non  duldora,  sed  optima  *  is  one  of  Solon's  aeii- 
tences  in  Laert.  dc  Solon.    Therefore  it  b  a  horrid  villany  in  the  Jesuits,  which  is 


CHAP.  HI.]  CHRISTIAN  POLITICS.  67 

feiture  of  God's  protection,  and  the  cause  of  his  displeasure, 
and  consequently  the  only  danger  to  the  soul,  and  the  great- 
est enemy  to  ihe  land.  And  that  the  sins  of  rulers,  whether 
personal,  or  in  their  government,  have  a  far  more  dangerous 
influence  upon  the  public  state,  than  the  sins  of  other  men. 
Yea,  the  very  sins  which  upon  true  repentance  may  be  parr 
doned  as  to  the  everlasting  punishment,  may  yet  be  unpar- 
doned as  to  the  public  ruin  of  a  state :  as  the  sad  instance 
of  Manasseh  sheweth.  ''  Notwithstanding  the  Lord  turned 
not  from  the  fierceness  of  his  great  wrath,  wherewith  his  an- 
ger was  kindled  against  Judah,  because  of  all  the  provoca- 
tions that  Manasseh  had  provoked  him  withal  •*."  "  Surely 
at  the  commandment  of  the  Lord  came  this  upon  Judah,  to 
remove  them  out  of  his  sight  for  the  sins  of  Manasseh  ac- 
cording to  all  that  he  did  ;  and  also  for  the  innocent  blood 
that  he  shed  (for  he  filled  Jerusalem  with  innocent  blood) 
which  the  Lord  would  not  pardon  ^"  And  yet  this  was  after 
Josiah  had  reformed  :  so  Solomon's  sin  did  cause  the  rend- 
ing of  the  ten  tribes  from  his  son's  kingdom :  yea,  the  bear- 
ing with  the  high  places,  was  a  provoking  sin  in  kings,  that 
otherwise  were  upright.  Therefore  sin  being  the  fire  in  the 
thatch,  the  quenching  of  it  must  needs  be  an  act  of  duty  and 
fidelity  to  governors:  and  those  that  tempt  them  to  it,  or 
sooth  and  flatter  them  in  it,  are  the  greatest  enemies  they 
have.  But  yet  it  is  not  every  man  that  must  reprove  a  go- 
vernor, but  those  that  have  a  call  and  opportunity ;  nor 
must  it  be  done  by  them  imperiously,  or  reproachfully,  or 
publicly  to  their  dishonour,  but  privately,  humbly,  and  with 
love,  honour,  reverence  and  submissiveness. 

Object.  *  But  great  men  have  great  spirits,  and  are  impa- 

expreated  in  Secret.  Tnstnict.  in  Arcania  Jesuit  pp.  5—8. 11 .  To  indulge  great  men 
and  princes  in  thote  opinions  and  sins  which  please  them,  and  to  be  on  that  side  that 
ihdr  liberty  reqoireth,  to  Iceep  their  fiivour  to  the  society.  So  Maffeinos,  lib.  iii.  c. 
11.  in  ▼itaipsius  Loyola.  Aleiander  Severus  so  greatly  hated  flatterers,  that  Lam- 
pvidios  saith,  Siqois  capat  flexisset  aut  blandion  aliquid  dixisset.  uti  adulator,  vel  ah- 
jidebatar,  si  loci  ejus  qnalitas  pateretnr ;  vel  ridebatur  ingenii  cachinno,  si  ejus  dig- 
okas  gmviori  sabjaoere  non  posset  injorie.  Venit  ad  Attilampost  Tictoriam  Maral- 
los  poelia  ejus  cemporb  egregios,  compositumqae  in  adolatiouem  carmen  recitavit :  in 
qao  obi  Attila  per  interpretem  cognovit  se  Deum  et  Divinastirpe  ortum  vauissime  prm> 
dicari,  aspematns  sacrilegs  adolationis  impudentiam,  cum  autore  carmen  exuri  jnssc- 
rat:  a  qua  severitate  snbinde  teroperavit,  ne  scriptores  cssteri  a  laudibas  ipsins  cele- 
brandk  terrerentor.  CalUniach.  Exp.  in  Attila,  p.  S5S^ 
k  $  Kmgs  xxiii.  t%  ^  «  Kings  xxiv.  \  ^ 


tt8  CHRISTIAN    DIRECTORY.  [PART  IV. 

tient  of  reproof^  and  I  am  not  bound  to  that  which  will  do 
no  good,  but  ruin  me/ 

Answ,  1.  It  is  an  abuse  of  your  superiors,  to  censure, 
them  to  be  so  proud  and  brutish,  as  not  to  consider  that 
they  are  the  subjects  of  God,  and  have  souls  to  save  or  lose, 
as  well  as  others  :  will  you  judge  so  hardly  of  them  before 
trial,  as  if  they  were  far  worse  and  more  foolish  than  the 
poor,  and  take  this  abuse  of  them  to  be  an  excuse  for  your 
other  sin  ?  No  doubt  there  are  good  rulers  in  the  world, 
that  will  say  to  Christ's  ministers,  as  the  Prince  Elector  Pa- 
latine did  to  Pitiscus,  charging  him  to  tell  him  plainly  of 
his  faults,  when  he  chose  him  to  be  the  '  Pastor  Aulicus^/ 

2.  How  know  you  beforehand  what  success  your  words 
will  have  ?  Hath  the  Word  of  God  well  mantled  no  power  ? 
Yea,  to  make  even  bad  men  good  ?  Can  you  love  your  ru- 
lers, and  yet  give  up  their  souls  in  despair,  and  all  for  fear 
of  suffering  by  them  ? 

3.  What  if  you  do  suffer  in  the  doing  of  your  duty? 
Have  you  not  learned  to  serve  God  on  such  terms  as  those? 
Or  do  you  think  it  will  prove  it  to  be  no  duty,  because  it 
will  bring  suffering  on  you  ?  These  reasons  savour  not  of 
faith. 

Direct,  xxxv.  '  Think  not  that  it  is  unlawful  to  obey  in 
every  thing  which  is  unlawfully  commanded.'  It  may  in 
many  cases  be  the  subject's  duty,  to  obey  the  magistrate 
who  sinfully  commandeth  him.  For  all  the  magistrate's 
sins  in  commanding,  do  not  enter  into  the  matter  or  sub- 
stance of  the  thing  commanded  :  if  a  prince  command  me  to 
do  the  greatest  duty,  in  an  ill  design,  to  some  selfish  end,  it  is 
his  sin  so  to  command  ;  but  yet  that  command  must  be  obey- 
ed (to  better  ends).  Nay,  the  matter  of  the  command  may 
be  sinful  in  the  commander,  and  not  in  the  obeyer.  If  I 
be  commanded  without  any  just  reason  to  hunt  a  feather, 
it  is  liis  sin  that  causelessly  commandeth  me  so  to  lose  my 
time ;  and  it  yet  may  be  my  sin  to  disobey  it,  while  the 
thing  is  lawful ;  else  servants  and  children  must  prove  all  to 
be  needful,  as  well  as  lawful,  which  is  commanded  them  be- 
fore they  must  obey.  Or  the  command  may  at  the  same 
time  be  evil  by  accident,  and  the  obedience  good  by  acci- 
dent, and  '  per  se.'    Very  good  accidents,  consequence  or 

^  Mdch.  Adam,  in  vit.  Bsrth.  Pitiici. 


CHAP.  III.J  CHRISTIAN  POLITICS.  00 

effects,  may  belong  to  ourobedience,  when  the  accidents  of 
the  command  itself  are  evil.  I  could  ^ive  you  abundance 
of  instances  of  these  things. 

Direct,  xxxvi.  '  Yet  is  not  all  to  be  obeyed  that  is  evil 
but  by  accident,  nor  all  to  be  disobeyed  that  is  so  :  but  the 
accidents  must  be  compared  ;  and  if  the  obedience  will  do 
more  good  than  harm,  we  must  obey ;  if  it  will  evidently  do 
more  harm  than  good,  we  must  not  do  it.'  Most  of  the  sins 
in  the  world,  are  evil  by  accident  only,  and  not  in  the  sim- 
ple act  denuded  of  its  accidents,  circumstances  or  conse- 
quents. You  may  not  sell  poison  to  him  that  you  know 
would  poison  himself  with  it,  though  to  sell  poison  of  itself 
be  lawful.  Though  it  be  lawful  simply  to  lend  a  sword,  yet 
not  to  a  traitor  that  you  know  would  kill  the  king  with  it, 
no,  nor  to  one  that  would  kill  his  father,  his  neighbour  or 
himself.  A  command  would  not  excuse  such  an  act  from 
sin.  He  was  slain  by  David,  that  killed  Saul  at  his  own 
command,  and  if  he  had  but  lent  him  his  sword  to  do  it,  it 
had  been  his  sin.  Yet  some  evil  accidents  may  be  weighed 
down  by  greater  evils,  which  would  evidently  follow  upon 
the  not  doing  of  the  thing  commanded  ^ 

Direct,  xxxvii.  '  In  the  question.  Whether  human  laws 
bind  conscience,  the  doubt  is  not  of  that  nature,  as  to  have 
necessary  influence  upon  your  practice.  For  all  agree, 
that  they  bind  the  subject  to  obedience,  and  that  God's 
law  bindeth  us  to  obey  them.'  And  if  God's  law  bind  us  to 
ob^y  man's  law,  and  so  to  disobey  them,  be  materially  a  sin 
against  God's  law ;  this  is  as  much  as  is  needful  to  resolve 
yon  in  respect  of  practice.  No  doubt,  man's  law  hath  no 
primitive  obliging  power  at  all,  but  a  derivative  from  God, 
and  under  him ;  and  what  is  it  to  bind  the  conscience  (an 
improper  speech)  but  to  bind  the  person  to  judge  it  his  duty 
('  conscireO  and  so  to  do  it  ?  And  no  doubt,  but  he  is  bound 
to  judge  it  his  duty,  that  is,  immediately  by  human  law, 
and  remotely  by  Divine  law,  and  so  the  contrary  to  be  a 
sin  proximately  against  man,  and  ultimately  against  God.. 
This  is  plain,  and  the  rest  is  but  logomachy. 

Direct,  xxxviii.  'The  question  is  much  harder.  Whe- 
ther the  violation  of  every  human  penal  law  be  a  sin  against 

*  It  was  one  of  the  Roman  laws  of  the  Twelve  Tables,  Justa  iraperia  sunto,  lis- 
que  ciTes  niodeste  ac  siiie  recoiatioiie  parento. 


70  CHIUSTIAN    DIRECTORY.  [PART  IV. 

God^  though  a  man  submit  to  the  penalty?'  (And  the  de- 
sert of  every  sin  is  death.)  Master  Richard  Hooker's  last 
book  unhappily  ended  before  he  gave  us  the  full  reason  of 
his  judgment  in  this  case,  these  being  his  last  words : 
**  Howbeit,  too  rigorous  it  were,  that  the  breach  of  every 
human  law,  should  be  a  deadly  sin :  a  mean  there  is  between 

those  extremities,  if  so  be  we  can  find  it  out"* ."    Ame- 

sius  hath  diligently  discussed  it,  and  many  others.  The 
reason  for  the  affirmative  is>  Because  God  bindeth  us  to 
obey-  all  the  lawful  commands  of  our  governors ;  and  suffer- 
ing the  penalty,  is  not  obeying ;  the  penalty  being  not  the 
primary  intention  of  the  lawgiver,  but  the  duty  ;  and  the 
penalty  only  to  enforce  the  duty  :  and  though  the  suffering 
of  it  satisfy  man,  it  satisfieth  not  God,  whose  law  we  break 
by  disobeying.  Those  that  are  for  the  negative,  say.  That 
God  binding  us  but  to  obey  the  magistrate,  and  his  law 
binding  but  '  aut  ad  obedientiam,  aut  ad  poenam/  I  fulfil 
his  will,  if  I  either  do  or  suffer :  if  I  obey  not,  I  please  him 
by  satisfying  for  my  disobedience.  And  it  is  none  of  his 
will,  that  my  choosing  the  penalty,  should  be  my  sin  or  dam- 
nation. To  this  it  is  replied.  That  the  law  bindeth  '  ad  p<B- 
nam,'  but  on  supposition  of  disobedience ;  and  that  disobe- 
dience is  forbidden  of  God :  and  the  penalty  satisfieth  not 
God,  though  it  satisfy  man.  The  other  rejoins.  That  it  sa- 
tisfieth God,  in  that  it  satisfieth  man;  because  God's  law  is 
but  to  give  force  to  man's,  according  to  the  nature  of  it.  If 
this  hold,  then  no  disobedience  at  all  is  a  sin  in  him  that  suffer- 
eth  the  penalty.  In  so  hard  a  case,  because  more  distinction 
is  necessary  to  the  explication,  than  most  readers  are  wil- 
ling to  be  troubled  with,  I  shall  now  give  you  but  this  brief 
decision*^.  There  are  some  penalties  which  fulfil  the  ma- 
gistrate's own  will  as  much  as  obedience,  which  indeed  have 
more  of  the  nature  of  a  commutation,  than  of  penalty  :  (as 
he  that  watcheth  not  or  mendeth  not  the  highways,  sludl 
pay  so  much  to  hire  another  to  do  it.  He  that  shooteth  not 
.  so  oft  in  a  year,  shall  pay  so  much :  he  thtyt  eateth  flesh  in 
Lent,  shall  pay  so  much  to  the  poor :  he  that  repaireth  not 
his  hedges,  shall  pay  so  much :)  and  so  in  most  amerce- 
ments, and  divers  penal  laws  ;  in  which,  we  have  reason  to 

™  Eccl.  Poiit.  lib.  viit.  p.  224. 

^  On  second  thoughts  th^s  case  U  more  fully  opened  ifterward*. 


CHAP,  ill.]  CHRISTIAN  POLITICS.  71" 

jadge,  that  the  penalty  satisfieth  the  lawgiver  fully >  and 
that  he  leaveth  it  to  our  choice.  In  these  cases  I  think  we 
need  not  afflict  ourselves  with  the  conscience  or  fear  of  sin- 
ning against  Qod.  But  there  are  other  penal  laws,  in  which' 
the  penalty  is  not  desired  for  itself,  and  is  supposed  to  be 
but  an  imperfect  satisfaction  to  the  lawgiver's  will,  and  that 
he  doth  not  freely  leave  us  to  our  choice,  but  had  rather  we 
obeyed  &an  suffered ;  only  he  imposeth  no  greater  a  penal- 
ty, either  because  there  is  no  greater  in  his  power,  or  some 
inconvenience  prohibiteth :  in  this  case  I  should  fear  my 
disobedience  were  a  sin,  though  I  suffered  the  penalty. 
(Still  supposing  it  an  act  that  he  had  power  to  command 
me.) 

Direct,  xxxix.  'Take  heed  of  the  pernicious  design  of 
those  atheistical  politicians,  that  would  make  the  woir^d  be^ 
lieve,  that  all  that  is  excellent  among  men,  is  at  enmity  with 
monarchy,  yea,  and  government  itself ;  and  take  heed  on 
the  other  side,  that  the  most  excellent  things  be  not  turned 
against  it  by  abus^.' 

Here  I  have  two  dangers  to  advertise  you  to  beware : 
the  first  is  of  some  Machiavelian  pernicious  principles,  and 
the  second  of  some  erroneous  unchristian  practices. 

For  the  first,  there  are  two  sorts  of  atheistical  politicians 
guilty  of  them.  The  first  sort  are  some  atheistical  flatterers, 
Uiat  to  engage  monarchs  against  all  that  is  good,  would 
make  them  believe  that  all  that  is  good  is  i^ainst  them  and 
their  interest.  By  which  means,  while  their  design  ia  to 
steal  the  help  of  princes,  to  cast  out  all  that  is  good  from 
the  world,  they  are  most  pernicious  underminers  of  mo- 
narchy itself.  For  what  readier  way  to  set  all  the  world 
against  it,  than  to  make  them  believe  that  it  standeth  at 
enmity  to  all  that  is  good.  These  secret  enemies  would  set 
up  a  leviathan  to  be  the  butt  of  common  enmity  and  oppo- 
sition. 

The  other  sort  are  the  professed  enemies  of  monarchy, 
who  in  their  zeal  for  popular  government,  do  bring  in  all 
that  is  excellent,  as,  if  it  were,  adverse  to  monarchy.  1. 
They  would  (both)  set  it  at  enmity  with  politicians.  2. 
With  lawyers.  3.  With  history.  4.  With  learning.  5. 
With  divines.  6.  With  all  Christian  religion.  7.  And 
with  humanity  itself. 


72  CHRISTIAN    DIRECTORY.  [PART  IV# 

OlyecL  1.  '  The  painters  of  the  leyiathan  scorn  all  poli- 
tics, as  ignorant  of  the  power  of  monarchs,  except  the  athe* 
istioal  inventions  of  their  own  brains.  And  the  adyersaries 
of  monarchy  say.  The  reading  of  politics  will  satisfy  men 
against  monarchy  ;  for  in  them  you  ordinarily  find  that  the 
'■  majestas  realis'  is  in  the  people,  and  the  *  majestas  persona- 
lis' in  the  prince ;  that  the  prince  receiveth  all  his  power 
from  the  people,  to  whom  it  is  first  given,  and  to  whom  it 
may  be  forfeited  and  escheat :  with  much  more  of  the  like^ 
aa  is  to  be  seen  in  politicians  of  all  religions.' 

Answ.  1.  It.  is  not  all  politics  that  go  upon  those  prin- 
ciples :  and  one  mistake  in  writers  is  no  disgrace  to  the  true 
doctrine  of  politics,  which  may  be  vindicated  from  such  mis- 
takes. 2.  As  almost  all  authors  of  politics  t^e  monarchy 
for  a  lawful  species  of  government,  so  most  pr  very  many 
(especially  of  the  moderns)  do  take  it  to  be  the  most  excel- 
lent sort  of  unmixed  government.  Therefore  they  are.no 
enemies  to  it. 

.  Object.  II.  '  For  lawyers  they  say,  That  L  Civilians  set 
up  reason  so  high,  that  they  dangerously  measure  the  power 
of  monarchs  by  it;  insomuch,  that  the  most  famous  pair  of 
zealous  and  learned  defenders  of  monarchy,  Barclay  and 
Grotius,  do  assign  many  cases,  in  which  it  is  lawful  to  re- 
sist princes  by  arms,  and  more  than  so  ^.  2.  And  the  com- 
mon lawyers,  they  say,  are  all  for  the  law,  and  ready  to  say 
as  Hooker,  **  Lex  faoit  regem ; "  and  what  power  the  king 
hath,  he  hath  it  by  law.  The  bounds  are  known,  p.  21& 
He  is  *  singulis  major,  et  universis  minor,'  &c.' 

Answ.  1.  Sure  the  Roman  civil  laws  virere  not  against 
monarchy,  when  monarchs  made  so  many  of  them.  And 
what  power  reason  truly  hath,  il  hath  from  God,  whom  none 
can  over-top  ;  and  that  which  reason  is  abused  unjustly  to 
defend,  may  be  well  contradicted  by  reason  indeed.  2. 
And  what  power  the  laws  of  the  land  have,  they  have  by 
the  king's  consent  and  act :  and  it  is  strange  impudence  to 
preiend,  that  his  own  laws  are  against  him.  If  any  misin- 
tei*pret  them,  he  may  be  confuted. 

Obftct.  III.  '  For  historians,  say  they.  Be  but  well-versed 
in  ancient  history,  Greek  and  Roman,  and  you  shall  find 
them  speak  so  ill  of  monarchy,  and  so  much  for  popularity, 

**  Ix^g.  quae  do  Grotio  p<»st,  p»  731  * 


CHAP^  III.]  CHRISTIAN  POLITICS.  73 

and  liberty,  cind  magDifying  so  much  the  defenders  of  the 
people's  liberty  against  monarcbs,  that  it  will  secretly  steal 
the  dislike  of  monarchy,  and  the  lo¥e  of  popular  liberty  iu* 
to  your  minds  p.'. 

Answ*  It  ^uat  be  considered  in  what  times  and  places 
the  ancient  Greek  and  Roman  historians  did  live  *>.  They 
that  lived  where  popular  government  was  in  force  and  credit, 
wrote  according  to  the  time  and  government  which  they  lived 
under ;  yet  do  they  extol  the  virtues  and  heroic^  acts  of 
monarcha,  and  often  speak  of  the  vulgar  giddin^»s  and  in- 
constancy. And  for  my  part,  I  think  he  that  readeth  in 
them  those .  popular  tumults,  irrationalities,  furies,  incon- 
stancies, cruelties,  which  even  in  Rome  and  Athens  they 
comjnitted,  and  all  historians  record ;  will  rather  find  his 
heart  much  alienated  from  such  democratical  confusions. 
And  the  historians  of  other  times  and  places  do  write  as 
much  for  monarchy,  as  they  did  for  democracy. 

Object.  IV.  'Some  of  them  revile  at  Aristotle  and  all 
universities,  and  say.  That  while  multitudes  must  be  tasters 
and  pretenders  to  the  learning  which  they  never  can  tho- 
roughly attain,  they  read  many  dangerous  books,  and  re- 
ceive &lse  notions ;  and  these  half-witted  men,  are  the  dis- 
turbers of  all  societies.  Do  you  not  see,  say  they,  that  the 
two  strongest  kingdoms  in  the  world,  are  kept  up  by  keep- 
ing the  subjects  ignorant.  The  Greek  and  Latin  empires 
were  ruined  by  the  contention  of  men  that  ctid  pretend  to 
learning.  The  Turk  keepeth  all  in  quiet  by  suppressing  it : 
and  the  pope  confineth  it  almost  all  to  his  instruments  in 
government,  and  keepeth  the  common  people  in  ignorance ; 
which  keepeth  them  from  matter  of  quarrel  and  disobe- 
dience '* 

Answ.  I  hope  you  will  not  say,  that  Rome  or  Athens  of 
old  did  take  this  course.     And  we  will  not  deny,  but  men 

P  So  Hollingsbed  maketb  Parliaments  so  mighty  as  to  take  down  the  greatest 
kiogs,  &c 

4  As  Aug.  Traj.  the  AntonineSy  &c  It  is  confessed  that  most  historians  write 
BNich  for  lit>erty  against  tyranny.    But  the  heathens  do  it  moch  more  than  theChris- 


'  Langios  saith,  tliat  in  his  own  hearing,  Jodocus  Praeses  Senat.  Mechlin.  Mag- 
na oootentione  tnebator,  neminem  posse  vel  oniiis  legis  intelligentiam  consequi,  qui 
quioqoam  sdret  in  bonu  Uteris,  et  addebat,  fix  esse  tres  in  orbe  qui  leges  CaBsareas 
infdiigcrent. 


74  '      CHRISTIAN  DIRECTORY.  [PART  IV. 

of  knowledge  are  more  subject  to  debates,  and  questionings, 
and  quarrels/ about  right  and  wrong,  than  men  of  utter  ig- 
norance are.  Beasts  fall  not  out  about  crowns  or  kingdoms, 
as  men  do.  Dogs  and  swine  will  not  scramble  for  gold,  as 
men  will  do,  if  you  cast  it  among  them :  and  it  is  easier  to 
keep  swine  or  sheep  quiet,  than  men ;  and  yet  it  is  not  bet- 
ter to  be  swine  or  sheep,  than  men ;  nor  to  be  governors  of 
beasts,  than  men.  Dead  men  are  quieter  than  the.  living, 
and  blind  men  will  submit  to  be  led  more  easily  than  those 
that  see ;  and  yet  it  is  not  better  to  be  a  king  of  brutes,  or 
blind  men,  or  dead  men,  than  of  the  living  that  have  their 
sight.  A  king  of  men  that  have  many  disagreements,  is 
better  than  a  king  of  beasts  that  all  agree.  And  yet  true 
knowledge  tendeth  to  concord,  and  to  the  surest  and  most 
constant  obedience. 

Object.  V.  '  But  their  chief  calumniations  are  against 
divines.  They  say.  That  divines  make  a  trade  of  religion, 
and  under  pretence  of  divine  laws,  and  conscience,  and  ec- 
clesiastical discipline,  they  subjugate  both  princes  and  peo-^ 
pie  to  their  will,  and  set  up  courts  which  they  call  ecclesi- 
astical, and  keep  the  people  in  dependance  on  their  dic- 
tates, and  teach  them  to  disobey  upon  pretence  that  God  is 
against  the  matter  of  their  obedience ;  and  also  by  contend- 
ing for  their  opinions,  or  for  superiority  and  domination  over 
one  another,  they  fill  kingdoms  with  quarrels,  and  break 
them  into  sects  and  factions,  and  are  the  chief  disturbers  of 
the  public  peace*.' 

Answ.  We  cannot  deny  that  carnal,  ignorant,  worldly, 
proud,  unholy  pastors,  have  been  and  are  the  great  calami^ 
of  the  churches :  but  that  is  no  more  disgrace  to  their  office, 
or  to  divinity,  than  it  is  to  philosophy  or  reason,  that  phi- 
losophers have  been  ignorant,  erroneous,  divided,  and  con- 
tentious ;  nor  than  it  is  to  government,  that  kings  and 
other  rulers,  have  been  imperfect,  contentious,  and  fil- 
led the  world  with  wars  and  bloodshed*  Nay,  I  rather 
think  that  this  is  a  proof  of  the  excellency  of  divinity :  as 

•  Read  Bishop  Andrews  Tort.  Tort.,  Bishop  Bilson  of  Christian  SabjecUon, 
Robert  Abbot,  Jewel,  Field,  &c.,  who  will  fully  shew  tliat  true  church-power  is  no 
way  injurious  to  kings.  De  regum  authoritate,  quod  ex  jure  divino  non  sit  Tortus  pro- 
bat  :  asseri  enim  scriptorum  seutentia  communi :  at  nee  omnium,  nee  opttroomm. 
Andr.  Tort.  Tort.  p.  384. 


CHAP.  JII.]  CHRISTIAN  POLITICS.  75 

the  reason  of  the  foresaid  imperfections  and  faultiness  of 
philosophers  and  rulers,  is  because  that  philosophy  and  go- 
vernment are  things  so  excellent,  that  the  corrupt,  imperfect 
nature  of  man,  will  not  reach  so  high,  as  to  qualify  any  man 
to  manage  them,  otherwise  than  with  great  defectiveness  ; 
so  also  divinity,  and  the  pastoral  office,  are  things  so  excel- 
lent and  sublime,  that  the  nature  of  lapsed  man  will  not 
reach  to  a  capacity  of  being  perfect  in  them.     So  that  the 
faultiness  of  the  nature  of  man,  compared  with  the  excel- 
lency of  the  things  to  be  known  and  practised  by  divines,  is 
the  cause  of  all  these  faults  that  they  complain  of;  and  na- 
ture's vitiosity,  if  any  thing  must  be  blamed.     Certainly, 
the  pastoral  office  hath  men  as  free  from  ignorance,  worldli- 
ness,  pride  and  unquietness,  as  any  calling  in  the  world. 
To  charge  the  faults  of  nature  upon  that  profession,  which 
only  discovereth,  but  never  caused  them,  yea,  which  would 
heal  them,  if  they  are  to  be  healed  on  earth,  judge  whether 
this  dealing  be  not  foolish  and  injurious,  and  what  witl  be 
the  consequents  if  such  unreasonable  persons  may  be  heard. 
And  therefore,  though  leviathan  and  his  spawn,  among  all 
that  is  good,  bring  down  divines,  and  the  zealots  for  demo- 
cracy have  gloried  of  their  new  forms  of  commonwealths,  as 
inconsistent  with  a  clergy,  their  glory  is  their  shame  to  all 
but  infidels.    Let  them  help  us  to  take  down  and  cure  the 
ignorance,  pride,  can\ality,  worldliness  and  contentiousness 
of  the  clergy,  and  we  will  be  thankitil  to  them ;  but  to  quar- 
rel with  the  best  of  men  for  the  common  pravity  of  nature, 
and  to  reproach  the  most  excellent  science  and  function, 
because  depraved  nature  cannot  attain  or  manage  them  in 
perfection,  this  is  but  to  play  the  professed  enemies  of  man- 
kind. 

Object.  VI.  '  These  atheists  or  infidels  also  do  spit  their 
venom  against  Christianity  and  godliness  itself,  and  would 
make  princes  believe,  that  the  principles  of  it  are  contrary 
to  their  interest,  and  to  government  and  peace:  and  they^ 
fetch  their  cavils,  1.  From  the  Scripture's  contemptuous  ex- 
pressions of  worldly  wealth  and  greatness.  2.  From  its 
prohibition  of  revenge  and  maintaining  our  own  right.  3. 
From  the  setting  it  above  all  human  laws ;  and  by  its  autho- 
rity and  obscurity,  filling  the  minds  of  men  with  scrupulo- 
sity.    4.  From  the  divisions  which  religion  occasioneth  in 


W  CHBISTIAN   DIRECTORY.  [PABT  IV. 

the  world :  and  6.  From  the  testimonies  of  the  several  sects 
against  each  other.'  I  shall  answer  them  particularly, 
though  but  briefly. 

Obfect,  I.  Say  the  infidel  politicians, '  How  can  subjects 
have  honourable  thoughts  of  their  superiors,  when  they  be- 
lieve that  to  be  the  Word  of  God,  which  speaketh  so  con- 
temptuously of  them^?  As  Luke  vi.  24.  "Woe  to  you 
that  are  rich;  for  ye  have  received  your  consolation/' 
James  v.  1 — 3.  '*  Go  to  now  ye  rich  men,  weep  and  howl 
for  your  miseries  that  shall  come  upon  you."  Ver.  6,  6. 
**  Ye  have  Kved  in  pleasure  on  earth,  and  have  been  wan- 

tpn Ye  have  condemned  and  killed  the  just •"  Luke 

xii.  21.  zvi. '  The  parable  of  the  rich  man  and  Lazarus  is 
spoken  to  make  men  think  of  the  rich  as  miserable,  damned 
creatures.  Ezek.  xxi.  25.  "  Thou  profane,  wicked  prince 
of  Israel."     Prov.  xxv.  6.    '*  Take  away  the  wicked  from 

before  the  king ."    Prov.^xxix.  12.    "  If  a  ruler  hearken 

to  lies,  all  his  servants  are  wicked ; "  the  contempt  of  greats 
ness  is  made  a  part  of  the  Christian  religion/ 

Answ.  1.  As  if  there  were  no  difference  between  the  con- 
tempt of  riches  and  worldly  prosperity,  and  the  contempt  of 
government?  He  is  blind  diat  cannot  see  that  riches  and 
authority  are  not  the  same ;  yea,  that  the  over* valuing  of 
riches  is  the  cause  of  seditions,  and  the  disturbance  of  go- 
vernments, when  the  contempt  of  them  removeth  the  chief 
impediments  of  obedience  and  peace.  2.  And  may  not  go- 
vernors be  sufficiently  honoured,  unless  they  be  exempted 
from  the  government  of  God  ?  And  unless  their  sin  must 
go  for  virtue?  And  unless  their  duty,  and  their  account, 
axjid  the  danger  of  their  souls  be  treacherously  concealed 
from  them?  God  will  not  flatter  dust  and  ashes ;  great  and 
small  are  alike  to  him.  He  is  no  respecter  of  persons : 
when  you  can  save  the  greatest  from  death  and  judgment, 
then  they  may  be  excepted  from  all  those  duties  which  are 

'  Just  SQch  occasbns  as  Papists  bring  against  the  Reformers,  did  the  beatlieos 
Mag  against  the  Christians,  as  you  may  see  in  Ennapius  in  iBdesio.  At  egregii  illi 
▼iri  et  bellicosi  conftisb  perturbattsqoe  rebus  omnibus  debellasse  Deos  incnientis  qiu- 
dem,  sed  ab  avaritiae  crimine  non  puris  manibus  gloriabantur,  sacrilefpura  et  impieta- 
tis  crimen  laudi  sibi  assuroentes.  Ddem  postea  in  sacra  loca  invexemnt  Monachos, 
ric  dictos  homines  quidem  specie,  sed  vitam  turpem  porcorum  more  exigentes,  qui  in 
popatulo  infiniia  ct  ui^da  scelera  committebant,  quibus  tamen  pietatis  pars  videba- 
tor,  sacri  loci  reverentiam  procujcari.    O  partiality  * 


CHAP.  III.]  CHRISTIAN  POLITICS.  77 

needful  to  their  preparation.  3.  And  is  it  not  strange,  that 
God  should  teach  men  to  contemn  the  power  which  he  him- 
self ordaineth  ?  And  which  is  his  own?  Hath  he  set  offi- 
cers over  us,  for  the  work  of  government,  and  doth  he  teach 
us  to  despise  them  ?  There  is  no  shew  of  any  such  thing 
in  Scripture  :  there  are  no  principles  in  the  world  that  more 
highly  advance  and  honour  magistracy,  than  the  Christian 
principles,  unless  you  will  make  gods  of  them,  as  the  Ro- 
man senate  did  of  the  Antonines^  and  other  emperors. 

Object,  II.  '  How  can  there  be  any  government,  when 
men  must  believe  that  they  must  not  resist  evil,  but  give 
place  to  wrath,  and  turn  the  other  cheek  to  him  that  smiteth 
them,  and  give  their  coat  to  him  that  taketh  away  their 
cloak,  and  lend,  asking  for  nothing  again  ?  Is  not  this  to 
let  thieves  and  violent,  rapacious  men  rule  all,  and  have 
their  will,  and  go  unpunished  ?  What  use  is  t^ere  then  for 
courts  and  judges  ?  And  when  Christ  commandeth  his  dis- 
ciples, that  though  the  kings  of  the  nations  rule  over  them, 
and  exercise  authority,  and  are  called  benefactors,  yet  with 
them  it  shall  not  be  so  ".' 

Anaw.  These  were  the  old  cavils  of  Celsus,  Porphyry, 
and  Julian ;  but  very  impudent.  As  though  love  and  pa- 
tience were  against  peace  and  government.  Christ  com- 
mandeth nothing  in  all  these  words,  but  that  we  love  our 
neighbour  as  ourselves,  and  love  his  soul  above  our  wealth, 
and  that  we  do  as  we  would  be  done  by,  and  use  not  private 
revenge,  and  take  not  up  the  magistrate's  work:  and  is 
this  doctrine  against  government?  It  is  not  magistrates, 
but  ministers  and  private  Christians,  whom  he  commandeth 
not  to  resist  evil,  and  not  to  exercise  lordship,  as  the  civil 
rulers  do.  When  it  will  do  more  hurt  to  the  soul  of  another, 
than  tiiie  benefit  amounteth  to,  we  must  not  seek  our  own  right 
by  law,  nor  must  private  men  revenge  themselves.  All  law- 
suits, and  contentions,  and  hurting  of  others,  which  are  in- 
consistent with  loving  them  as  ourselves,  are  forbidden  in 
the  Gospel.  And  when  was  government  ever  disturbed  by 
such  principles  and  practices  as  these  ?  Nay,  when  was  it 
disturbed  but  for  want  of  these  ?  When  was  there  any  se- 
dition, rebellion  or  unlawful  wars,  but  through  self-love,  and 

"  Rom.  xii.  17.  19,  SO.    Lake  vi.  <A— 30.^  Matt.  v.  39—41.    Luke  xzli. 
f5,f6. 


78  CHRISTIAN    DIRECTORY,  [PART    IV. 

love  of  earthly  things,  and  want  of  love  to  one  another  ? 
How  easily  might  princes  rule  men,  that  are  thus  ruled  by 
love  and  patience  ? 

Object.  III.  'Christianity  teacheth  men  to  obey  the 
Scriptures  before  their  governors,  and  to  obey  no  law  that 
is  contrary  to  the  Bible ;  and  when  the  Bible  is  so  large, 
and  hath  so  many  passages  hard  to  be  understood,  and  easily 
perverted,  some  of  these  will  be  always  interpreted  against 
the  laws  of  men ;  and  then  they  are  taught  to  fear  no  man 
against  God,  and  to  endure  any  pains  or  death,  and  to  be 
unmoved  by  all  the  penalties  which  should  enforce  obedi- 
ence ;  and  to  rejoice  in  this  as  a  blessed  martyrdom,  to  the 
face  of  kings ;  and  those  that  punish  them,  are  reproached 
as  persecutors,  and  threatened  with  damnation,  and  made 
the  vilest  men  on  earth,  and  represented  odious  to  all  ^.' 

Answ.  The  sum  of  all  this  objection  is.  That  there  is  a 
God.  For  if  that  be  not  denied,  no  man  can  deny  that  he 
is  the  Universal  Governor  of  the  world ;  and  that  he  hath 
his  proper  laws  and  judgment,  and  rewards  and  punishments, 
or  that  magistrates  are  his  ministers,  and  have  no  power  but 
from  him;  and  consequently,  that  the  commands,  and 
threats,  and  promises  of  God,  are  a  thousand-fold  more  to 
be  regarded,  than  those  of  men  ^.  He  is  a  beast,  and  not  a 
man  that  feareth  not  God  more  than  man,  and  that  feareth 
not  hell  more  than  bodily  sufferings:  and  for  the  Scriptures, 
1.  Are  they  any  harder  to  be  understood  than  the  law  of 
nature  itself?  Surely  the  characters  of  the  will  of  God  '  in 
natura  rerum,'  are  much  more  obscure  than  in  the  Scriptures. 
Hath  God  sent  so  great  a  messenger  from  heaven,  to 
open  to  mankind  the  mysteries  of  his  kingdom,  and  tell 
them  what  is  in  the  other  world,  and  bring  life  and  immor- 
tality to  light,  and  yet  shall  his  revelation  be  accused  a6 

*  Le  Blanc  in  hU  Travels,  p.  88.  saith  of  some  heathen  kings.  They  are  all  jea- 
hnis  of  oar  religion,  holding,  (bat  the  Christians  adore  one  God,  great  above  the  rest, 
that  will  not  suffer  any  others,  and  that  he  sets  a  greater  esteem  and  value  upon  in- 
nocent, poor  and  simple  people,  than  opon  the  rich,  kings  and  princes,  and  that 
princes  had  need  to  preserve  to  themselves  the  affections  and  esteem  of  their  sub- 
jects, to  reign  with  greater  ease. 

y  So  Bishop  Bilson  of  Subjection,  p.  24S  Princes  be  supreme ;  not  in  respect 
that  all  thmgs  be  subject  to  their  wills,  which  were  plain  tyranny,  not  Christian  autho- 
rity :  but  that  all  persons  within  their  realms  are  bound  to  obey  their  laws,  or  abide 
their  pains.    So  p.  S49.  . 


CHAP.  IH.]  CHRISTIAN  POLITICS.  79 

more  obscure  than  nature  itself  is  ?  If  an  angel  bad  been 
sent  from  heaven  to  any  of  these  infidels  by  name,  to  tell 
them  but  the  same  that  Scripture  telleth  us,  sure  they  would 
not  have  reproached  his  message,  with  such  accusations. 
2.  And  are  not  the  laws  of  the  land  about  smaller  matters, 
more  voluminous  and  difficult?  And  shall  that  be  made  a 
matter  of  reproach  to  government  ?  And  for  misinterpreta- 
tion, it  is  the  fault  of  human  nature,  that  is  ignorant  and 
rash,  and  not  of  the  Scriptures.  Will  you  tell  God,  that 
you  will  not  obey  him,  unless  he  will  make  his  laws  so,  as 
no  man  can  misinterpret  them  ?  When  or  where  were  there 
ever  such  laws  ?  God  will  be  God,  and  Judge  of  the  world, 
whether  you  will  or  not :  and  he  will  not  be  an  underling  to 
men,  nor  set  their  laws  above  his  own,  to  avoid  your  accu- 
sations. If  there  be  another  life  of  joy  or  misery,  it  is  ne- 
cessary that  there  be  laws  according  to  which  those  rewards 
and  punishments  are  to  be  adjudged.  And  if  rulers  oppose 
those  who  are  appointed  to  promote  obedience  to  them,  they 
must  do  it  at  their  perils  :  for  God  will  render  to  all  accor- 
ding to  their  works. 

Object.  IV.  '  Doth  not  experience  tell  the  world,  that 
Christianity  every  where  causeth  divisions?  and  sets  the 
world  together  by  the  ears  ?  What  a  multitude  of  sects  are 
there  among  us  at  this  day ;  and  every  one  thinketh  that 
his  salvation  lieth  upon  his  opinion?  And  how  can  princes 
govern  men  of  so  contrary  minds,  when  the  pleasing  of  one 
party  is  the  losing  of  the  rest?  We  have  long  seen  that 
church-divisions  shake  the  safety  of  the  state.  If  it  were 
not  that  few  that  are  called  Christians  are  such  indeed,  and 
serious  in  the  religion  which  themselves  profess,  there  were 
no  quietness  to  be  expected  :  for  those  that  are  most  serious, 
are  so  full  of  scruples,  and  have  consciences  still  objecting 
something  or  other  against  their  obedience,  and  are  so  ob- 
stinate in  their  way,  as  thinking  it  is  for  their  salvation, 
that  all  ages  and  nations  have  been  fain  to  govern  them  by 
force  as  beasts,  which  they  have  called  persecution'.' 

*  The  dtfFerenoes  are  oft  among  the  lawyers  which  set  the  oonuuonwealth  on 
fire,  and  then  they  are  charged  on  the  divines,  e.  g.  Grotios  de  Imper.  p.  55.  Si  ar- 
na  ki  eoB  reges  snmpta  sunt  in  qnos  totam  popali  jus  translatum  crat,  ac  qui  proindc 
noo  precario  sed  proprio  jure  imperabant,  landari  salva  pietate  non  possunt,  quem- 
cnnqoe  tandem  prvtextom  aut  eventum  haboerint.    Sin  alicabl  reges  tales  fuere  qui 


80  CHRISTIAN    DIRECTORY.  [PART  IV. 

Answ.  There  is  no  doctrine  in  the  world  so  much  for 
love,  and  peace  and  concord  as  the  doctrine  of  Christ  is. 
What  doth  it  so  much  urge  and  frequently  inculcate?  What 
doth  it  contain  but  love  and  peace  from  end  to  end?  Love 
is  the  suhi  and  end  of  the  Gospel^  and  the  fulfilling  of  the 
law.  To  love  God  above  all,  and  our  neighbours  as  our- 
selves, and  to  do  as  we  would  be  done  by,  is  the  epitome  of 
the  doctrine  of  Christ  and  his  apostles.  2.  And  therefore 
Christianity  is  only  the  occasion,  and  not  the  cause  of  the 
divisions  of  the  earth.  It  is  men's  blindness  and  passions 
and  carnal  interests  rebelling  against  the  laws  of  God,  Which 
b  the  make-bait  of  the  world,  and  filleth  it  with  strife.  The 
wisdom  from  above  is  first  pure,  then  peaceable,  gentle, 
easy  to  be  entreated,  full  of  mercy  and  good  fruits :  it  bless- 
eth  the  peacemakers  and  the  meek.  But  it  is  the  rebellious 
wisdom  from  beneath,  that  is  earthly,  sensual,  and  devilish, 
which  causeth  envy  and  strife,  and  thereby  confusion  and 
every  evil  work  •.  So  that  the  true,  genuine  Christian  is 
the  best  subject  and  most  peaceable  man  on  earth.  But  se- 
riousness is  not  enough  to  make  a  Christian ;  a  man  may  be 
passionately  serious  in  an  error;  understanding  must  lead  and 
seriousness  follow.  To  be  zealous  in  error  is  not  to  be 
zealous  in  Christianity  ;  for  the  error  is  contrary  to  Chris- 
tian verity.  3.  As  I  said  before,  it  is  a  testimony  of  the 
excellency  of  the  religion  that  it  thus  occasioneth  conten- 
tion. Dogs  and  swine  do  not  contend  for  crowns  and  king- 
doms, nor  for  sumptuous  houses  or  apparel ;  nor  do  infants 
trouble  the  world  or  themselves  with  metaphysical,  or  logi- 
cal, or  mathematical  disputes;  ideots  do  not  molest  the 
world  with  controversies,  nor  fall  thereby  into  sects  and 
parties.  Nor  yet  do  wise  and  learned  persons  contend 
about  chaff,  or  dust,  or  trifles.  But  as  excellent  things  are 
matter  of  search,  so  are  they  matter  of  controversy,  to  the 

ptctisy  sive  positivis  legibus,  et  senatos  alicujus  aot  ordinam  decretis  astringerentory 
in  bos'  ut  soromum  imperium  nou  obtineot,  arina  ex  optimatura  tanquam  superiorum 
senten^,  «umi,  jastis  de  causis  potuerint.  Malti  enim  reges,  etiam  qui  sanguinis  ju- 
ra snccedunt,  reges  sunt  nomine  magis  quam  impeiio— Sed  fiUIit  imperitus  quod  il- 
lam  quoddianam  et  maxime  in  oculos  incnrrentem  renim  administrationem,  qus  sspe 
in  opdoiatum  statu  penes  nnum  est,  abinterbrc  reipublicie  coostitutione  non  satis  db- 
cemnnt.  Quod  de  regibus  dixi,  idem  multo  magb  de  iis  acoepturo  volo,  qui  et  re  et 
nomine  non  reges  sed  principes  fuere,  b.  e,  no»  summi,  sed  prinii.  p.  54. 
»  James  iii.  15—17.     Matt.  v.  6—8. 


CHAP.  III.]  CHRISTIAN  POLITICS.  81 

most  excellent  wits.    The  hypocritical  Christians  that  you 
speak  of,  who  make  God  and  their  salvation  give  place  to 
the  nnjust  commands  of  men,  are  indeed  no  Christians  ;  as 
not  taking  Christ  for  their  sovereign  Lord :  and  it  is  not  in 
any  true  hooopr  of  magistracy  that  they  are  so  ductile,  and 
will  do  any  thing,  but  it  is  for  themselves,  and  their  carnal 
interest ;  and  when  that  interest  requireth  it,  they  will  betray 
their  governors,  as  infidels  will  do.     If  you  can  reduce  aU 
the  world  to  be  infants,  or  idiots,  or  brutes,  yea,  or  infidels, 
they  will  then  trouble  the  state  with  no  contentions  for  re- 
ligion or  matters  of  salvation.     But  if  the  governed  must 
be  brutified,  what  will  the  governors  be  ?    4.  AU  true  Chris- 
dans  are  agreed  in  the  substance  of  their  religion ;  there  is 
no  division  among  them  about  the  necessary  points  of  faith 
or  duty.    Their  agreement  is  far  greater  tlian  their  disagree- 
ment ;  which  is  but  about  some  smaller  matters,  where  dif- 
ferences are  tolerable ;  therefore  they  may  all  be  governed 
without  any  such  violence  as  you  mention.     If  the  common 
artides  of  faith,  and  precepts  of  Christian  duty  be  main- 
tained, then  that  is  upheld  which  all  agree  in ;  and  rulers 
will  not  find  it  needful  to  oppress  every  party  or  opinion 
save  one,  among  them  that  hold  the  common  truths.    Wise 
and  sober  Christians  lay  not  men's  salvation  upon  every 
auch  controversy ;  nor  do  they  hold  or  manage  them  un- 
peaceably  to  the  wrong  of  church  or  state,  nor  with  the  vio- 
lation of  charity,  peace,  or  justice.    6.  Is  there  any  of  the 
sciences  which  afford  not  matter  of  controversy  ?     If  the 
laws  of  the  land  did  yield  no  matter  of  controversy,  lawyers 
and  judges  would  have  less  of  that  work  than  now  they  have. 
And  was  there  not  greater  diversity  of  opinions  and  worship 
among  the  heathens  than  ever  was  aniong  Christians  ?  What 
a  multitude  of  sects  of  philosophers  and  religions  had  they  ? 
And  what  a  multitude  of  gods  had  they  to  worship  ?     And 
the  number  of  them  still  increased,  as  oft  as  the  senate 
pleased  to  make  a  god  of  the  better  sort  of  their  emperors 
when  they  were  dead.    Indeed  one  emperor,  (of  the  religion 
of  sotiae  of  these  objectors,)  Heliogabalus,  bestirred  himself 
with  all  his  power  to  have  reduced  all  religion  to  unity,  that 
is,  he  would  have  all  the  worship  brought  to  his  god,  to 
whom  he  had  been  priest.     Saith  Lampridius  in  his  life, 
**  Dicebat  Judseorum  et  Samaritanorum  religiones  et  Chris* 

VOL.  VI.  G 


82  CHRISTIAN    DIRECTORY*  [PART  lY. 

tianam  deTotionem,  illuc  transferendam/'  &c.    And  there- 
fore he  robbed,  and  maimed,  and  destroyed  the  other  gods, 
^'  id  agens  ne  qnis  RomsB  Deus  nisi  Heliogabalos  coleretur.'* 
But  as  the  effect  of  his  monstrous,  abominable  filthiness  of 
life  was  to  be  thrust  into  a  privy,  killed,  and  dragged  about 
the  streets,  and  drowned  in  the  Tiber ;  so  the  effect  of  his  de* 
sired  unity,  was  to  bring  that  one  god  or  temple  into  con- 
tempt, whereto  he  would  confine  all  worship.    The  differen- 
ces among  Christians  are  nothing  in  comparison  of  the  dif- 
ferences among  heathens^.    The  truth  is,  religion  is  such 
an  illustrious,  noble  thing,  that  dissensiotis  about  it,  like 
spots  in  the  moon,  are  much  more  noted  by  the  world,  than 
about  any  lower,  common  matters.    Men  may  raise  contro- 
versies in  philosophy,  physic,  astronomy,  chronology,  and 
yet  it  maketh  no  such  noise,  nor  causeth  much  offence  or  ha- 
tred in  the  world :  but  the  devil  and  corrupted  nature  have 
such  an  enmity  against  religion,  that  they  are  glad  to  pick 
^ny  quarrel  against  it,  and  blame  it  for  the  imperfections  of 
all  that  learn  it,  and  should  practise  it.     As  if  grammar 
should  be  accused  for  every  error  or  fault  that  the  bpys  are 
guilty  of  in  learning  it :  or  the  law  were  to  be  accused  for 
all  the  differences  of  lawyers,  or  contentions  of  the  people : 
or  physic  were  to  be  accused  for  all  the  differences  or  errors 
of  physicians  :  or  meat  and  drink  were  culpable  because  of 
men's  excesses  and  diseases.    There  is  no  doctrine  or  prac- 
tice in  the  world,  by  which  true  unity  and  concord  can  be 
maintained,  but  by  seriousnei^s  in  the  true  religion.     And 
when  all  contention  cometh  for  want  of  religion,  it  is  impu- 
dence to  blame  religion  for  it,  which  is  the  only  cure.     If 
rulers  will  protect  all  that  agree  in  that  which  is  justly  to 
be  called  the  Christian  religion,  both  for  doctrine  and  prac- 
tice, and  about  their  small  and  tolerable  differences,  will  use 
no  other  violence  but  only  to  compel  them  to  live  in  peace, 
and  to  suppress  the  seditious,  and  those  that  abuse  and  in- 
jure government  or  one  another;  they  will  find  that  Chris- 
tianity tendeth  not  to  divisions,  nor  to  the  hindrance  or  dis- 
turbance of  government  or  peace.    It  is  passion,  and  pride, 
and  selfishness  that  doth  this,  and  not  religion;  therefore 
let  these  and  not  religion  be  restrained.     But  if  they  will 

^  JactaTit  caput  inter  pnecisos  phanatioos  et  genitalia  sibi  devinzit,  &c.    Lam- 
prid. 


CHAP.  III.]  CHRISTIAN  POLITICS.  83 

resolve  to  saffer  none  to  live  in  peace,  but  those  that  in^ 
every  punctilio  are  all  of  one  opinion,  they  must  have  but 
one  subject  that  is  sincere  in  his  religion,  (for  no  two  will 
be  in  every  thing  of  the  same  apprehension,  no  more  than 
of  the  same  complexion,)  and  all  the  rest  must  be  worldly 
hypocrites,  that  while  they  are  heartily  true  to  no  religion, 
will  profess  themselves  of  any  religion  which  will  serve 
their  present  turns  :  and  these  nominal  Christians  will  be 
ready  to  betray  their  rulers,  or  do  any  mischief  which  their 
carnal  interest  requireth  ^. 

Object.  V.  '  What  witness  need  we  more  than  their  own 
accusations  of  one  another^?  For  the  Papists,  how  many 
volumes  have  the  Protestants  written  against  them  as  ene* 
mies  to  all  civil  government :  alleging  even  the  decrees  of 
their  general  councils,  as  Later,  sub  Innoc.  III.  Can.  3. 
And  for  the  Protestants,  they  are  as  deeply  charged  by  the 
Papists,  as  you  may  see  in  the  "  Image  of  both  Churches/' 
and  ''  Philanax  Anglicus,"  and  abundance  more.  For  Calvin 
and  the  Presbyterians  and  Puritans,  let  the  prelates  tell  yoa 
how  peaceable  they  are.  And  the  Papists  and  Puritans  say 
that  Uie  Prelatists  are  of  the  same  mind,  and  only  for  their 
own  ends  pretend  to  greater  loyalty  than  others.  There  are 
na  two  among  them  more  famous  for  defending  government, 
than  Hooker  and  Bilson.  And  what  Hooker  saith  for  popu- 
lar power,  his  first  and  eighth  books  abundantly  testify :  and 
even  Bishop  Bilson  himself  defendeth  the  French  and  Ger- 
man Protestant  wars ;  and  you  may  judge  of  his  loyal  doc- 
trine by  these  words ;  p.  620,  "  Of  Christian  Subjection  :" 
*'  If  a  prince  should  go  about  to  subject  his  kingdom  to  a 
foreign  realm,  or  change  the  form  of  the  commonwealth  from 

c  Eunapios  saitb  of  his  master  Chrysanthias,  that  when  Julian  had  made  him, 
Primariam  pontificem  totius  illius  ditionis,  in  munere  tamen  suo  non  morose  ac  super- 
be  se  gesMt ;  junioribns  nrgendo  band  graris  (sicot  pleriqne  omncs  in  nnnra  consen- 
tientet,  caliide  ferventerque  faciniidum  censebant ;)  neque  ChrisHanis  molestus  adroo- 
dum :  qoippe  tanta  crat  morum  in  to  lenttas  atque  simplicitas,  ot  per  Lydiam  prope- 
nodnm  ignoiuta  fneri^  sacromm  in  pristinnm  restitutio.  £o  fiurtam  est,  nt  cum  priora 
■Bier  cecidissent,  niliil  innovatum  neque  mutatio  insignis  accepta  videretur,  ted  pne- 
ter  expectati>'nem  cuncta  placide  sapirentur.  Moderation  in  a  heathen  was  his  be- 
nefit. 

^  Vestra  doctrina  est,  nbi  princeps  robis  ex  aniroo  sit,  qnanturoris  Icgitimus 
herrs  sit,  regno  exclodi,  aliura  eligi  posse*  Posse  dixi?  immo  oportere.  Hibc  Cle* 
roentina  vestra  fuit.     Bishop  Andrews  of  the  Papists,  Tort.  Tort.  p.  317, 


84  CHRISTIAN    DIRECTORY.  [PART  IV. 

impery  to  tyranny^  or  neglect  the  laws  established  by  com- 
mon consent  of  prince  and  people^  to  execute  his  own  plea- 
sure ;  in  these  and  other  cases  which  might  be  named,  if  the 
nobles  and  commons  join  together  to  defend  their  ancient 
and  accustomed  liberty,  regimen  and  laws,  they  may  not 
well  be  counted  rebels*."' 

Amw,  1.  If  it  be  clear  that  Christianity  as  to  its  princi- 
ples, is  more  for  love,  and  concord,  and  subjection,  than  any 
other  rational  doctrine  in  the  world,  then  if  any  sect  of 
Christians  shall  indeed  be  found  to  contradict  these  princi- 
ples, so  far  they  contradict  Christianity ;  and  will  you  blame 
religion  because  men  contradict  it?,  or  blame  Christ's  doc- 
trine because  men  disobey  it  ?  Indeed  every  sect  that  hath 
something  of  its  own  to  make  a  sect,  besides  Christian  re- 
ligion, which  maketh  men  mere  Christians,  may  easily  be 
guilty  of  such  error  as  will  corrupt  the  Christian  religion. 
And  as  a  sect,  they  have  a  divided  interest  which  may  tempt 
them  to  dividing  principles :  but  none  more  condemn  such 
divisions  than  Christ.  2.  And  indeed,  though  a  Christian 
as  such  is  a  credible  witness ;  yet  a  sect  or  faction  as  such, 
doth  use  to  possess  men  with  such  an  envious,  calumniating 
disposition,  that  they  are  little  to  be  believed  when  they  ac- 
cuse each  other !  This  factious  zeal  is  not  from  above,  but 
is  earthly,  sensual,  and  devilish ;  and  therefore  where  this 
is,  no  wonder  if  there  be  strife,  and  false  accusing,  and  con- 
fusion, and  every  evil  work.  But  as  these  are  no  competent 
witnesses,  so  whether  or  no  they  are  favoured  by  Christ,  you 

*  So  pp.  S81»  S8S.  "  If  others  do  bat  stand  on  their  guard  to  keep  their  lives 
anfl  families  from  the  bloody  rage  of  their  enemies,  seeking  to'put  whole  towns  and  pro- 
vinces of  them  to  the  sword,  against  all  law  and  reasbn,  and  to  disturb  the  kingdoms  in 
the  roinoritj  of  the  right  governors :  or  if  they  defend  their  ancient  and  Christian  liber- 
ties, covenanted  and  agreed  on  by  those  princes,  to  whom  they  first  submitted  them- 
selves,  and  ever  since  confirmed  and  allowed  by  the  kings  that  have  succeeded  :  if  in 
either  of  these  two  cases  the  godly  require  their  right,  and  offer  no  wrong,  impoga 
not  their  princes,  but  only  save  their  own  lives, you  cry,  Rebellious  heretics,  rebdlious 
Calvinists,  fury,  firensy,  mutiny ;  and  I  know  not  what.  You  may  pursue,  depose^ 
and  murder  princes,  when  the  Bishop  of  Rome  biddeth  you,  and  that  without  breach 
of  duty,  law,  or  conscience,  to  God  or  man,  as  you  vaunt,  though  neither  life  nor 
limbs  of  yours  be  touched.  We  may  not  so  much  as  beseech  princes  that  we  may  be 
used  like  subjects,  not  like  slaves ;  like  men,  not  like  beasts,  that  we  may  be  convent* 
cd  by  laws  before  judges,  not  murdered  in  comers  by  inquisitors.  We  may  not  so 
much  as  hide  our  heads,  nor  puU  our  necks  out  of  the  greedy  jaws  of  that  Romish 
wolf,  but  the  foam  of. your  unclean  mouth  is  ready  to  call  us  by  all  the  names  you  can 
Revise."    So  far  Bilson. 


CHAP.  III.]  CHRISTIAN    POLITICS*.  85 

may  judge  if  you  will  read  but  those  three  chapters.  Matt. 
v,,  Rom.  zii.^  James  iii.     I  may  say  here  as  Bishop  Bilson 
in  (be  place  which  is  accused,  p.  621.  "  IT  IS  EASY  FOR 
A  RUNNING  AND  RANGING  HEAD   TO    SIT  AT 
HOME  IN  HIS.  CHAMBER  AND  CALL  MEN  REBELS, 
HIMSELF  BEING  THE  RANKEST."    2.  For  the  Papists 
I  can  justify  them  from  your  accusatioq,  so  far  as  they  are 
Christians ;  but  as  they  are  Papists  let  him  justify  them  that 
can«     Indeed  usurpation  of  government  is  the  very,  essence 
ef  Popery;  for,  which  all  other  Chi^istians  blame  them ;  and 
therefore  there  is  small  reason  that  Christianity  should  be 
accused  for  them.    4.  And  for  the  Protestants,  both  epis- 
copal and. disciplinarians,  the  sober  and  moderate  of  them 
speak  of  one  another  in  no  such  language  as  you  pretend. 
For  the  episcopal,  I  know  of  none  but  railing  Papists,  that 
accuse  them  universally  of  any  doctrines  of  rebellion;  and 
for  the  practices  of  some  particular  men,  it  is  not  to  be  al- 
leged against  their  doctrine.   Do  you  think  that  Queen  Eliza- 
beth, to  whom  Bishop  Bilson's  book  was  dedicated,  or  King 
Charles  to  whom  Mr.  Hooker's  book,  was  dedicated,  took 
either  of  them  to  be  teachers  of  rebellion?     It  is  not  every 
different  opinion  in  politics  that  proveth  men  to  be  against 
subjection.     He  that  can  read  such  a  book  as  Bilson's  for 
*'  Christian  Subjection  against  Antichristian  Rebellion,"  and 
yet  deny  him  to  be  a  teacher  of  subjection,  hath  a  very  hard 
forehead.    For  the  controversies  I  shall  say  no  more  of  them 
here,  but  what  I  have  said  before  to  Mr.  Hooker.     And  as  for 
Calvin  and  the  Disciplinarians  or  Puritans  as  they  are  called, 
they  subscribe  all  the  same  confessions  for  magistracy,  and 
take  the  same  oaths  of  allegiance  and  supremacy,  as  others 
do ;  &nd  they  plead  and  write  for  them ;  so  that  for  my  part  I 
know,  not  of  any  difference  in  their  doctrine.     Hear  what 
Bishop  Andcews  saith,  (who. was  bo  rebel,)  in  his  **  Tortura 
Torti/'  pp.d73»38(^  *' Calvimis  autem  ut  papamregem;  ita 
regem  papam  non  probavtt;  neque  aosquod  in  papa  detea- 
tamur,  in  rege  approbamus ;  at  et  ille  nobiscum^  et  nos  cum 
illo,»evitimiis,  easdem  esse  in  ecclesia  Christiana  regis  Jacofai 
pmrtss»  quae  Josiee  fuerunt  in  Judaica ;  nee  nos  ultra  quio- 

qnaHi  fieri   ambimus :"  that  is,  "  But  Calvin  neither 

liked  a  pope-king,  nor  a  king-pope ;  nor  do  we  approve  of  ; 


86  CHRISTIAN    DIRECTORY.  [PART  IV. 

that  in  the  king,  which  we  detest  in  the  pope.  But  he  with 
us,  and  we  with  him  do  judge,  that  King  James  hath  as  much 
to  do  in  the  Christian  church,  as  Josias  had  in  the  Jewish 
church ;  and  we  go  not  about  to  get  any  more/'  And  after, 
"  Sub  primatus  nomine,  papatam  novum  rex  non  invehit  in 
ecclesiam ;  sic  enim  statuit,  ut  non  Aaroni  pontifici,  ita  nee 
Jeroboamo  regi,  jus  ullum  esse  conflatum  a  se  vitulum  popu- 
lo  proponendi,  ut  adoret,  (id  est,)  non  vel  fidei  novos  arti- 
culos,  vel  cultus  Divini  novas  formulas  procudendi :"  that 
is,  "  The  king  doth  not  bring  into  the  church  a  new  papacy, 
under  the  name  of  primacy;  for  thus  he  judgeth,  (or  deter- 
mineth,)  that  neither  Aaron  the  priest,  nor  Jeroboam  the 
king,  had  any  right  to  propose  the  calf  which  they  had 
made,  to  the  people  to  be  adored ;  that  is,  neither  to  ham- 
mer (or  make)  new  articles  of  faith,  or  new  forms  of  divine 
worship.**  And  pp.  379,  380.  "  Quos  vero  Puritanos  ap- 
pellat,  si  regium  primatum  detestantur,  detestandi  ipsi. 
Profitentur  enim,  subscribunt,  jurant  indies ;  sed  et  illi  quod 
faciunt  ingenue  faciunt,  et  societatem  in  hoc  Torti,  ipsum- 
que  adeo  Tortum,  tanquam  mendacem  hominem,  (et  alibi  de 
aliis,  et  hie  de  se,)  ac  sycophantem  egregium  detestantur  :** 
that  is, ''  And  for  those  he  calleth  Puritans,  if  they  detest 
the  king's  supremacy,  they  are  to  be  detested ;  for  they  daily 
profess,  subscribe,  and  swear  to  it ;  and  what  they  do,  they 
do  ingenuously  ;  and  they  detest  the  society  of  Tortus  in 
tihis,  and  Tortus  himself,  as  a  lying  man,  (elsewhere  of  others, 
and  here  of  themselves,)  and  an  egregious  sycophant."  By 
these  testimonies  judge  what  Protestants  think  of  one  ano- 
ther in  point  of  loyalty. 

6.  And  why  are  not  all  the  other  Christians  taken  into 
your  enumeration  ?  The  Armenians,  Abassins,  and  all  the 
Greek  churches ;  whom  the  Papists  so  frequently  reproach 
«B  flatterers  or  servile,  because  they  still  gave  so  much  to 
their  emperors  ?  Have  you  any  pretence  for  your  accusa- 
tion as  against  them  ?  Unless  perhaps  from  the  tumnlts 
which  Alexandria  in  its  greatness  was  much  addicted  to, 
which  is  nothing  to  the  doctrine  of  Christianity,  nor  to  the 
practice  of  all  the  rest. 

Having  answered  these  cavils  of  the  late  atheistical  qr 
infidel  politicians,  I  shall  next  shew,  though  briefly,  yet  by 
plentiful  evidence,  that  Christianity  and  true  godliness  is 


CHAP.  III.]  CHRISTIAN  POLITICS.  87 

the  greatest  strength  of  government,  and  bond  of  subjection, 
and  means  of  peace,  that  ever  was  revealed  to  the  world  ^ 
which  will  appear  in  all  these  evidences  following. 

1.  Christianity  teacheth  men  to  take  the  higher  powera 
as  ordained  of  God,  and  to  obey  them  as  God's  ministers, 
or  officers,  having  an  authority  derived  immediately  from 
God ;  so  that  it  advanceth  the  magistrate  as  God's  officer, 
as  much  higher  than  infidels  advance  him,  (who  fetched  his 
power  no  higher  than  force  or  choice,)  as  a  servant  of  God 
is  above  a  servant  of  men ;  which  is  more  than  a  man  is 
above  a  dog^ 

2.  Christianity  telleth  us  that  our  obedience  to  magis-- 
trates  is  God's  own  command,  and  so  that  we  must  obey 
him  by  obeying  them.  And  as  obedience  to  a  constable  is 
more  procured  by  the  king's  laws  than  by  his  own  com- 
mands, so  obedience  to  a  king  is  far  more  effectually  pro- 
cured by  God's  laws  than  by  his  own.  If  God  be  more 
above  a  king,  than  a  king  is  above  a  worm,  the  command  of 
God  must  be  a  more  powerful  obligation  upon  every  under- 
standing person,  than  the  king's.  And  what  greater  advan- 
tage can  a  king  have  in  governing,  than  to  have  subjects 
whose  consciences  do  feel  themselves  bound  by  God  him- 
self, to  obey  the  king  and  all  his  officers  ? 

Object.  *  But  this  is  still  with  exception.  If  it  be  not  in 
things  forbidden  of  God  ?  And  the  subjects  are  made  judges 
whether  it  be  so  or  no.' 

Answ.  And  woe  to  that  man  that  grudgeth  that  God 
must  be  obeyed  before  him  !  and  would  be  himself  a  God  to 
be  obeyed  in  things  which  God  is  against !  The  subjects 
are  made  no  public  judges,  but  private  discerners  of  their 
duties:  and  so  you  make  them  yourselves;  or  else  they 
must  not  judge  whether  the  king  or  an  usurper  were  to  be 
obeyed ;  or  whether  the  word  of  the  king  or  of  a  constable^ 
if  they  be  contradictory,  is  to  be  preferred.  To  judge  what 
we  must  choose  or  refuse  is  proper  to  a  rational  creature ; 
even  brutes  themselves  will  do  something  like  it  by  instinct 
of  natnie,  and  will  not  do  all  things  according  to  your  will ; 
you  would  have  us  obey  a  justice  of  peace  no  further  than 
our  loyalty  to  the  king  will  give  leave  ;  and  therefore  there 
is  greater  reason  that  we  should  obey  the  higher  powers  no 

'  Rom.  XT. 


88  CHRISTIAN  DIRECTOUY.  [PART   lY. 

farther  than  our  loyalty  to  God  will  give  leave  '.  But  if  men 
pretend  God's  commands  for  any  thing  which  he  command- 
eth  not,  magistrates  bear  not  the  sword  in  vain,  and  subjects 
are  commanded  by  God  not  to  resist ;  if  they  punish  them 
rightfully,  God  will  bear  the  rulers  out  in.it ;  if  they  pu- 
nish them  wrongfully  or  persecute  them  for  welldoing,  God 
will  severely  punish  them  who  so  wronged  his  subject^  and 
abused  the  authority  which  he  committed  to  their  trust. 

3.  The  Christian  religion  bindeth  subjects  to  obedience 
itpon  sorer  penalties  than  magistrates  can  inflict;  even  upon 
pain  of  God's  displeasure,  and  everlasting  damnation  \  And 
how  greiKt  a  help  this  is  to  government  it  is  so  easy  to  dis- 
cern, that  the  simpler  sort  of  atheists  do  persuade  themselves, 
that  kings  devised  religion  to  keep  people  in  obedience  with 
the  fears  of  hell.  Take  away  the  fears  of  the  life  to  come 
and  the  punishment  of  God  in  hell  upon  the  wicked,  and 
the  world  wilt  be  turned  into  worse  than  a  den  of  serpents 
and  wild  beasts;  adcdteries,  and  murders,  and  pioisoning 
kings,  and  all  abomination  will  be  freely  committed,  which 
wit  or  power  can  think  to  cover  or  bear  out !  Who  will 
trust  that  man  that  believeth  not  that  God  doth  judge  and 
punish* 

4.  The  Christian  religion  doth  encourage  obedience  and 
peace  with  the  promise  of  the  reward  of  endless  happiness 
{*  ceeteris  paribus*) ;  heaven  is  more  than  any  prince  can  give. 
If  that  will  not  move  men,  there  is  no  greater  thing  to  move 
them.    Atheism  and  infidelity  have  no  such  motives.     . 

5.  Christianity  teacheth  subjects  to  obey  not  only  good 
rulers  but  bad  ones,  even  heathens  themselves,  and  not  to 
resist  when  we  cannot  obey.  Whereas  among  heathens, 
princes  ruled  no  longer  than  they  pleased  the  soldiers  or 
the  people ;  so  that  Lampridius  marvelled  that  Heliogabalus 
was  no  sooner  butchered  but  suffered  to  reign  three  years  : 
*'  Mirum  fortasse  cuipiam  videatur  Constantine  venerabilis, 
quod  hsBc  clades  quamretuli  loco  principum fuerit ;  et  qui- 

f  Bishop  Bibon  abi  soprm,  p.  t59.  As  bishops  ought  to  discern  which  is  tnith 
before  they  teach  i  so  amtt  the  people  discern  whoteseheth  right  before  they  beKe?e. 
Pp.  261,  962.  Princes  as  well  as  others  mast  yield  obedience  to  bishops  speaking 
the  Word  of  God ;  but  if  bishops  pass  their  coamission,  and  speak  besides  the  Word 
of  God,  what  they  list,  both  prince  and  people  may  despise  them.  See  hifu  further^ 
pp.  S59 — 26f .  proving  that  all  have  a  '  judicium  discretionis.' 

^  Rom«xiiL  t*2Jk 


CHAP.  III.]  CHRISTIAN  POUTIGS.  89 

dem  prope  triennio^  ita  ut  nemo  inventus  fuerit  qui.istnm  a 
gubemaculis  Romanse  majestatis  abduceret,  cum  Neroni, 
Vitellio^  Caligulse  csterisque  hujusmodi  nunquam  tyranni- 
cidadefuerit.*." 

6.  Christianity  and  godliness  do  not  only  restrain  the 
outward  act8>  but  rule  the  very  hearts,  and  lay  a  charge  upon 
the  thoughts,  which  the  power  of  princes  cannot  reach.  It 
forbiddeth  to  curse  the  king  in  our  bedchamber,  or  to  have 
a  thought  or  desire  of  evil  i^inst  him;  it  quencheth  the 
first  sparks  of  disloyalty  and  disorder ;  and  the  rule  of  the 
outward  man  followeth  the  ordering  of  the  heart ;  and  there- 
fore atheism  which  leaveth  the  heart  free  and  open  to  all 
desires  and  designs  of  rebellion,  doth  kindle  that  fire  in  the 
minds  of  men,  which  government  cannot  quench ;  it  cor- 
rupteth  the  fountain ;  it  breaketh  the  spring  that  should  set 
all  a  going  ;  it  poisoneth  the  heart  of  commonwealths  ^. 

7.  Christianity  and  godliness  teach  men  patience,  that 
it  may  not  seem  strange  to  them  to  bear  the  cross,  and  suffer 
injuries  from  high  and  low  ;  and  therefore  that  impatience 
which  is  the  beginning  of  all  rebellion  being  repressed,  it 
stayeth  the  distemper  from  going  any  further. 

8.  Christianity  teacheth  men  self-denial  as  a  great  part 
of  their  religion^:  and  when  selfishness  is  mortified,  there 
is  nothing  left  to  be  a  principle  of  rebellion  i^inst  God  or 
our  superiors.  Selfishness  is  the  very  predominant  princi- 
ple of  the  ungodly :  it  is  only  for  themselves  that  they  obey 
when  they  do  obey  ;  no  wonder  therefore  if  the  author  of 
leviathan  allow  men  to  do  any  thing  when  the  saving  of 
themselves  requireth  it.  And  so  many  selfish  persons  as 
there  be  in  a  kingdom,  so  many  several  interests  are  first 
sought,  which  for  the  most  part  stand  cross  to  the  interest 
of  others :  the  godly  have  all  one  common  centre ;  they- 
unite  in  God,  and  therefore  may  be  kept  in  concord ;  for 
God's  will  is  a  thing  that  may  be  fulfilled  by  all  as  well  as 
one ;  but  the  selfish  and  ungodly  are  every  one  his  own 
centre,  and  have  no  common  centre  to  unite  in,  their  in- 
terests being  ordinarily  cross  and  inconsistent. 

9.  Christianity  teacheth  men  by  most  effectual  argu- 

'  Cicero  laith,  that  ererj  good  niao  was  in  his  heart,  or  as  much  as  in  him  lajr» 
that  killed  Caesar. 
^  I  Pet.  iv.  18.  ^  Lake  >  iv.  19.  S3. 


90  CHRISTIAN    DIRECTORY.  [PART  IV. 

ments,  to  set  light  by  the  riches  and  honours  of  the  world, 
and  not  to  strive  for  superiority  ;  but  to  mind  higher  things, 
and  lay  up  our  treasure  in  a  better  world,  and  to  condes- 
cend to  men  of  low  descree.  It  forbiddeth  men  to  exalt 
themselves  lest  they  be  brought  low ;  and  commandeth  them 
to  humble  themselves  that  Ood  may  exalt  them ;  and  he 
that  knoweth  not  that  pride  and  covetousness  are  the  great 
disquieters  of  the  world,  and  the  cause  of  contentions,  and 
the  ruin  of  states,  knoweth  nothing  of  these  matters.  There- 
fore if  it  were  but  by  the  great  urging  of  humility  and  hea- 
venlymindedness,  and  the  strict  condemning  of  ambition 
and  earthlymindedness,  Christianity  and  godliness  must, 
needs  be  the  greatest  preservers  of  government,  and  of 
order,  peace  and  quietness  in  the  world  *". 

10.  Christianity  teacheth  men.to  live  in  the  love  of  God 
and  man.  It  maketh  love  the  very  heart,  and  life,  and  sum, 
and  end  of  all  other  duties  of  religion.  Faith  itself  is  but 
the  bellows  to  kindle  in  us  the  sacred  flames  of  love.  Love 
is  the  end  of  the  Gospel,  and  the  fulfilling  of  the  law.  To 
love  all  saints  with  a  special  love,  even  with  a. pure. heart 
and  fervently,  and  to  love  all  men  heartily  with  a  common 
love ;  to  love  our  neighbour  as  ourselves  ;  and  to  love  our 
Tiry  enemies ;  this  is  the  life  which  Christ  requireth,  upon 
the  penalty  of  damnation ;  and  if  love  thus  prevail,  what 
should  disturb  the  government,  peace  or  order  of  the 
world  ? 

11.  Christianity  teacheth  men  to  be  exact  in  justice, 
distributive  and  commutative ;  and  to  do  to  others  as  we 
wonld  they  should  do  to  us :  and  where  this  is  followed 
kings  and  states  will  have  little  to  molest  them,  when  *  gens 
sine  justitia  est  sine  remige  navis  in  unda/ 

12.  Christianity  teacheth  men  to  do  good  to  all  men  as 
£ur  as  we  are  able,  and  to  abound  in  good  works,  as  that  for 
which  we  are  redeemed  and  new  made ;  and  if  men  will  set' 
themselves  wholly  to  do  good,  and  be  hurtful  and  injurious 
to  none,  how  e€usy  will  it  be  to  govern  such. 

13.  Christianity  teacheth  men  to  forbear  and  to  forgive, 
as  ever  they  Will  be  forgiven  of  God,  and  the  strong  to  bear 

■  Ungebontar  reges  non  per  dominmn,  aed  qui  cseteriscnidelioresexiBterenty  et 
ptolo  post  ab  unctoribas  non  pro  f  eri  examinatione,  truddabantur,  aliis  dectb  tnici- 
oribus.    Gildas  de  exc.  Brit. 


CHAP.  III.]  CHRISTIAN  POLITICS.  01 

the  infirmities  of  the  weak,  and  not  to  please  themselves, 
but  one  another  to  their  edification ;  not  to  be  censorious, 
harsh,  or  cruel,  nor  to  place  the  kingdom  of  God  in  meats, 
and  drinks,  and  days,  but  in  righteousness,  peace,  and  joy 
in  the  Holy  Ghost ;  to  bear  one  another's  burdens,  and  to  . 
restore  them  with  the  spirit  of  meekness  that  are  overtaken 
in  a  fault,  and  to  be  peaceable,  gentle,  easy  to  be  entreated, 
full  of  mercy  and  good  fruits,  without  partiality  and  hypo- 
crisy, and  to  speak  evil  of  no  man;  and  where  this  is 
obeyed,  how  quietly  and  easily  may  princes  govern'^? 

14.  Christianity  setteth  before  us  the  most  perfect  pat-* 
tern  of  all  this  humility,  meekness,  contempt  of  worldly 
wealth  and  greatness,  self-denial  and  obedience,  that  ever 
was  given  in  the  world.  The  eternal  Son  of  God  incarnate, 
would  condescend  to  earth  and  flesh,  and  would  obey  his 
superiors  after  the  flesh,  in  the  repute  of  the  world;' and 
would  pay  tribute,  and  never  be  drawn  to  any  contempt  of 
the  governors  of  the  world,  though  he  suflered  death  under 
the  false  accusation  of  it.  He  that  is  a  Christian,  endeavour- 
eth  to  imitate  his  Lord  :  and  can  the  imitation  of  Christ,  or 
of  his  peaceable  apostles  be  injurious  to  governors  ?  Could 
the  world  but  lay  by  their  serpentine  enmity  against  the 
holy  doctrine  and  practice  of  Christianity,  and  not  take 
themselves  engaged  to  persecute  it,  nor  dash  themselves  in 
pieces  on  the  stone  which  they  should  build  upon,  nor  by 
striving  against  it  provoke  it  to  fall  on  them  and  grind  them 
to  powder,  they  never  need  to  complain  of  disturbances  by 
Christianity  or  godliness  ®. 

15.  Christianity  and  true  godliness  containeth,  not  only 
all  these  precepts  that  tend  to  peace  and  order  in  the  world, 
but  also  strength,  and  willingness,  and  holy  dispositions  for 
the  practising  of  such  precepts.  Other  teachers  can  speak 
bat  to  the  ears,  but  Christ  doth  write  his  laws  upon  the 
heart ;  so  that  he  maketh  them  such  as  he  commandeth  them 
to  be :  only  this  is  the  remnant  of  our  unhappiness,  that 
while  he  is  performing  the  cure  on  us,  we  retain  a  remnant 
of  our  old  diseases,  and  so  his  work  is  yet  imperfect:  and 
as  sin  in  strength  is  it  that  setteth  on  fire  the  course  of  na- 
ture, so  the  relics  of  it  will  make  some  disturbance  in  the 

»  Rom.  lAf,    IV.  1.    0«I.  ▼{.  1—4.    James  Hi.  15—17.    Tit.  Ki.  f . 
•Luke  11.18.    Matt  zzt  4«.  44k    ActsW.  11.     lPat.ii7,8.    Zecb.  xii.3. 


02  CHRISTIAN    DIRECTORY.  [PART  IV. 

world,  according  to  its  degree ;  but  nothing  is  more  sure  . 
than  that  the  most  godly  Christian  is  the  most  orderly  and 
loyal  subject,  and  the  best  member  (according  to  his  parts 
and  power)  in  the  commonwealth  ;  and  that  sin  is  the  cause, 
and  holiness  the  cure  of  all  the  disorders  and  calamities  of 
the  world. 

16.  Lastly,  Consult  with  experience  itself,  and  you  will 
find,  that  all  this  which  I  have,  spoken,  hath  been  ordinarily 
verified  ^.    What  heathenism  tendeth  to,  you  may  see  even 
in  the  Roman  government  (for  there  you  will  confess  it  was 
at  the  best).    To  read  of  the  tumults,  the  cruelties,  the  po- 
pvl^Lt  inconstancy,  faction  and  injustice;  how  rudely  the 
soldiers  made  their  emperors,  and  how  easily  and  barba- 
rously they  murdered  them,  and  how  few  of  them  from  the 
days  of  Christ  till  Constantine  did  die  the  common  death  of 
all  men,  and  escape  the  hands  of  those  that  were  their  sub- 
jects ;  I  think  this  will  satisfy  you,  whither  men's  enmity  to 
Christianity  tendeth :  and  then  to  observe  how  suddenly  the 
case  was  altered,  as  soon  as  the  emperors  and  subjects  be- 
came Christian,  (till  iu  the  declining  of  the  Greek  empire, 
some  ofBcers  and  courtiers  who  aspired  to  the  crown  did 
murder  the  emperors) :  and  further  to  observe,  that  the  re- 
bellious doctrines  and  practices  against  governors,  have 
been  all  introduced  by  factions  and  heresies,  which  forsook 
Christianity  so  far  before  they  incurred  such  guilt ;  and  that 
it  IS  either  the  Papal  usurpation  (wiiich  is  in  its  nature  an 
enemy  to  princes)  that  hath  deposed  and  trampled  upon  em- 
perors and  kings,  or  else  some  mad  enthusiastics  that  over- 
run religion  and  their  wits,  that  at  Munster  (and  in  England 
some  lately)  by  the  advantage  of  their  prosperity,  have  dared 
to  do  violence  against  sovereignty ;  but  the  more  any  men 
were  Christians  and  truly  godly,  the  more  they  detested  all 

9  Read  the  lives  of  all  the  pbilesophers,  orators,  and  famoiiB  men  of  Greece  or 
Bone,  and  try  whether  the  Chriatians  or  they  were  more  for  roonarcfaj.    Arceaihitts 
regwn  neminem  magnopere  colatt :  qoamobrem  legadone  ad  Antiguimm  ftrngjens  pro 
patria,  nihil  obtinoit  Hesich.  in  Arces.    It  is  one  of  Tfiales's  sayings  in  Diog.  Laert. 
•Qaid  difficile?  Regem  vidisse  tjrannum  senem.    Chrystppus  Tidetar  aspemator  re- 
gam  modice  ibisse.    Qaod  com  tam  multa  scripserit  (libros  705.)  nolli  unqaam  regi 
qaicqoam  adscripserit.    Seneca  saith  (Traged.  de  Here,  fur.)  periloosly,  Victima 
hand  ulla  aroplior  potest,  roagisque  opiroa  mactari  Jovi,  Quam  rex  iniquas.     Cicero 
pro  Milon.     Non  se  obstrinzit  scelere  siqnis  tyrannum  occidat,  quamvis  familiarem* 
£t  5*  Tosc    NulU  nobis  cum  lyrannis  societas  est,  neqae  est  contra  natoram  spoliai^ 
earn  qoem  lionestum  est  necare.     Plura  habet  similia. 


CRAP.  III.]  CHRISTIAN  POLITICS.  93 

such  things ;  all  this  will  tell  you  that  the  most  serious  and 
religioas  Christians,  are  the  best  members  of  the  civil  so* 
cieties  upon  earth. 

II.  Having  done  with  the'firstpart  of  my  last  Direction, 
I  shall  say  but  this  little  of  the  second  ;  let  Christians  see 
that  they  be  Christians  indeed,  and  abuse  not  that  which  is 
most  excellent  to  be  a  cloak  to  that  which  is  most  vile.  I. 
In  reading  politics,  swallow  not  all  that  every  author  writeth 
in  conformity  to  the  polity  that  he  liveth  under  :  what  per* 
verse  things  shall  you  read  in  the  Popish  politics,  (Contzen, 
and  abundcmce  such  !)  What  usurpation  on  principalities, 
and  cruelties  to  Christians,  under  the  pretence  of  defending 
the  church,  and  suppressing  heresies  ! 

2.  Take  heed  in  reading  history  that  you  suffer  not  the 
spirit  of  your  author  to  infect  you  with  any  of  that  partiality 
which  he  expresseth  to  the  cause  which  he  espouseth.  Con- 
sider in  what  times  and  places  all  your  authors  lived,  and 
read  them  accordingly  with  the  just  allowance.  The  name 
of  liberty  was  so  precious,  and  the  name  of  a  king  was  so 
odious  to  the  Romans,  Athenians,  See,  that  it  is  no  wonder 
if  their  historians  be  unfriendly  unto  kings. 

3»  Abuse  not  learning  itself  to  lift  you  up  with  self-con- 
ceitedness  against  governors  !  Learned  men  may  be  igno- 
rant of  polity  ;  or  at  least  unexperienced,  and  almost  as  un- 
fit to  judge,  as  of  matters  of  war  or  navigation. 

4.  Take  heed  of  giving  the  magistrate's  power  to  the 
clergy,  and  setting  up  secular,  coercive  power  under  the 
name  of  the  power  of  the  keys :  and  it  had  been  happy  for 
the  church  if  God  had  persuaded  magistrates  in  all  ages  to 
have  kept  the  sword  in  their  own  hands,  and  not  have  put 
it  into  the  clergy's  hands,  to  fulfil  their  wills  by  *! :  for  1.  By 
this  means  the  clergy  had  escaped  the  odium  of  usurpation 
and  domineering,  by  which  atheistical  politicians  would 
make  religion  odious  to  magistrates  for  thefr  sakes.     2.  And 

P  See  Bilson  of  Subjectioo,  pp.  5S5,  586.  Proving  from  Chrysostoro,  Hilary, 
Origen,  that  pastors  may  use  no  force  or  terror,  bat  Only  persuasion,  to  reooTer  their 
wandering  sheep.  Bilson,  ibid.  p.  541.  Parliaments  have  been  kept  by  the  king  and 
bii  barons,  the  clergy  whoUy  excluded,  ^d  yet  their  acts  and  statutes  good :  and 
when  the  bishops  were  present,  their  voices  from  the  Conquest  to  this  day  were  ne  • 
ver  n^ative.  By  God's  law  you  have  nothing  to  do  with  making  laws,  for  Itingdoms 
and  commonwealths:  you  may  teach,  you  may  not  command:  persuasion  is  your 
part,  compolaion  b  the  prince's,  &c.    ThosBubop  Bilson.    So  p«  558. 


94  CHEIflTIAN   DIRECTORY.  [PART  IV. 

by  this  means  greater  unity  had  been  preserved  in  the  diurch^ 
while  one  faction  is  not  armed  with  the  sword  to  tread  down 
the  rest :  for  if  divines  contend  only  by  dint  of  argument^ 
when  they  have  talked  themselves  and  others  aweary  they 
will  have  done  :  but  when  they  go  to  it  with  dint  of  sword, 
it  so  ill  becometh  them,  that  it  seldom  doth  good,  but  the 
party  often  that  trusteth  least  to  their  reason,  must  destroy 
the  other,  and  make  their  cause  good  by  iron  arguments. 
3.  And  then  the  Romish  clergy  had  not  been  armed  t^inst 
princes  to  the  terrible  concussions  of  the  Christian  world, 
which  histories  at  large  relate,  if  princes  had  not  first  lent 
them  the  sword  which  they  turned  against  them.  4.  And 
then  church-discipline  would  have  been  better  understood, 
and  have  been  more  effectual ;  which  is  corrupted  and  turn- 
ed to  another  thing  and  so  cast  out,  when  the  sword  is  used 
instead  of  the  keys,  under  pretence  of  making  it  effectual : 
mme  but  consenters  are  capable  of  church-communion  :  no 
man  can  be  a  Christian,  or  godly,  or  saved  against  his  will ; 
and  therefore  consenters  and  volunteers  only  are  capable  of 
chnrch-discipliue :  as  a  sword  will  not  make  a  sermon  effec- 
tual, no  more  will  it  make  discipline  effectual :  which  is  but 
the  management  of  God's  Word  to  work  upon  the  conscience. 
So  far  as  men  are  to  be  driven  by  the  sword  to  the  use  of  means, 
or  restrained  from  offering  injury  to  religion,  the  magistrate 
himself  is  fittest  to  do  it.  It  is  noted  by  historians  as  the 
dishonour  of  Cyril  of  Alexandria  (though  a  famous  bishop) 
that  he  was  the  first  bishop  that  like  a  magistrate  used 
the  sword  there,  and  used  violence  against  heretics  and  dis- 
senters. 

5.  Above  all,  abuse  not  the  name  of  religion  for  the  re- 
sistance of  your  lawful  governors :  religion  must  be  defend- 
ed and  propagated  by  no  irreligious  means.  It  is  easy  be- 
fore you  are  aware,  to  catch  the  fever  of  such  a  passionate 
aeal  as  James  ancl  John  had,  when  they  would  have  had  fire 
from  heaven  to  consume  the  refusers  and  resisters  of  the 
Gospel :  and  then  you  will  think  that  any  thing  almost  is 
lawful,  which  doth  but  seem  necessary  to  the  prosperity  of 
religion.  But  no  means  but  those  of  God*s  sdlowance  do 
use  to  prosper,  or  bring  home  that  which  men  expect :  they 
may  seem  to  do  wonders  for  awhile,  but  they  come  to  no- 


CHAP.  III.]  CHRISTIAN  POLITICS.  95 

thing  ia  the  latter  end,  and  spoil   the  work,  and  leave  all 
worse  than  it  was  before. 

Direct.  XL.  '  Take  heed  of  mistaking  the  nature  of  that 
liberty  of  the  people,  which  is  truly  valuable  and  desirable, 
an4  of  contending  for  an  undesirable  liberty  in  its  stead ''/ 
It  is  desirable  to  have  liberty  to  do  good,  and  to  possess  our 
own,  and  enjoy  God's  mercies,  and  live  in  peace  :  but  it  is  not 
desirable  to  have  liberty  to  sin,  and  abuse  one  another,  and 
hinder  the  Gospel,  and  contemn  our  governors.     Some  mis- 
take liberty  for  government  itself;  and  think  it  is  the  peo- 
ple's liberty  to  be  governors  :  and  some  mistake  liberty  for 
an  exemption  from  government,  and  think  they  are  most 
free,  when  they  are  most  ungoverned,  and  may  do  what  they 
list :  but  this  is  a  misery,  and  not  a  mercy,  and  therefore 
was  never  purchased  for  us  by  Christ.     Many  desire  servi- 
tude and  calamity  under  the  name  of  liberty :  "  optima  est 
reipublicsB  fornia,''  saith  Seneca,  "  ubi  nulla  libertas  deest, 
nisi  licentia  pereundi."     As  Mr.  R.  Hooker  saith,  lib.  viii. 
p.  196,  "  I  am  not  of  opinion,  that  simply  in  kings  the  most, 
but  the  best  limited,  power  is  best,  both  for  them  and  the 
people :  the  most  limited  power  is  that  which  may  deal  in 
fewest  things :  the  best,  that  whioh  in  dealing  is  tied  to  the 
soundest,  most  perfect  and  indifferent  rule,  which  rule  is 
the  law  ;  I  mean  not  only  the  law  of  nature  and  of  God,  but 
the  national  law  consonant  thereunto ;  happier  that  people 
whose  law  is  their  king  in  the  greatest  things,  than  that 
whose  king  is  himself  their  law." 

Yet  no  doubt,  that  the  lawgivers  are  as  such,  above  the 
law  as  an  authoritative  instrument  of  government,  but  under 
it,  as  a  man  is  under  the  obligation  of  his  own  consent  and 
word ;  it  ruleth  subjects  in  the  former  sense ;  it  bindeth 
the  '  summam  potestatem'  in  the  latter. 

Direct.  Xhu  *  When  you  have  done  all  that  you  can  in 
just  obedience,  look  for  your  reward  from  God  alone.'  Let 
it  satisfy  you  that  he  knoweth  and  approveth  your  sincerity. 
You  make  it  a4ioly  work  if  you  do  it  to  please  God ;  and 
you  will  be  fixed  arid,  constant,  if  you  take  heaven  for  your 
reward,  (which  is  enough,  and  will  not  fail  you ;)  but  you 
make  it  but  a  selfish,  carnal  work^  if  you  do  it  only  to  please 
your  governors,  or  get  preferment,  or  escape  some  hurt 

'  1  Pet,  n.  16.     Gal  ▼.  13.    S  Pet.ii.  IS.     Gal.  W.  26.    t  Cor.  iii.  17. 


90  CHRISTIAN    DIRECTORY.  [PART  IV. 

which  they  may  do  you,  and  are  subject  only  in  j9attery,  or 
for  fear  of  wradi,  and  not  for  conscience  sake.  And  such 
obedience  is  uncertain  and  inconstant ;  for  when  you  fail  of 
your  hopes,  or  think  rulers  deal  unjustly  or  un  thank  fully 
with  you,  your  subjection  will  be  turned  into  passionate  de- 
sires of  revenge.  Remember  still  the  example  of  your  Sa- 
viour, who  suffered  death  as  an  enemy  to  Ceesar,  when  he 
had  not  failed  of  his  duty  so  much  as  in  one  thought  or 
word.  And  are  you  better  than  your  Lord  and  Master?  If 
God  be  all  to  you,  and  you  have  laid  up  all  your  hopes  in 
heaven,  it  is  then  but  little  of  your  concernment,  (further 
than  God  is  concerned  an  it)  whether  rulers  do  use  you  well 
or  ill,  and  whether  they  interpret  your  actions  rightly,  or 
what  they  take  you  for,  or  how  they  call  you ;  but  it  is  your 
concernment  that  God  account  you  loyal,  and  will  judge, 
you  so,  and  justify  you  from  men's  accusations  of  disloyal- 
ty, and  reward  you  with  more  than  man  can  give  you.  No- 
thing is  well  done,  especially  of  so  high  a  nature  as  this, 
which  is  not  done  for  God  and  heaven,  and  which  the  crown 
of  glory  is  not  the  motive  to. 

I  have  purposely  been  the  larger  on  this  subject,  because 
the  times  in  which  we  live  require  it,  both  for  the  settling  of 
some,  and  for  the  confuting  the  false  accusations  of  others, 
who  would  persuade  the  world  that  our  doctrine  is  not  what 
it  is ;  when  through  the  sinful  practices  of  some,  the  way  of 
truth  is  evil  spoken  of*. 

A  fuller  resolution  of  the  Cases,  1.  Whether  the  Laws  of  Men 
do  bind  the  Conscience^  2.  Especiallj/  smaller  and  penal 
Laws? 

•  The  word 'conscience' signifieth  either,  1.  In  general  ac- 
cording to  the  notation  of  the  word.  The  knowledge  of  our 
own  matters ;  '  Conscire ; '  the  knowledge  of  ourselves,  our 
duties,  our  faults,  our  fears,  our  hopes,  our  diseases,  &c.  2. 
Or  tnore  limitedly  and  narrowly.  The  knowledge  of  ourselves 
and  our  own  matters  in  relation  to  God's  law  and  judgment; 
'Judicium  hominis  de  seipso  prout  subjicitur  judicio  Dei,' 
as  Amesius  defineth  it. 

2.  Conscience  is  taken,  1.  Sometimes  for  the  act  of  self- 

•  1  Pet.  ii. «. 


CHAP.   III.]  CHRISTIAN   POLITICS.  97 

knowing.  2.  Sometimes  for  the  babit.  3.  Sometimes  for 
the  faculty^  that  is,  for  the  intellect  itself,  as  it  is  a  faculty 
of  self-knowing.  In  all  these  senses  it  is  taken  properly. 
4.  And  sometimes  it  is  used  (by  custom)  improperly,  for  the 
person  himself,  that  doth  *  conscire ;'  or  for  his  will  (another 
faculty). 

3.  The  conscience  may  be  said  to  be  bound,  1.  Subjec- 
tively, as  the  '  subjectum  quod,'  or  the  faculty  obliged.  2. 
Or  objectively,  as  '  conscire,'  the  act  of  conscience,  is  the 
thing  '  ad  quod,'  to  which  we  are  obliged. 

And  upon  these  necessary  distinctions  I  thus  iemswer  to 
the  first  question. 

Prop.  L  The  act  or  the  habit  of  conscience  is  not  ca- 
pable of  being  the  subject  obliged ;  no  more  than  any  other 
act  or  duty :  the  act  or  duty  is  not  bound,  but  the  man  to  the 
act  or  duty. 

2.  The  faculty  or  judgment  is  not  capable  of  being  the 
object,  or  '  materia  ad  quam,'  the  thing  to  which  we  are 
bound.  A  man  is  not  bound  to  be  a  man,  or  to  have  an  in- 
tellect, but  is  made  such. 

3.  The  faculty  of  conscience  (that  is,  the  intellect)  is  not 
capable  of  being  the  immediate  or  nearest '  subjectum  quod/ 
or  subject  obliged.  The  reason  is,  Because  the  intellect  of 
itself  is  not  a  free-working  faculty,  but  acteth  necessarily 
'  per  modum  naturae'  further  than  it  is  under  the  empire  of 
the  will ;  and  therefore  intellectual  and  moral  habits  are  by 
all  men  distinguished. 

4.  All  legal  or  moral  obligation  falleth  directly  upoii  the 
will  only  :  and  so  upon  the  person  as  a  voluntary  agent ;  so 
that  it  is  proper  to  say,  '  The  will  is  bound,'  and  '  The  per- 
son is  bound.' 

5.  Improperly  and  remotely  it  may  be  said,  'The  intel- 
lect (or  faculty  of  conscience)  is  bound,  or  the  tongue,  or 
hand,  or  foot  is  bound  ; '  as  the  man  is  bound  to  use  them. 

6.  Though  it  be  not  proper  to  say, '  That  the  conscience 
is  bound/  it  is  proper  to  say, '  That  the  man  is  bound  to  the 
act  or  habit  of  conscience,  or  to  the  exercise  of  the  faculty.' 

7.  The  common  meaning  of  the  phrase,  that  we  are 
'  bound  in  conscience/  or  that  '  conscience  is  bound,'  is 
that '  we  are  bound  to  a  thing  by  God,'  or  '  by  a  divine  obli- 
gation,' and  that  it  is  '  a  sin  against  God  to  violate  it ; '  so 

VOL.   VI.  H 


98  CHRISTIAN  DIRECTORY.  [PART  IV. 

that  dmnes  use  here  to  take  the  word  *  conscience'  in  the 
narrower  theological  sense,  as  respect  to  God's  law  and 
judgment  dodi  enter  the  definition  of  it. 

8.  Taking  conscience  in  this  narrower  sense,  to  ask, 
*  Whether  man's  law  as  man's  do  bind  us  in  conscience/  is 
all  one  to  ask, '  Whether  man  be  Ood  ^' 

9.  And  taking  conscience  in  the  large  or  general  sense, 
to  ask, '  Whether  man's  laws  bind  us  in  conscience/  sub- 
jectiyely  is  to  ask, '  Whether  they  bind  the  understanding 
to  know  oiir  duty  to  man?'  And  the  tenor  of  them  will  shew 
that;  while  they  bind  us  to  or  from  an  outward  act,  it  is  the 
man  that  they  bind  to  or  from  that  act,  and  that  is,  as  he  is  a 
rational  voluntary  agent ;  so  that  a  human  obligation  is 
laid  upon  the  man,  on  the  will,  and  on  the  intellect  by  hu- 
man laws* 

10.  And  human  laws  while  they  bind  us  to  or  from  an 
outward  act,  do  thereby  bind  us  as  rational  free  agents, 
knowingly  to  choose  or  refuse  those  acts ;  nor  can  a  law 
which  is  a  moral  instrument  any  otherwise  bind  the  hand, 
foot  or  tongue,  but  by  first  binding  us  to  choose  or  refuse  it 
knowingly,  that  is,  conscientiously,  so  that  a  human  bond  is 
certainly  laid  on  the  mind,  soul  or  conscience,  taken  in  the 
larger  sense. 

11.  Taking  conscience  in  the  stricter  sense, as  including 
essentially  a  relation  to  God's  obligation,  the  full  sense  of 
the  question  plainly  is  but  this.  Whether  it  be  a  sin  against 
God  to  break  the  laws  of  man  ?  And  thas  plain  men  might 
easily  understand  it.  And  to  this  it  must  be  answered, 
Tliat  it  is  in  two  respects  a  sin  against  God  to  break  such 
laws  or  commands  as  rulers  are  authorized  by  God  to  make : 

4 

'  Haviug  spoken  of  this  oontrorerej,  in  i^y  "  Life  of  Faith."  in  which  I  thought 
we  were  really  agreed,  while  we  seemed  to  ditfer,  which  I  called '  A  pitiful  case,'  some 
brethren  (who  my  nothing  againtt  the  tmth  of  what  I  said)  are  offended  at  me  as 
ipeaking  too  cooiidentljr»  and  calling  that  so  easy  which  Bishop  Sanderson  and  so  ma- 
ny others  did  make  a  greater  matter  of;  I  retract  the  words,  if  they  be  onsuitable 
either  to  the  matter  or  the  readers :  but  as  to  the  matter  and  truth  of  the  words,  I  de- 
rira  the  reader  bat  to  consider  how  easy  a  case  Mr,  P.  maketh  of  it,  Eccl.  PoL,  and 
bow  befaious  a  matter  he  maketh  of  oar  sopposed  dissent :  and  if  after  all  this  it  shall 
«ppear,  that  the  Nonconformists  do  not  at  ail  differ  from  Hooker,  Bilsan  and  the  ge- 
nerality of  the  Conformists  in  thb  point,  let  him  that  is  williog  to  be  represented  as 
odious  and  intolerable  to  rulers  and  to  mankind,  for  that  in  whlc^  we  do  not  differ,  pro- 
ceed to  backbite  me  forsayuiF  that  it  is  a  pitifbl  case ;  and  pretending  that  we  are 
■greed. 


CHAP.  III.J  CHRISTIAN    POLITICS.  99 

1.  Because  God  commandeth  us  to  obey  our  rulers^  there- 
fore he  that  (so)  obeyeth  them  not,  sinneth  against  a  law  of 
God.     God  obligeth  us  in  general  to  obey  them  in  all  things 
which  they  are  authorized  by  him  to  command ;  but  their 
law  determineth  of  the  particular  matter ;  therefore  God 
obligeth  us  (in  conscience  of  his  law)  to  obey  them  in  that 
particular.    2,  Because  by  making  them  his  officers,  by  his 
commission  he  hath  given  them  a  certain  beam  of  authority, 
which  is  Divine  as  derived  from  God;  therefore  they  can 
command  us  by  a  power  derived  from  God :  therefore  (o 
disobey  is  to  sin  against  a  power  derived  from  God.    And 
thus  tke  general  case  is  very  plain  and  easy.  How  man  sin- 
iieth  against  God  in  disobeying  the  laws  of  man,  and  conse- 
quently how  (in  a  toIenJ>le  sense  of  that  phrase)  it  may  be 
said,  that  man's  laws  do  or  do  not  bind  the  conscience  (or 
rather,  bind  us  in  point  of  conscience ;)  or  by  a  Divine  obli- 
gation*   Man  is  not  God ;  and  therefore  as  man,  of  himself 
can  lay  no  Divine  obligation  on  us.     But  maa  being  God's 
officer/  1.  His  own  law  layeth  on  us  an  obligation  deriva- 
tively Divine  (for  it  is  no  law  which  hath  no  obligation,  and 
it  is  no  authoritative  obligation  which  is  not  derived  from 
God).    2.  And  God's  own  law  bindeth  us  to  obey  man's 
laws. 

Quest.  II.  *  But  is  it  a  sin  to  break  every  penal  law  of 
man?' 

Amw,  1.  You  must  remember  that  man's  law  is  essen"** 
ttally  the  signification  of  man's  will ;  and  therefore  obligeth 
no  further  than  it  truly  signifieth  the  ruler's  will. 

2.  That  it  is  the  act  of  a  power  derived  from  God ;  and 
therefore  no  further  bindeth,  than  it  is  the  exercise  of  such 
a  power. 

3.  That  it  is  given^  1.  Finally  for  God's  glory  and  plea- 
sore,  and  for  the  common  good  (comprehending  the  honour 
of  the  ruler  and  the  welfare  of  the  society  ruled).  And 
therefore  obligeth  not  when  it  is,  (1.)  Against  God.  (2.) 
Or  against  the  common  good.  2.  And  it  is  subordinate  to 
God's  own  laws,  (in  nature  and  Scripture)  and  therefore 
obligeth  not  to  sin,  or  to  the  violation  of  God's  law  ". 

•  It  is  not  Mr.  Humphrey  alone  that  bath  written  that  laws  bind  not  in  coii- 
«  toobedience  which  are  against  the  public  good.  The  greatest  casaists  say  the 
excepting  the  case  of  scandal :  he  that  would  see  tills  in  them  may  choose  bat 


iOO  CHRISTIAN    directory/  [PART    IV. 

4.  You  must  note  that  laws  are  made  for  the  government 
of  societies  as  such  universally ;  and  so  are  fitted  to  the  com- 
mon case,  for  the  common  good.  And  it  is  not  possible  but 
that  a  law  which  prescribeth  a  duty  which  by  accident  is  so 
to  the  most,  should  meet  with  some  particular  subject  to 
whom  the  case  is  so  circumstantiated  as  that  the  same  act 
would  be  to  him  a  sin :  and  to  the  same  man  it  may  be  or- 
dinarily a  duty,  and  in  an  extraordinary  case  a  sin.  Thence 
it  is  that  in  some  cases  (as  Lent  fasts,  marriages,  &c.)  rulers 
oft  authorize  some  persons  to  grant  dispensations  in  certain 
cases ;  and  hence  it  is  said,  that  necessity  hath  no  law. 

Hereupon  1  conclude  as  foUoweth. 

1.  It  is  no  sin  to  break  a  law  which  is  no  law,  as  being 
against  Ood,  or  not  authorized  by  him,  (as  of  a  usurper, 
8cc.)  See  R.  Hooker,  Conclus.  lib.  viii.  x 

2.  It  is  no  law  so  far  as  it  is  no  signification  of  the  true 
will  of  the  ruler,  whatever  the  words  be :  therefore  so  far  it 
is  no  sin  to  break  tt. 

3.  The  will  of  the  ruler  is  to  be  judged  of,  not  only  by 
the  words,  but  by  the  ends  of  government,  and  by  the  rules 
of  humanity. 

4.  It  being  not  possible  that  the  ruler  in  his  laws  can 
foresee  and  name  all  exceptions,  which  may  occur,  it  is  to 
be  supposed  that  it  is  his  will  that  the  nature  of  the  thing 
shall  be  the  notifier  of  his  will,  when  it  cometh  to  pass  ;  and 
that  if  he  were  present,  and  this  case  fell  out  before  him, 
which  the  sense  and  end  of  the  law  extendeth  not  to,  he 
would  say.  This  is  an  excepted  case. 

6.  There  is  therefore  a  wide  difierence  between  a  gene- 
ral law,  and  a  personal,  particular  mandate ;  as  of  a  parent 
to  a  child,  or  a  master  to  a  servant ;  for  this  latter  fully  no- 
tifieth  the  will  of  the  ruler  in  that  very  case,  and  to  that  very 
person.  And  therefore  it  cannot  be  said  that  here  is  any 
exception,  or  that  it  is  not  his  will ;  but  in  an  universal  or 
general  law,  it  is  to  be  supposed  that  some  particular  ex- 
cepted cases  will  fall  out  extraordinarily,  though  they  can- 
not be  named ;  and  that  in  those  cases,  the  ruler's  will  dis- 
penseth  with  it. 

these  two  special  authors,  Bapt.  Fragos.  de  Regimine  Reipublicse,  and  Greg.  Sa^ras  in 
his  Clavis  Regia,  and  in  them  he  shall  find  enow  more  cited.  Though  I  think  some 
farther  cautions  would  make  it  more  satisfactory. 


CHAP.  111.]  .     CHRISTIAN  POLITICS.  101 

6.  Sometimes  also  the  ruler  doth  by  the  mere  neglect  of 
pressing  or  executing  his  own  laws,  permit  them  to  grow 
obsolete,  and  out  of  use ;  and  sometimes  he  forbeareth  the 
execution  of  them  for  some  time,  or  to  some  sort  of  persons  ^ 
and  by  so  doing,  doth  notify  that  it  was  not  his  will  that  at 
such  a  time,  and  in  such  cases  they  should  oblige.  I  say 
not  that  all  remissness  of  execution  is  such  a  sign ;  but 
sometimes  it  is :  and  the  very  word  of  the  lawgiver  may  no- 
tify his  dispensation  ,or  suspending  will.  As  for  instance, 
upon  the  burning  of  Londim,  there  were  many  laws  O^bojuit 
coming  to  parish-churches,  and  relief  of  the  poor  of  the  pa- 
rish, and  the  like,)  that  the  people  became  incapably  of 
obeying ;  and  it  was  to  be  supposed,  that  the  ruler's  will 
would  have  been  to  have  excepted  such  cases  if  foreseen ; 
and  that  they  did  dispense  with  them  when  they  fell  out. 

Sometimes  also  the  penalty  of  violating  a  law,  is  some 
such  mulct  or  service,  which  the  ruler  intendeth  as  a  com- 
mutation for  the  duty,  so  that  he  freely  leaveth  it  to  the 
choice  of  the  subject  which  he  will  choose.  And  then  it  is 
no  sin  to  pay  the  mulct,  and  omit  the  action ;  because  it 
crosseth  not  the  lawgiver's  wilL 

8.  Sometimes  also  the  law  may  command  this  principally 
for  some  men's  sake,  which  so  little  concerns  others,  that  it 
should  not  extend  to  them  at  allj^were  it  not  lest  the  liberty 
of  them  should  be  an  impediment  to  the  obedience  of  oUiera, 
and  consequently  of  the  common  good*  lavirhichcaae^^if 
those  persons  so  little  concerned,  do  but  omit  the  action  se^ 
cretly,  so  as  to  be  no  scandal  or  public  hurt»it.seemeth  tha^ 
they  have  the  implicit  consent  of  the  rulers. . 

.  9.  Sometjimes  particular  duties  are  commanded  with  this 
express  exception,  ''  Unless  they  have  just  and  reasonably 
impediment."  As  for  coming  every  Lord's  day  to  chmrch^ 
&c. ;  which  seemeth  to  imply,  that  (though  in  cases  where 
the  pu][>lic  good  is  concerned,  the  person,  himself  shall  not 
be  judge,  nor  at  all  as  to  the  penalty ;  yet  that  (in  actions 
of  9n  indifferent  nature  in^themselves,  this  exception  is  still 
supposed  to  be  implied, ''  unless  we  have  just  and  reason- 
able impis^diments,"  of  which  in  private  cases,  as  to  th^ 
crim.e,  we  may  judge. 

10.  I  need  not  mention  the  common,  natural  exceptions : 
as  that  laws  bind  not  to  a  thing  when  it  becometh  naturally 


102  CHRISTIAN    DIRECTORY.  [PART    IV. 

imposi^ble;  or  '  cessante  materia,  vel  capacitate  subject! 
obKgati/  &c. 

(1.  Laws  may  change  their  sense  in  pfitrt  by  the  change 
of  the  lawgiver;  for  the  law  is  not  formally  to  us  his  law 
ttat  is  dead  and  was  once  our  ruler,  but  his  that  is  alive  and 
ia-now  oar  ruler.  If  Henry  the  eighth  make  a  law  about  the 
outward  acts  of  religion,  (as  for  coming  to  church,  &c.)  and 
this  retadain  unrepealed  in  King  Edward's,  Queen  Mary's, 
Queen  Elizabeth's,  King  James's  days,  8cc.,  even  till  now  ; 
as  we  are  not  to  think  that  the  lawgivers  had  the  same  sense 
and  will,  so  neither  that  the  law  hath  the  same  sense 
and  obligation ;  for  if  the  general  words  be  capable  of  seve- 
ral senses,  we  must  not  take  it  as  binding  to  us  in  the  sense 
it  was  made  in,  but  in  the  sense  of  our  present  lawgivers  or 
rulers,  because  it  is  their  law. 

12.  Therefore  if  a  law  had  a.  special  reason  for  it  at  the 
first  making,  (as  the  law  for  using  bows  and  arrows,)  that 
reason  ceasing,  we  are  to  suppose  the  will  of  the  lawgiver  to 
remit  the  obligation,  if  he  urge  not  the  execution,  and  re- 
new not  the  law. 

13.  By  these  plain  principles  manyparticular  difficulties 
may  be  easily  resolved^  which  cannot  be  foreseen  and  named, 
o.  'g.  the  law  against  relieving  a  beggar  bindeth  not,  when  he 
is  like  to  die  if  he  be  not  relieved ;  or  in  such  a  <^ase  as  after 
the  bttnung  of  London,  when  there  was  no  parish  to  bring 
him  to.  'A  law  that  is  but  for  the  ordering  of  mctti-s  charity, 
(to  soul  or  body,  by  preaching  or  alms,)  will  not  disoblige 
me  from  the  duties  of  charity  themselves,  in  cases  where 
Scripture  or  nature  proveth  them  to  be  imposed  by  God. 
A  law  for  fasting  will  not  bind  me,  when  it  would  be  des- 
tkttctive  to  my  body ;  even  on  Gbd's  sabbaths  duties  of 
mercy  were  to  be  preferred  to  rest  and  sacrifices. 

14.  If  God's  own  laws  must -be  thus  expounded,  that 
"When  two  duties  come  together,  and  both  cannot  be  done, 
the  lesser  c^aseth  at  that  time  to  1>e  a  duty,  and  the  greater 
if  to  be  preferred,"  man'»  taws  must  also  be  necdssarily  so 
expounded :  and  the  rather,  because  ittan's  laws  otiay .  be 
contradictory  when  God's  never  are  so,  rightly  understood. 

16.  Where  the  subject  is  to  obey,  so  far  hemuiBt  discern 
which  of  the  laws  inconsistent,  is  to  be  preferred :  but  in  the 
magistratical  execution,  the  magistrate  or  judge  must  deter- 
ine. 


CHAP.  III.]  CHRISTIAN  POLITICt^.  lOlS 

E.  g.  One  law  commandeth  Jthat  all  the  needy  poor  be 
kept  on  the  parish  where  they  were  bom  or  last  lived. 
Another  law  saith,  that  Nonconformable  ministers  of  the 
Gospel,  who  take  not  the  Oxford  oath,  shall  not  come  with- 
in five  miles  of  city  or  corporation  (though  they  were  bom 
there)  or  any  place  where  they  have  been  preachers.  In 
case  of  necessity  what  shall  they  do  ?  Answ.  Whither  they 
shall  go  for  relief,  they  must  disoem  as  well  as  they  can:, 
but  whither  they  shall  be  carried  or  sent,  the  magistrate  or 
constable  must  discern  and  judge. 

Also  whether  he  shall  go  with  a  constable  tliat  by  one 
law  bringeth  him  to  a  place,  which  by  the  other  law  he  is 
forbid  on  pain  of  six  months  imprisonment  in  the  common 
gaol  to  come  to?  Answ.  If  he  be  not  voluntary  in  it,  it  is 
not  his  fault :  and  if  one  bring  him  thither  by  force,  and 
another  imprison  him  for  being  there,  he  must  patiently 
suffer  it. 

16.  But  out  of  such  excepted  cases,  the  laws  of  our  ru- 
lers (as  the  commands  of  parents)  do  bind  us  as  is  afore  ex- 
plained ;  and  it  isa  sin  against  Ood  to  violate  them.  ^ 

17.  Yea,  when  the  reason  of  the  law  reacheth  not  our 
particular  case  and  person,  yet  when  we  have  reason  to 
judge,  that  it  is  the  ■ruler's  will  that  all  be  bound  for  the 
sake  of  some,  and. the  common  order  and  good  will  be  hin- 
dered by  our  exemption,  we  must  obey  to  our  corporal  de- 
triment)  to  avoid  the  public  detriment,  and  to  promote  the 
public  good. 


CHAPTER  IV. 


Directiom  to  Lawyen  about  their  Duty  to  God. 

OsNTiiBMBN,  you  need  not  meet  these  Directions  with  the* 
usual  oensuiea  or  suspicions,  that  divines  are  busying  them- 
sefaree  with  the  matters  of  your  calling,  which  belong  not  to 
them,  and  which  they  do  not  understand :  you  shall  see  that 
I  will  as  much  forbear  such  matters  as  you  can  well  desire. 
If  your  calling  be  not  to  be  sanctified  by  serving  God  in  it, 
and  regulating  it  by  his  law,  it  is  then  neither  honourable 


lOJl  CHRISTIAN    DIRECTORY.  [PART  IV. 

.nor  detirable.    But  if  it  be,  permit  me  very  briefly  bo  far 
to  direct  you  \ 

Direct.  I.  •  Take  the  whole  frame  of  polity  together,  and 
study  each  part  in  its  proper  place,  and  know  it  in  its  due 
relation  to  the  reat :  that  is,  understand  first  the  doctrine  of 
polity  and  laws  '  in  genere,'  and  next  the  universal  polity 
and  laws  of  God  *  in  specie;*  and  then  study  human  polity 
and  laws,  as  they  stand  in  their  due  subordination  to  the 
polity  and  laws  of  Ood,  as  the  bye-laws  of  corporations  do 
to  the  general  laws  of  the  land.' 

He  that  understandeth  not  what  polity  and  laws  is  '  in 
genere,'  is  unlike  to  understand  what  divine  or  human  po- 
lity or  law  is  *  in  specie :  he  that  knoweth  not  what  goyem- 
meut  is,  and  what  a  community,  and  what  a  politic  society 
is,  will  hardly  know  what  a  commonwealth  or  church  is  : 
and  he  that  knoweth  not  what  a  commonwealth  is  *  in  ge- 
nere,'  what  is  its  end,  and  what  its  constitutive  parts^  and 
-what  the  efficient  causes,  and  what  a  law,  and  judgment, 
and  execution  is,  will  study  but  unhappily  the  constitution 
or  laws  of  the  kingdom  which  he  liveUi  in. 

2.  And  he  that  understandeth  not  the '  divine  dominiom  et 
imperium,'  as  founded  in  creation,  (and  refounded  in  re- 
demption,) and  man's  subjection  to  his  absolute  Lord,  and 
the  universal  laws  which  he  hath  given  in  nature  and  Scrip- 
ture to  the  world,  can  never  have  any  true  understanding  of 
the  polity  or  laws  of  any  kingdom  in  particular ;  no  more 
than  he  can  well  understand  the  true  state  of  a  corporation, 
or  the  power  of  a  mayor,  or  justice,  or  constable,  who  know- 
eth nothing  of  the  state  of  the  kingdom,  or  of  the  king,  or 
of  his  laws.    What  ridiculous  discourses  would  such  a  man 
make  o(  his  local  polity  or  laws !    He  knoweth  nothing  worth 
the  knowing,  who  knoweth  not  that  all  kings  and  states 
have  no  power  but  what  is  derived  from  God,  and  subser- 
vient to  him ;  and  are  all  his  officers,  much  more  below  him, 
than  their  justices  and  officers  are  to  them;  and  that  their 
laws  are  of  no  force  against  the  laws  of  Ood,  whether  of  na- 
tural ^r  supernatural  revelation.     And  therefore  it  is  most 
easy  to  see,  that  he  that  will  be  a  good  lawyer  must  first 

■ 

*  Lcgum  mihi  placet  autorkas;  sed  earuin  usus  hominuin  nequitia  depravatvr: 
itaque  pigait  perdiscere,quo  inboneste  uti  iiolleni,  et  honeste  ▼iz  posfem,  etsi  veltcni. 
Petrarch,  in  vita  soa. 


CHAP.  IV.]  .         CHRISTIAN  POLITICS.  105 

be  a  diyine  ;  and  that  the  atheists  that  deride  or  Blight  divi- 
nity, do  but  play  the  fools  in  all  their  independent  broken- 
stadies.  A  man  may  be  a  good  divine,  that  is  no  lawyer, 
but  he  can  be  no  good  lawyer,  that  understandeth  not  theo- 
logy. Therefore  let  the  government  and  laws  of  Ood  have 
the  first  and  chiefest  place  in  your  studies,  and  in  all  .your 
observation  and  regard. 

1.  Because  it  is  the  ground  of  human  government,  and 
the  fountain  of  man's  power  and  laws. 

2.  Because  the  Divine  policy  is  also  the  end  of  human 
policy :  man's  laws  being  ultimittely  to  promote  our  obe- 
dience to  the  laws  of  Ood,  and  the  honour  of  his  govern- 
ment* 

3.  Because  Ood's  laws  are  the  measure  and  bound  of 
human  lawn ;  against  which  no  man  can  have  power. 

4.  Because  Ood's  rewards  and  punishments  are  incom- 
parably more  regardable  than  man's  ;  eternal  joy  or  misery 
being  so  much  more  considerable  than  temporal  peace  or 
sufiering ;  therefore  though  it  be  a  dishonour  to  lawyers  to 
be  ignorant  of  languages,  history,  and  other  needfal  parts  of 
learning,  yet  it  is  much  more  their  dishonour  to  be  ignorant 
of  the  universal  government  and  laws  of  Ood  ^. 

Direct,  ii.  'Be  sure  that  you  make  not  the  getting  of 
money  to  be  your  principal  end  in  the  exercise  of  your  func- 
tion; but  the  promoting  of  justice,  for  the  righting  of  the 
just,  and  the  public  good ;  and  therein  the  pleasing  of  the 
most  righteous  Ood  ^.'  For  your  work  can  be  to  you  no 
better  than  your  end.  A  base  end  doth  debase  your  work. 
I  deny  not,  but  your  competent  gain  and  maintenance  may 
be  your  lower  end,  but  the  promoting  of  justice  must  be 
your  higher  end,  and  sought  before  it.  The  question  is  not. 
Whether  you  seek  to  live  by  your  calling ;  for  so  may  the 
best :  nor  yet.  Whether  you  intend  the  promoting  of  justice; 
for  so  may  the  worst  (in  some  degree).  But  the  question 
is.  Which  of  these  you  prefer?  and  which  you  first  and 

^  Male  ae  rectam  potat,  qui  regulam  saronitt  recdtudinis  ignoimt.    Ainlm>«. 
deOffic 

,  ^  It  was  an  ill  time  when  Petr.  Bles.  said  *'  Officinm  offidalium  est  bodie  jura 
ooofiindere,  lites  susdtore,  transactiones  resciudere,  dilatiooes  innectere>  sopprimere 
,  veritatem,  forere  raendacium,  qoiestuni  sequi,  sBqaitatem  vendere,  inhiare  actionilnis» 
▼ereatias  condnnare. 


J06  CHRISTIAN'  DIRECTORY.  [PART IV. 

principally  intend  ?  He  that  looketh  chiefly  at  his  worldly 
•gain,  must  take  that  gain  instead  of  God's  reward,  and  look 
for  no  more  than  he  chiefly  intended ;  for  that  is  formally  no 
good  work,  which  is  not  intended  chiefly  to  please  GoB,  and 
Gkxl  doth  not  reward  the  servants  of  the  world ;  nor  can 
any  man  rationally  imagine,  that  he  should  reward  a  man 
with  happiness  hereafter,  for  seeking  after  riches  here.  And 
if  you  say  that  you  look  for  no  reward  but  riches,  you  must 
look  for  a  punishment  worse  than  poverty ;  for  the  neglect- 
ing of  God  and  your  ultimate  end,  is  a  sin  that  deserveth 
the  privation  of  all  which  you  neglect ;  and  leaveth  not  your 
actions  in  a  state  of  innocent  indiflerency. 

Direct,  iii.  'Be  not  counsellors  or  advocates  against 
Gk>d,  that  is,  against  justice,  truth,  or  innocency.'  A  bad 
cause  would  have  no  patrons,  if  there  were  no  bad  or  igno* 
rant  lawyers.  It  is  a  dear  bought  fee,  which  is  got  by  sin- 
ning ;  especially  by  such  a  wilful,  aggravated  sin,  as  the 
deliberate  pleading  for  iniquity,  or  opposing  of  the  truth  ^. 
Judas's  gain  and  Ahithophers  counsel  will  be  too  hot  at 
last  for  conscience,  and  sooner  drive  them  to  hang  them- 
selves in  the  review,  than  afibrd.  them  any  true  content :  as 
St.  James  saith  to  them  that  he  calleth  to  weep  and  howl 
for  their  approaching  misery,  ''  Your  riches  are  corrupted, 
and  your  garments  moth-eaten,  your  gold  and  silver  is  can- 
kered, and  the  rust  of  them  shall  be  a  witness  against  you, 
and  shall  eat  xpur  flesh  as  it  were  fire ;  ye  have  heaped 
treasure  together  for  the  last  days.'  Whatever  you  say  or 
do  against  truth,  and  innocency,  and  justice,  you  do  it 
against  God  himself.  And  is  it  not  a  sad  case  that  among 
pressed  Christians,  there  ia  no  cause  so  bad  but  can  find 
an  advocate  for  a  fee  ?  I  speak  not  against  just  counsel  to 
a  man  that  hath  a  bad  cause,  (to  tell  him  it  is  bad,  and  per- 
suade him  to  disown  it) ;  nor  do  I  speak  against  you  for 

^  Bias  fertur  in  causis  orandis  sommus  atque  vehemendnimus  foisie,  boiuun 
taneD  in  partem  dioendi  vim  ezercere  solitum.  Diog.  Laert.  p.  53.  Jastam  est 
homines  propter  jastitiam  diligere ;  non  autem  justitiam  propter  homines  postponere. 
Offegor.  Reg.     Jusdtia  non  novit  patrero,  vel  matrem ;  Teritatom  novit ;  personam 

non  novit ;  Deum  imitator. Cassian.    Plutarch  saith,  that  Callicratidas  being 

ofiered  a  great  sum  of  money,  (of  which  he  had  great  need  to  pay  bis  seamen)  if  he 
would  do  an  uojnst  act,  refused  :  to  whom  saith  Cleander  hit  counsellor,  "  Ego  pro- 
fectobtec  acccpissem,  si  fuiascm  CalHcratidas."  He  answered,  "  £go  accepissem  si 
fuissem  Cleander." 


CHAP.  IV.J  CHRISTIAN  POLITICS.  107 

pleading  against  excessive  penalties  or  damages ;  for  so  far 
your  cause  is  good,  though  the  main  cause  of  your  client* 
was  bad  f  but  he  that  speaketh  or  counselleth  another  for 
the  defence  of  sin,  or  the  wronging  of 'the  innocent,  or  the 
defrauding  another  of  his  right,  and  will  open  his  mouth'^to 
the  injury  of  the  just,  for  a  little  money,  or  for  a  friends  must 
try  whether  that  money  or  friend  will  save  him  from  the 
vengeance  of  the  universal  judge,  (unless  faith  and  true  re- 
pentance which  will  cause  confession  and  restitution,  do 
prevent  it). 

The  Romans  called  them  thieves,  that  by  fraud,  or  plea, 
or  judgment  got  unlawful  gain,  and  deprived  others  of  their 
right. 

Lampridius  saith  of  Alexander  Severus,  '*  Tanti  earn 
stomachi  fuisse  in  eos  judices  qui  furtorum  fama  laboras- 
sent,  etiamsi  damnati  non  essent,  ut  si  eos  casu  aliquo  vi- 
deret,  commotione  animi  stomachi  choleram  evomeret,  toto 
vultu  inardescente,  ita  ut  nihil  posset  loqui."  And  after- 
wards, **  Severissimus  judex  contra  fures,  appellanseosdem 
quotidianorum  «celerum  reos,  et  solos  hostes  inimicosqoe 
reipublicsB."  Adding  this  instance,  **  Eum  notarium,  qui 
falsum  causae  brevem  in  consilio  imperatorio  retulisset,  in- 
cisis  digitorum  nervis,  ita  ut  nunquam  posset  scribere,  de- 
portavit."  And  that  he  caused  Turinus  one  of  his  courtiers 
to  be  tied  in  the  market-place  to  a  stake,  and  choked  to 
death  with -smoke,  for  taking  men's  money  on  pretence  of 
furthering  their  suits  with  the  Emperor ;  **  Prsecone  dicente, 
Fumo  punitur,  qui  vendidit  fumum."  He  strictly  prohibited 
buying  of  offices,  saying,  **  Necesse  est  ut  qui  emit,  vendat: 
Ego  vero  non  patiar  mercatores  potestatum :  quos  si  patiar, 
damnare  non  possum."  The  frowns  or  favour  of  man,,  or 
tke  love  of  money,  vrill  prove  at  last  a  poor  defence  against 

justice  whom  by  injustice  you  oifend*. 

The  poet  could  say, 

JmtaiD  et  tenacem  propositi  viram. 
Noil  etvion  vdor  pmva  jabentium, 
Noo  Tultas  iDStantis  tjrBiioi» 

Mente  qoatit  tolidfc : Hor.  lib.  iiL  0. 5. 


*  Fadle  est  jiiatitbiD  hominl  justissimo  defeiidere.    Cicero. 


108  CHRISTIAN    DIRECTORY,  [PART    IV. 

But  if  men  would  first  be  just,  it  would  not  be  so  hard 
to  bring  them  to  do  justly ;  saith  Plautus^ 

Justa  autem  ab  injiutis  petere  insipientia  est : 
Qoippe  illiiniqui  jus  ignorant  neque  tenent. 

Direct,  iv.  '  Make  the  cause  of  the  innocent,  as  it  were 
your  ovm ;  and  suffer  it  not  to  miscarry  through  your  sloth- 
fulness  and  neglect  ^  He  is  a  lover  of  money  more  than 
justice,  that  will  sweat  in  the  cause  of  the  rich  that  pay  him 
well,  and  will  slubber  over  and  starve  the  cause  of  the  poor, 
because  he  getteth  little  by  them.  Whatever  your  place 
obligeth  you  to  do,  let  it  be  done  diligently  and  with  your 
might ;  both  in  your  getting  abilities,  and  in  using  them. 
Sceevola  was  wont  to  say,  (ut  lib.  Pandect.  42.  tit.  refer.) 
''  Jus  civile  vigilantibus  scriptum  est,  non  dormientibus." 
Saith  Austin,  ''  Ignorantia  judicis  plerumque  est  calamitas 
innocentis."  And  as  you  look  every  labourer  that  you  hire 
should  be  laborious  in  your  work,  and  your  physician  should 
be  diligent  in  his  employment  for  your  health  ;  so  is  it  as 
just  that  you  be  diligent  for  them  whose  cause  you  under- 
take, and  where  God  who  is  the  lover  of  justice  doth  re- 
quire it. 

Direct,  v.  *  lie  acquainted  with  the  temptations  which 
most  endanger  you  in  your  place,  and  go  continually  armed 
against  them  with  the  true  remedies,  and  with  Christian  faith, 
and  watchfulness,  and  resolution.'  You  will  keep  your  in- 
nocency,  and  consequently  your  Ood,  if  you  see  to  it  that 
you  love  nothing  better  than  that  which  you  should  keep. 
No  man  will  chaffer  away  his  commodity  for  any  thing 
which  he  judgeth  to  be  worse  and  less  useful  to  him.  Know 
well  how  little  friends  or  wealth  will  do  for  you  in  compari- 
son of  God,  and  you  will  not  hear  them  when  they  speak 
against  God  >.  When  one  of  his  friends  was  importunate 
with  P.  Rutilius  to  do  him  an  unjust  courtesy,  and  angrily 
said,  "  What  use  have  I  of  thy  friendship,  if  thou  wilt  not 
grant  my  request?"  He  answered  him,  *'  And  what  use 
hkwe  I  of  thy  friendship,  if  for  thy  sake  I  must  be  urged  to 
do  unjustly  V*     It  is  a  grave  saying  of  Plutarch,  "  Pulchrum 

'  Vix  potest  negligere,  qui  norit  aequitatem  nee  facile  erroris  vitio  fordescit,  quem 
doctrina  purgaverit.    Cassiodor. 
K  Luke  xiv.  26-  t7.  33. 


CHAP,    v.]  CHRISTIAN  POLITICS.  109 

qiiidem  est  justitia  regnum  adipisci :  pulchrum  etiam  regno* 
justitiam  anteponere :  nam  virtus  alterum  ita  illustrem  red- 
didit^ ut  regno  dignus  judicaretur;  alterum  ita  magnum  ut 
id  contemneret.''  Plut.  in  Lycurg.  et  Numa.  But  especially 
remember  who  hath  said«  "  What  shall  it  profit  a  man  to 
win  all  the  worlds  and  lose  his  soul?"  And  that  tempta- 
tions surprise  you  not^  be  deliberate  and  take  time»  and  be, 
not  too  hasty  in  owning  or  opposing  a  cause  or  person,  till 
you  are  well  informed ;  as  Seneca  saith  of  anger,  so  say  I 
here,  *'  Dandum  semper  est  tempus :  veritatem  enim  dies 
aperit.  Potest  poena  dilata  exigi ;  cum  non  potest  exacta 
revocari."  It  is  more  than  a  shame  to  say,  I  was  mistaken, 
when  you  have  done  another  man  wrong  by  your  temerity  **. 


CHAPTER  V. 

The  Duty  of  Physicians. 


Neither  is  it  my  purpose  to  give  any  occasion  to  the 
learned  men  of  this  honourable  profession,  to  say  that  I  in- 
termeddle in  the  mysteries  or  matters  of  their  art.  I  shall 
only  tell  them»  and  that  very  briefly,  what  Ood  and  con- 
science will  expect  from  them. 

Direct,  i.  '  Be  sure  that  the  saving  of  men's  lives  and 
health,  be  first  and  chiefly  in  your  intention,  before  any  gain 
or  honour  of  your  own.'  I  know  you  may  lawfully  have 
respect  both  to  your  maintenance  and  honour ;  but  in  a  se- 
cond place  only,  as  a  fSetr  less  good  than  the  lives  of  men. 
If  money  be  your  ultimate  end,  you  debase  your  profession, 
which  as  exercised  by  you,  can  be  no  more  to  your  honour 
or  comfort  than  your  own  intention  carrieth  it.  It  is  more 
the  end  than  the  means  that  ennobleth  or  debaseth  men ;  if 
gain  be  the  thing  which  you  chiefly  seek,  the  piatter  is  not 

^  Chib  in  Diog.  Loert  lib.  i.  sect.  71.  p.  44.  (mihi)  saith,  Sibi  non  esse  con- 
•diiiii  in  tots  rita  ingretitodinb* :  una  tamen  re  se  roodice  nioveri,  quod  cum  semel 
inter  amioos  illi  jndicandum  esset,  neque  contra  jus  agere  aliquid  veliet,  persuaserit 
aaieo  judiciani  a  te  provocaret,  ut  sic  niroirum  utnimque  et  legem  et  araicum  senra- 
ret.  'This  was  hb  injustice  of  which  he  repented. 

*  Laertins  has  "v  o^^  ^vwitafii  Syw^ or  aaw^  m  Tff  ^.  Sibi  non  essi  oonscium  in 
iDCantopnetcrntionemqiiidqiiamegisse.    (T.C.) 


110  CHRISTIAN    DIRECTORY.  [PART  IV- 

very  great  (to  you),  whether  you  seek  it  by  medicining  men 
or  beasts,  or  by  lower  means  than  either  of  them.  To  others 
indeed  it  may  be  a  very  great  benefit,  whose  lives  you  have 
been  a  means  to  save;  but  to  yourselves  it  will  be  no 
greater  than  your  intention  maketh  it.  If  the  honouring  and 
pleaaing  Qod,  and  the  public  good,  and  the  saving  of  men's 
Hmu^  be  really  firat  and  bigjbest  in  your  desires,  then  il  is 
God  that  you  serve  in  your  pc«feMion<;  oliienftir  you  do 
but  serve  yourselves.  And  take  heed  lest  you  here  deceive 
yourselves,  by  thinking  that  the  good  of  others  is  your  end, 
and  dearer  to  you  than  your  gain,  because  your  reason  tell- 
eth  you  it  is  better  and  ought  to  be  preferred :  for  God  and 
the  public  good  are  not  every  man's  end,  that  can  speak 
highly  of  them,  and  say  they  should  be  so.  If  most  of  the 
world  do  practically  prefer  their  carnal  prosperity  even  be- 
fore their  souls,  while  they  speak  of  the  world  as  disgrace- 
fully as  others,  and  call  it  vanity ;  how  much  more  easily 
may  you  deceive  yourselves,  in  preferring* your  gain  before 
men's  lives,  while  your  tongue  can  speak  contemptuously 
of  gain? 

Direct,  ii.  '  Be  ready  to  help  the  poor  as  well  as  the 
rich.'  Differencing  them  no  further  than  the  public  good 
requireth  you  to  do.  Let  not  the  health  or  lives  of  men  be 
neglected  because  they  have  no  money  to  give  you  :  many 
poor  people  perish  for  want  of  means,  because  they  are  dis- 
couraged from  going  to  physicians,  through  the  emptiness 
of  their  purses :  in  such  a  case  you  must  not  only  help  them 
gratis,  but  also  appoint  the  cheapest  medicines  for  them. 

Direct,  iii.  '  Adventure  not  unnecessarily  on  things  be- 
yond your  skill,  but  in  difficult  cases  persuade  your  patients 
to  use  the  help  of  abler  physicians,  if  there  be  any  to  be 
had,  though  it  be  against  your  own  commodity.'  So  far 
should  you  be  from  envying  the  greater  esteem  and  prac- 
tice of  abler  men,  and  from  all  unworthy  aspersions  and  de- 
traction, that  you  should  do  your  best  to  persuade  all  your 
patients  to  seek  their  counsels,  whenever  the  danger  of  their 
lives  or  health  requireth  it.  For  their  lives  are  of  greater 
value  than  your  gain.  So  abstruse  and  conjectural  is  the 
business  of  your  profession,  that  it  requireth  very  high  ac- 
complishments to  be  a  physician  indeed.  If  there  concur 
not,  I.  A  natural  strength  of  reason  and  sagacity.    2.  And 


CHAP,  v.]  CHRISTIAN    POLITICS.  1 1  1 

a  great  deal  of  study,  reading,  and  acqaaintance  with  the 
way  of  excellent  men.  3.  And  considerable  experience  of 
your  own,  to  ripen  all^this ;  you  have  cause  to  be  very  fear- 
ful and  cautelotts  in  your  practice,  lest  you  sacrifice  men's 
lives  to  your  ignorance  and  temerity.  And  one  man  that 
hath  all  these  accomplishments  in  a  high  degree,  may  do 
more  good  than  a  hundred  smatterers :  and  when  you  are 
conscious  of  a  defect  in  any  of  these,  should  not  rcaami  and 
conscience  command  you,  to  persuade  the  sick  to  seek  out 
to  those  that  are  abler  than  youiaeltes  T  Should  men's  lives 
be  hazarded,  that  yott  may  get  by  it  a  little  sordid  gain  ?  It 
is  so  great  a^  doirito  whether  the  ignorant,  unexperienced 
sort  of  pk3Ftieians,  do  cure  or  hurt  more,  that  it  hath  brought 
ike  Tttlgar  in  many  countries  into  a  contempt  of  physi- 
cians *. 

Direct,  i  v.  '  Depend  on  God  for  your  direction  and  suc- 
cess. Earnestly  crave  his  help  and  blessing  in  all  your  un- 
dertakings.' Without  this  all  your  labour  is  in  vain.  How 
easy  is  it  for  you,  to  overlook  some  one  thing,  among  a  mul- 
titude that  must  be  seen,  about  the  causes  and  cure  of  dis- 
eases ;  unless  God  shall  open  it  to  you,  and  give  you  a  clear 
discerning,  and  an  universal  observation  ?  And  when  twenty 
considerable  things  are  noted,  a  man's  life  may  be  lost,  for 
want  of  your  discerning  one  point  more.  What  need  have 
you  of  the  help  of  God,  to  bring  the  fittest  remedies  to  your 
memory  ?  And  much  more  to  bless  them  when  they  are  ad- 
ministered ?  as  the  experience  of  your  daily  practice  may 
inform  you  (where  atheism  hath  not  made  men  fools). 

Direct,  v.  *  Let  your  continual  observation  of  the  fragi- 
lity of  the  flesh,  and  of  man's  mortality,  make  you  more  spi<* 
ritual  than  other  men,  and  more  industrious  in  preparing  for 
the  life  to  come,  and  greater  contemners  of  the  vanities  of 
this  world.'  He  that  is  so  frequently  among  the  sick,  and  a 
spectator  of  the  dead  and  dying,  is  utterly  inexcusable  if  he 
be  himself  unprepared,  for  his  sickness  or  for  death.  If  the 
heart  be  not  made  better,  when  you  almost  dwell  in  the 
house  of  mourning,  it  is  a  bad  and  deplorable  heart  indeed. 

*  At  overvalaing  men's  own  understandings  in  religion,  is  tlie  ruin  of  souls  and 
cfanrdies;  so  overvaiaing  nieirs  raw,  unexperienced  appreheniions  in  physic  costeth 
multitudes  their  lives.  I  know  not  whether  a  few  able,  judicious,  experienced  piiysi- 
dmt  core  niore  or  tlie  rest  kill  more. 


112  CHRISTIAN    DIRECTORY.  [PART  IVJ 

It  is  strange  that  physicians  should  be  so  much  suspected  of 
atheism  as  commonly  they  are  ;  and  '  religio  medici'  should 
be  a  word  that  signifieth  irreligiousness ;  sure  this  conceit 
was  taken  up  in  some  more  irreligious  age  or  countiy ;  for  I 
have  oft  been  very  tliankful  to  Ood,  in  observing  the  contra- 
ry, even  how  many  excellent,  pious  physicians  there  have 
been  in  most  countries  where  the  purity  of  religion  hath  ap- 
peared, and  how  much  they  promoted  the  work  of  Reforma- 
tion, (such  as  Crato,  Platerus,  Erastus,  and  abundance  more 
that  I  might  name ;)  and  in  this  learned  age,  I  must  needs 
bear  witness,  that  I  have  known  as  many  physicians  reli- 
gious proportionably  as  of  any  one  profession,  except  the 
preachers  of  the  Gospel.     But  as  no  men  are  more  despe- 
rately wicked,  than  those  that  are  wicked  after  pious  educa- 
tion, and  under  the  most  powerful  means  of  their  reforma- 
tion ;  so  it  is  very  like  that  those  physicians  that  are  not 
truly  good  are  very  bad ;  because  they  are  bad  against  so 
much  light,  and  so  many  warnings  ;  and  from  some  of  these 
it  is  like  this  censorious  proverb  came.     And  indeed  man's 
nature  is  so  apt  to  be  affected  with  things  that  are  unusual, 
and  to  lose  all  sense  of  things  that  are  grown  common,  that 
no  men  have  more  need  to  watch  their  hearts,  and  be  afraid 
of  being  hardened,  than  those  that  are  continually  under  the 
most  quickening  helps  and  warnings.    For  it  is  very  easy  to 
grow  customary  and  senseless  under  them ;  and  then  the 
danger  is,  that  there  are  no  better  means  remaining,  to  quick- 
en such  a  stupid,  hardened  heart.     Whereas  those  that  en- 
joy such  helps  but  seldom,  are  not  so  apt  to  lose  the  sense 
and  benefit  of  them.     The  sight  of  a  sick  or  dying  man,  doth 
usually  much  awaken  those  that  have  such  sights  but  sel- 
dom ;  but  who  are  more  hardened  than  soldiers  and  seamen, 
that  live  continually  as  among  the  dead  ?    When  they  have 
twice  or  thrice  seen  the  fields  covered  with  men's  carcases, 
they  usually  grow  more  obdurate  than  any  others.     And 
this  is  it  that  physicians  are  in  danger  of,  and  should  most 
carefully  avoid.     But  certainly  an  atheistical  or  ungodly 
physician,  is  inexcusably  blind.    To  say,  as  some  do,  that 
they  study  nature  so  much,  that  they  are  carried  away  from 
God ;  is  as  if  you  should  say,  '  They  study  the  work  so 
much,  that  they  forget  the  workman ; '  or,  '  They  look  so 
much  on  the  book^  that  they  overlook  the  sense  ^ '  or  that. 


ChAi»,  V.J  CHRrSTI AN  POLITICS.  118 

^'  They  study  medicine  so  muoh,  that  they  forget  both  the 
patieM  atid  his  health/    To  look  into  nature  and  not  isee 
Qod,  is  as  to  see  the  creatures,  and  not  the  light  by  which 
we  see  them ;  or  to  see  trees  and  houses,  and  not  to  see  the 
earth  thatbeareth  them.     For  Ood  is  the  Creating,  Conserve 
ing,  Diri^nt  and  Final  Cause  of  all.     Of  Him,  and  through 
^  Him,  and  to  Him  are  all  things ;  He  is  all  iti  all.    And  if 
they  know  not  that  they  are  the  subjects  of  this  Ood,  and 
have  immortal  souls,  they  are  ill  proficients  in  the  study  of 
nature,  that  know  no  better  the  nature  of  man.    To  boast 
of  their  acquisitions  in  other  sciences,  while  they  know  not 
what  a  man  is,  nor  what  they  are  themselves,  is  little  to  the 
honour  of  their  und^standings.     You  that  live  still  as  in  the 
sight  of  death,  should  Hve  as  in  the  sight  of  another  world, 
ahd  excel  others  in  spiritual  wisdom,  and  holiness,  and  so- 
briety, as  your  advantages  by  these  quickening  helps  excel. 
Direct,  vi.  'Exercise  your  compassion  and  charity  to 
men's  souls,  as  well  as  to  their  bodies ;  and  speak  to  your 
patients,  such   words  as  tend   to  prepare   them  for  their 
change.'    You  have  excellent  opportunities,  if  you  have 
hearts  to  take  them.     If  ever  men  will  hear,  it  is  when  they 
are  sick  ;  and  if  ever  they  will  be  humbled  and  serious,  it  is 
when  the  approach  of  death  constraineth  them.     They  will 
hear  that  counsel  now  with  patience,  which  they  would  have 
despis^  in  their  iiealth.    A.  few  serious  words  about  the 
danger  of  an  imregenerate  state,  and  the  necessity  of  holi- 
ness, and  the  use  of  a  Saviour,  and  the  everlasting  state  of 
souls,  for  aught  you  know,  may  be  blest  to  their  conversion 
and  salvatian.     And  it  is  much  more  comfortable  for  you  to 
save  h  soul,  than  cnre  the  body.    Think  not  to  excuse  your- 
aelvea  by  saying,  *  It  is  tbe  pastor's  duty ; '  for  though  it  be 
tbeirs  'ex  officio,'  it  is  yours  also  'ex  charitate.'    Chaiity 
bindetbeverytnan,  as  he  hath  opportunity,  to  do  good  to 
all ;  and  especially  the  ^atest  good.     And  Ood  giveth  you 
opportunity,  hy  lasting  them  in  your  way ;  the  priest  and 
Letvte  that  pftsasd  by  die  wounded  man,  were  more  to  be 
btamed  for  not  relieving  him,  than  those  that  never  went 
that  way,  and  therefore  saw  him  not^.     And  many  a  man 
wiU>#6«id  for  the  physician,  that  will  not  send  for  the  pastor : 
and  many  a  one  will  hear  a  physician  that  will  despise  the 

VOL.    VI.  I 


114  CHRISTIAK    DIRECTORY.  [PART  IV. 

:  pastor.  As  they  reverence  their  landlords,  because  they 
hold  their  estates  fromthem,  so  do  they  the  physician,  be* 

,  cause  they  think  they  can  do  much  to  save  their  lives.  And 
alas,  in  too  many  places  the  pastors  either  mind  not  such 
work,  or  are  insufficient  for  it ;  or  else  stand  at  odds  and  dis- 
tance from  the  people ;  so  that  there  is  but  too  much  need 
of  your  charitable  help.  Remember  therefore,  that  he  that 
''.converteth  a  sinner  from  the  error  of  his  way,  shall  save  a 
soul  from  death,  and  shall  hide  a  multitude  of  sins  ^."  Re- 
member that  you  are  to  speak  to  one  that  is  going  into 
imother  world,  and  must  be  saved  now  or  never !  And  that 
all  that  ever  must  be  done  for  his  salvation  must  be  present- 
ly done,  or  it  will  be  too  late.  Pity  human  nature,  and  har- 
den not  your  hearts  against  a  man  in  his  extreme  necessity. 
O  speak  a  few  serious  words  for  his  conversion  (if  he  be  one 
that  needs  them)  before  his  soul  be  past  your  help,  in  the 
world  from  which  there  is  no  return. 


CHAPTER  VI. 


Directions  to  .Schoolmasters  about  their  Duty  for  Children's 

Souls. 

Passing  by  all  your  grammatical  employment,  I  shall  only 
leave  you  these  brief  Directions,  for  the  higher  and  more 
noble  exercises  of  your  profession. 

Direct,  i.  'Determine  first  rightly  of  your  end  ;  and 
then  let  it  be  continually  in  your  eye,  and  let  all  your  en- 
deavours be  directed  in  order  to  the  attainment  of  it.'  If 
your  end  be  chiefly  your  own  conmiodity  or  reputation,  the 
lEeans  will  be  distorted  accordingly,  and  your  labours  per- 
verted, and  your  calling  corrupted,  and  embased  (to  your- 
selves), by  your  perverse  intentions.  See  therefore,  1.  That 
your  ultimate  end,  be  the  pleasing  and  glorifying  of  God. 
2.  And  this  by  promoting  the  public  good,  by  fitting  youth 
for  public  service.  And,  3.  Forming  their  minds  to  the  love 
and  service  of  their  Maker.  4.  And  furthering  their  salva- 
tion, and  their  welfare  in  the  world.  These  noble  designs 
will  lift  up  your  minds,  to  an  industrious  and  cheerful  per- 

«  James?.  SO. 


CHAP.  VI.]  CHRISTIAN  POLITICS.  116 

formance  of  your  duties !  He  that  aeeketh  great  and  heaven- 
ly things^  will  do  it  with  great  resolution  and  alacrity  ;  wheld 
any  drowsy^  creeping  pace,  and  deceitful  superficial  labours^ 
will  satisfy  him  that  hath  poor  and  selfish  ends.  As  God 
will  not  accept  your  labours  as  any  service  of  his,  if  your 
ends  be  wrong,  so  he  useth  not  to  give  so  large  a  blessing  to 
such  men's  labours  as  to  others. 

Direct,  ii.  '  Understand  the  excellency  of  your  calling* 
and  what  fitir  opportunities  you  have  to  promote  those  noble 
ends;  and  also  how  great  a  charge  you  undertake;  that  so 
you  may  be  kept  from  sloth  and  superficialness,  and  may  be 
quickened  to  a  diligent  discharge  of  your  undertaken  trust.' 
1.  Vou  have  not  a  charge  of  sheep  or  oxen,  but  of  rational 
creatures.  2.  You  have  not  the  care  of  their  bodies,  but  of 
their  minds ;  you  are  not  to  teach  them  a  trade  to  live  by 
only  in  the  world,  but  to  inform  their  minds  with  the  know- 
ledge of  their  Maker,  and  to  cultivate  their  wits,  and  ad- 
vance their  reason,  and  fit  them  for  the  most  man-like  con- 
versations. 3.  You  have  them  nut  (as  pastors)  when  they 
are  hardened  in  sin  by  prejudice  and  long  custom ;  but  you 
have  the  tenderest  twigs  to  bow,  and  the  most  tractable, 
ductile  age  to  tame  ;  you  have  paper  to  write  on,  (not  wholly 
white,  but  that)  which  hath  the  fewest  blots  and  lines  to  be 
expunged.  4.  You  have  them  not  as  volunteers,  but  as 
obliged  to  obey  you,  and  under  the  correction  of  the  rod ; 
which  with  tender  age  is  a  great  advantage.  6.  You  have 
them  not  only  for  your  auditors  in  a  general  lecture  (as 
preachers  have  them  at  a  sermon) ;  but  in  your  nearest  con- 
verse, where  you  may  teach  them  as  particularly  as  you 
please,  and  examine  their  profiting,  and  call  them  daily  to 
account.  6.  You  have  them  not  once  a  week  (as  preachers 
have  them),  but  all  the  week  long,  from  day  to  day,  and  from 
morning  until  night.  7.  You  have  them  at  that  age,  which 
doth  believe  their  teachers,  and  take  all  upon  trust,  before 
they  are  grown  up  to  self-conceitedness,  and  to  contradict 
and  quarrel  with  their  teachers  (as  with  their  pastors  they 
very  ordinarily  do).  All  these  are  great  advantages  to  your 
ends. 

Direct,  iii.  '  Labour  to  take  pleasure  in  your  work,  and 
make  it  as  a  recreation,  and  take  heed  of  a  weary  or  diverted 
mind.'     1.  To  this  end  consider  often  of  what  is  said  above ; 


116  CHRISTIAN  DIRECTORY.  [PART  IV. 

think  on  the  excellency  of  your  ends,  and  of  the  worth  of 
souls,  and  of  the  greatness  of  your  advantages.  2.  Take  all 
your  scholars  as  conmiitted  to  your  charge  by  Jesus  Christ ; 
as  if  he  had  said  to  you.  Take  these  whom  I  have  so  dearly 
bought,  and  train  them  up  for  my  church  and  service  *.  3. 
Remember  what  good  one  scholar  may  do,  when  he  cometh 
to  be  ripe  for  the  service  of  the  church  or  conmionwealth  ! 
How  many  souls  some  of  them  may  be  a  means  to  save.  Or 
if  they  be  but  fitted  for  a  private  life,  what  blessings  they 
may  be  to  their  families  and  neighbours  !  And  remember 
what  a  joyful  thing  it  will  be,  to  see  them  in  heaven  with 
Christ  for  ever!  How  cheerfully  should  such  excellent 
things  be  sought !  If  you  take  pleasure  in  your  work,  it 
will  not  only  be  an  ease  and  happiness  to  yourselves,  but 
greatly  further  your  diligence  and  success.  But  when  men 
have  a  base  esteem  of  their  employment,  and  look  at  chil- 
dren as  so  many  swine  or  sheep,  or  have  some  higher  matters 
in  their  eye,  and  make  their  schools  but  the  way  to  some 
preferment,  or  more  desired  life,  then  usually  they  do  their 
work  deceitfully,  and  any  thing  will  serve  the  turn,  because 
they  are  weary  of  it,  and  because  their  hearts  are  some- 
where else. 

Direct,  iv.  '  Seeing  it  is  divinity  that  teacheth  them  the 
beginning  and  the  end  of  all  their  other  studies,  let  it  never 
be  omitted  or  slightly  slubbered  over,  and  thrust  into  a  cor- 
ner ;  but  give  it  the  [precedency,  and  teach  it  them  with 
greater  care  and  diligence,  than  any  other  part  of  learning  ; 
especially  teach  them  the  catechism  and  the  Holy  Scrip- 
tures.' If  you  think  that  this  is  no  part  of  your  work,  few 
wise  men  will  choose  such  teachers  for  their  children.  If 
you  say  as  some  sectaries,  that  children  should  not  be  taught 
to  speak  holy  words,  till  they  are  more  capable  to  under- 
stand the  sense,  because  it  is  hypocrisy,  or  taking  the  name 
of  God  in  vain;  I  have  answered  this  before,  and  shewed 
that  words  being  the  signs,  must  be .  learned  in  order  to  the 
understanding  of  the  sense,  or  thing  that  is  signified ;  and 
that  this  is  not  to  use  such  words  in  vain,  how  holy  soever, 
but  to  the  proper  end  for  which  they  are  appointed.     Both 

*  Many  of  the  greatest  diYiDet  have  g^ven  Ood  great  thanks  for  their  school- 
nwflters,  and  left  their  nomes  on  record  with  honour,  as  Cahrin  did  by  Corderiiis, 
Beia  by  Melchior  Vofanaritis,  &c 


CHAP.  VI.]  CHRISTIAN  POLITICS.  il7 

in  divine  and  human  learning,  the  memories  of  children  must 
first  be  furnished  in  order  to  the  furnishing  of  their  under- 
standings afterwards.  And  this  is  a  chief  point  of  the  mas- 
ter's skill/  that  time  be  not  lost,  or  labour  frustrated.  For 
the  memories  of  children  are  as  capacious  as  men's  of  riper 
age ;  and  therefore  they  should  be  stored  early,  with  that 
which  will  be  useful  to  them  afterwards ;  but  till  they  come 
to  some  maturity  of  age,  their  judgments  are  not  ripe  for  in- 
formation, about  any  high  or  difficult  points.  Therefore 
teach  them  betimes  the  words  of  catechisms,  and  some  chap- 
ters of  the  Bible ;  and  teach  them  the  meaning  by  degrees 
as  they  are  capable.  And  make  them  perceive,  that  you 
take  this  for  the  best  of  all  their  learning. 

Direct,  ▼.  '  Besides  the  forms  of  catechism,  which  you 
teach  them,  speak  often  to  them  some  serious  words,  about 
their  souls,  and  the  life  to  come,  in  such  a  plain,  familiar 
manner,  as  tendeth  most  to  the  awakening  of  their  con- 
sciences, and  making  them  perceive  how  greatly  what  you 
say  concemeth  them.'  A  little  such  familiar,  serious  dis- 
course, in  an  interlocutory  way,  may  go  to  their  hearts,  and 
never  be  forgotten,  when  mere  forms  alone  are  lifeless  and 
unprofitable.  Abundance  of  good  might  be  done  on  chil- 
dren, if  parents  and  schoolmasters  did  well  perform  their 
parts  in  this. 

Direct,  vi.  'Take strict  account  of  their  spending  the 
Lord's  day.'  How  they  hear,  and  what  they  remember ; 
and  how  they  spend  the  rest  of  the  day.  For  the  right 
spending  of  that  day  is  of  great  importance  to  their  souls! 
And  a  custom  of  play  and  idleness  on  that  day,  doth  usually 
debauch  them,  and  prepare  them  for  much  worse.  Though 
they  are  ifrom  under  your  eye  on  the  Lord's  day,  yet  if  on 
Monday  they  be  called  to  account,  it  will  leave  an  awe  upon 
them  in  your  absence. 

Direct,  vii.  'Pray  with  them,  and  for  them.'  If  Gk)d 
^ve  not  the  increase  by  the  dews  of  heaven,  and  shine  not 
on  yoiur  labours,  your  planting  and  watering  will  be  all  in 
vain.  .Therefore  prayer  is  as  suitable  a  means  as  teaching, 
to  do  th^oQi  good ;  and  they  must  go  together.  He  that  hath 
a  heart  to  pray  earnestly  for  his  scholars,  shall  certainly 
have  himself  most  comfort  in  bis  labours ;  and  it  is  likely 
that  he  shall  do  most  good  to  them. 


118  CHRISTIAN    DIRECTORY.  [PART    IV. 

Direct,  viii.  '  Watch  over  thein^  by  one  another,  when 
they  are  behind  your  backs,  at  their  sports  or  converse  with 
eadi  other/  For  it  is  abundance  of  wickedness  that  chil- 
dren use  to  learn  and  practise,  which  never  cometh  to  the 
masters'  ears^  especially  in  some  great  and  public  schools. 
They  that  came  thither  to  learn  sobriety  an'd  piety  of  their 
masters,  do  oftentimes  learn  profaneness,  and  ribaldry,  and 
cursing,  and  swearing,  and  scorning,  deriding  and  reviling 
one  another  of  their  ungracious  schoolfellows.  And  those 
lessons  are  so  easily  learnt,  that  there  are  few  children  but 
are  infected  with  some  such  debauchery,  though  their  pa- 
rents and  masters  watch  against  it ;  and  perhaps  it  never 
cometh  to  their  knowledge.  So  also  for  gaming,  and  rob- 
bing orchsurds,  and  fighting  with  one  another,  and  reading 
playbooks  and  romances*  and  lying,  and  abundance  other 
vices  which  must  be  carefully  watched  against. 

Direct,  ix.  '  Correct  them  more  sharply  for  sins  against 
God,  than  for  their  dulness  and  failing  at  their  books.* 
Though  negligence  in  their  learning,  is  not  to  be  indulged^ 
yet  smart  should  teach  them,  especially  to  take  heed  of 
sinning ;  that  they  may  understand  that  sin  is  the  greatest 
eviL 

Direct,  x.-  '  Especially  curb  or  cashier  the  leaders  of  im- 
piety or  rebellion,  who  corrupt  the  rest.'  There  are  few 
gpreat  schools  but  have  some  that  are  notoriously  debauched  ; 
that  glory  in  their  wickedness  ;  that  in  filthy  talking,  and 
fighting,  and  cursing,  and  reviling  words,  are  the  infecters 
of  the  rest.  And  usually  they  are  some  of  the  bigger  sort, 
that  are  the  greatest  fighters,  and  master  the  re^t,  and  by 
domineering  aver  them,  and  abusing  them,  force  them  both 
to  follow  them  in  their  un,  and  to  conceal  it.  The  correct- 
ing of  such,  or  expelling  them  if  incorrigible,  ia  of  great  ne- 
cessity to  preserve  the  rest ;  for  if  they  are  suffered,  the  rest 
will  be  secretly  infected  and  undone,  before  the  master  is 
aware.  This  causeth  many  that  have  a  care  of  their  chil- 
dren's souls,  to  be  very  fearful  of  sending  them  to  great  and 
public  schools,  and  rather  choose  private  schools  that  are 
freer  from  that  danger ;  it  being  almost  of  as  great  con- 
cernment to  children,  what  their  companions  be,  as  what 
their  master  is. 


CHAP.  VII.]        CHRISTIAN  POLITICS.  119 


CHAPTER  VII. 

Directionsfor  Soldiers,  about  their  Duty  in  point  of  Conscience. 

Though  it  is  likely  that  few  soldiers  will  read  what  I  shall 
write  for  them,  yet  for  the  sake  of  those  few  that  will,  I  will 
do  as  John  Baptist  did,  and  give  them  some  few  necessary 
Directions,  and  not  omit  them  as  some  do,  as  if  they  were  a 
hopeless  sort  of  men. 

Direct,  i.  *  Be  careful  to  make  your  peace  with  Ood,  and 
live  in  a  continual  readiness  to  die.'  This  being  the  great 
duty  of  every  rational  man,  you  cannot  deny  it  to  be  espe- 
cially yours,  whose  calling  setteth  you  so  frequently  in  the 
face  of  death.  Though  some  garrison  soldiers  are  so  seldom, 
if  ever,  put  to  fight,  that  they  live  more  securely  than  most 
other  men,  yet  a  soldier  as  such,  being  by  his  place  engaged 
to  fight,  I  must  fit  my  Directions  to  the  ordinary  condition 
and  expectation  of  men  in  that  employment.  It  is  a  most 
irrational  and  worse  than  beastly  negligence,  for  any  man 
to  live  carelessly  in  an  unpreparedness  for  death,  consider- 
ing how  certain  it  is,  and  how  uncertain  the  time,  and  how 
inconceivably  great  is  the  change  which  it  inferreth:  but  for 
a  soldier  to  be  unready  to  die,  who  hath  such  special  reason 
to  expect  it,  and  who  listeth  himself  into  a  state  that  is  so 
near  it,  this  is  to  live  and  fight  like  beasts,  and  to  be  soldiers 
before  you  understand  what  it  is  to  be  a  Christian  and  a  man. 
First  therefore,  make  sure  that  your  souls  are  regenerate  and 
reconciled  unto  Ood  by  Christ ;  and  that  when  you  die,  you 
have  a  part  in  heaven ;  and  that  you  are  not  yet  in  the  state 
of  sin  and  nature :  an  unrenewed,  unsanctified  soul  is  sure 
to  go  to  heH,  by  what  death,  or  in  what  cause  soever  he  dieth. 
If  such  a  man  be  a  soldier,  he  must  be  a  coward  or  a  mad- 
man ;  if  he  will  run  upon  death,  when  he  knoweth.  not  whi- 
tlier  it  will  send  him,  yea,  when  hell  is  certainly  the  next 
•tejp,lie  is  worse  than  mad  :  but  if  he  know  and  consider  the 
terribleness  of  such  a  change,  it  must  needs  make  him  trem- 
ble when  he  thinks  of  dying.  He  can  be  no  good  soldier 
tliat  dare  not  die :  and  who  can  expect  that  he  should  dare 
to  die,  who  must  be  damned  when  he  dieth  ?  Reason  may 
conunand  a  man  to  venture  upon  death ;  but  no  reason  will 


laO  CHaH^'J^HAcN   DIRSCTOI^Y.  [PART  IV* 

allow  him  to  venture  upon  hell.  I  never  knew  but  two  sorts 
of  valiant  soldiers :  ttve  one  was  boyi^  and  brutish,  ignorant 
sots,  who  had  no  sense  of  the  concernments  of  their  souls  ; 
an4  the  other  (\Vho  only  were  truly  valiant)  were  those. th^t 
had  made  such  preparations  for  eternity,  as,  at  least,  per- 
suaded them  that  it  should  go  well  with  them  when  th^y 
died.  And  many  a  debauched  soldier  I  have  known,  whose 
CQUScience  hath  made  them  cowards,  and  shift  or  run  away 
whco[i  they  should  venture  uppn  death,  becaujie  they  knew 
tlv.ey  were  unready  to  die,  and  were  more  afraid  of  hell,  than 
of  the  enemy.  He  that  is  fit  to  be  a  martyr,  is-  the  fittest 
man  to  be  a  soldier ;  he  that  is  regenerate,  and  hath  laid  up 
his  treasure  and  his  hopes  in  heaven^  and  so  hath  overcome 
thQ  fears  of  death,  may  be  bold  as  a  liop^  and  ready  for  any- 
thing, and  fearless  in  the  greatest  perils.  For  what  should 
he  fear,  who  hath  escaped  hell,  and  God's  displeasure,  and 
hath  conquered  the  king  of  terrors  ?  But  fear  is  the  duty 
and  mpst  rational  temper  of  a  guilty  soul ;  and  the  more  fearr 
less  such  are,  the  more  foolish  and  more  miserable. 

Directs  ii.  '  Be  sure  you  have  a  warrantable  cause  aQc| 
call.'  In  a  bad  cause  it  is  a  dreadful  thing  to  conquer,  or 
to  he  conquered.  If  you  conquer,  you  are  a  murderer  of  all 
that  you  kill ;  if  you  are  conquered  and  die  in  the  prosecu- 
tion of  your  sin,  I  need  not  tell  you  what  you  may  expect. 
I  know  we  are  here  upon  a  difficulty  which  must  bp  tenderly 
handled ;  if  we  make  the  sovereign  power,  to  be  the  absolute 
and  only  judge,  whether  the  soldier's  cause  and  call  be  good; 
then  it  would  follow,  that  it  is  the  duty  of  all  the  Christian 
subjects  of  the  Turk,  to  fight  against  Christianity  as  such, 
and  to  destroy  all  Christians  when  the  Turk  commandeth 
it ;  and  that  all  the  subjects  of  other  lands,  are  bound  to  in- 
vade this  or  other  such  Christian  kingdoms,  and  destroy 
their  kings,  whenever  their  Popish,  or  malicious  princes  or 
states  shall  command  them ;  which,  being  intolerable  copse- 
quences,  prove  the  antecedent  to  be  intolerable.  And  yet 
on  the  otlier  side,  if  subjects  must  be  the  judges  of  their 
cause  and  call,  the  prince  shall  not  be  served,  nor  tjlie  com- 
mon good  secured,  till  the  interest  of  the  subjects  will  allow 
them  to  discern  the  goodness  of  the  cause.  Between  these 
two  intolerable  consequents,  it  is  hard  to  meet  with  a  just 
discovery  of  the  mean.    Most  run  into  one  of  the  extremes. 


CUAW.  VII.]  CHRISTIAN    FOUTIC&  ISf 

wbiob  ikey  take  to  be  the^  lese,  and  think  that  there  is  no^ 
other  (tvoidii^  of  the  othen  The  grand  eirors  in  this,  and 
aa  hundred  like  cases,  come  from  not  distinguishing  asight 
the  case  '  de  esse/  from  the  case  '  de  apparere/  dr  ^  cognoe**. 
cere,'  and  not  first  determining  the  former,  as  it  ought,  be-r 
fore  the  latter  be  determined^  Either  the  cause  which  the. 
subjects  are  commanded  to  ^ht  in,  is  really  lawful  to  them, 
or  it  is  not.  (Say  not  here  importunely.  Who  shall  judge  ? 
Foe  we  are  now  but  upon  the  question  '  de  esse/)  If  it  be 
not  bwful  in  itself,  but  be  mere  robbery  or  murder,  then 
come  to  the  case  of  evidence  ;  either  this  evil  is  to  the  subr. 
ject  discernible  by  just  means,  or  not :  if  it  be,  I  am  not  able 
for  my  part  to  justify  him  from  the  ein,  if  he  do  it,  no  mora 
than  to  have  justified  the  three  witnesses  \  If  they  had 
bowed  down  to  the  golden  calf,  or  if  he  had  forborne  pcay*- 
er^  or  the  apostles,  if  they  had  forborne  preaching,  or  the 
soldiers  for  apprehending  and  crucifying  Christ>  when  theiis 
superiors,  commanded  them.  For  Ood  is  first  to  be  obeyed 
and  feared.  But  if  the  evil  of  the  cause  be  such,  as  the  sub? 
ject  cannot  by  just  and  ordinary  means  discern,  then  must 
he  come  next  to  examine  his  call ;  and  a  volunteer  unneces* 
aarily  he  may  not  be  in  a  doubtful  cause :  it  is  so  heinous  a 
sin  to  murder  men,  that  no  man  should  unnecessarily  ven- 
ture upon  that  which  may  prove  to  be  murder  for  aught  he 
knoweth.  But  if  you  ask  what  call  may  make  such  a  doubt- 
fiiL  actioa  necessary,  I  answer.  It  must  be  such  as  warmnt* 
eth  ity  either  finom  the  end  of  the  action,  or  from  the  autho* 
city  of  the  commander,  or  both.  And  from  the  end  of  the 
action,  the  case  may  be  made  cles»r.  That  if  a  king  should  do 
wrong  to  a  foreign  enemy,  and  should  jiave  the  worse  cause, 
yei  if  the  revenge  which  that  enemy  seeketh,  would  be  the 
destruction  of  the  king  and  country,  or  religion;  it  ie  law- 
fol,  and.'  a  duty  to  fight  in  the  defence  of  them.  And  if  the 
king  should  be  the  assailant,  or  beginner,  that  which  is  an 
offensive  war  in  him  (for  which  he  himself  must  answer^may 
be  buta defensive  war  in  the  commanded  subjects,  and  they 
be  innocent ;  even  on  the  highway,  if  I  see  a  stranger  pro- 
w)ke  another  by  giving  him  the  first  blow,  yet  I  maybe 
boimd  to  save  his  life  from  the  fury  of  the  avenging  party. 
But  whether,  or  how  far,  the  bare  command  of  a  sovereign 

*  Dan.  Ki.  ^  Dan.  vi. 


123  CHRISTIAN   DIRECTORY.  [PART  IV. 

may  warrant  the  subjects  to  yenture  in  a  doubtfal  cauBe, 
(aapposing  the  thing  lawful  in  itself,  though  they  are  doubt- 
ful) requireth  so  much  to  be  said  to  it,  which  civil  gover- 
nors may  possibly  think  me  too  bold  to  meddle  with,  that  I 
think  it  safest  to  pass  it  by ;  only  saying,  that  there  are 
seine  cases  in  which  the  ruler  is  the  only  co^^)etent  judge, 
and  the  doubts  of  the  subject  are  so  unreasonable,  that  they 
will  not  excuse  the  sin  of  his  disobedience ;  and  also,  that 
the  degree  of  the  doubt  is  oft  very  considerable  in  the  case. 
But  suppose  the  cause  of  the  war  be  really  lawful  in  itself, 
and  yet  the  subject  is  in  doubt  of  it,  yea,  or  thinketh  other- 
wise ;  then  is  he  in  the  case,  as  other  erroneous  consciences 
are,  that  is,  entangled  in  a  necessity  of  sinning,  till  he  be 
undeceived,  in  case  his  rulers  command  his  service.  But 
which  would  be  the  greater  sin,  to  do  it  or  not,  the  ends  and 
circumstances  may  do  much  to  determine ;  but  doubtless  in 
true  necessity  to  save  the  king  and  state,  subjects  may  be 
compelled  to  fight  in  a  just  cause,  notwithstanding,  that 
ihey  mistake  it  for  unjust;  and  if  the  subject  have  a  private 
discerning  judgment,  so  far  as  he  is  a  voluntary  agent,  yet 
the  sovereign  hath  a  public  determining  judgment,  when  a 
neglecter  is  to  be  forced  to  his  duty.  Even  as  a  man  that 
thinketh  it  unlawful  to  maintain  his  wife  and  children,  may 
be  compelled  lawfully  to  do  it. 

So  that  it  is  apparent,  that  sometimes  the  sovereign's 
cause,  may  be  good,  and  yet  an  erroneous  conscience  may 
make  the  soldier's  cause  bad,  if  they  are  volunteers,  who  run 
unnecessarily  upon  that  which  they  take  for  robbery  and 
murder ;  and  yet  that  the  higher  powers  may  force  even 
such  mistakers  to  defend  their  country,  and  their  governors, 
in  a  case  of  true  necessity.  And  it  is  manifest  that  some- 
times the  cause  of  a  ruler  may  be  bad  ;  and  yet  the  cause  of 
the  soldier  good;  and  that  sometimes  the  cause  may  be 
bad  and  sinful  to  them  both ;  and  sometimes  good  and  law- 
ful to  them  both. 

Direct,  iii.  '  When  you  are  doubtful,  whether  your  cause 
and  call  be  good,  it  is  (ordinarily)  safest  to  sit  still,  and  not 
toventur^e  in  so  dangerous  a  case,  without  great  deliberation 
and  su£Blcient  evidence  to  satisfy  your  consciences.'  Nean- 
der  might  well  say  of  Solon's  law,  which  punished  them 
that  took  not  one  part  or  other  in  a  civil  war  or  sedition. 


CHAP.  VII.]        CHRISTIAN  POLITICS.  123 

'*  Admirabilis  auiem  ilia  atque  plane  incredibilis^queB  bono- 
ribus  abdicat  cum,  qui  orta  seditione  nullam  factionem  se- 
cutus  sit^/'  No  doubt,  he  is  a  culpable  neuter  that  will  not 
defend  his  governors  and  his  country,  when  he  hath  a  call : 
but  it  is  so  dreadful  a  thing  to  be  guilty  of  the  blood,  and 
calamities  of  an  unjust  war,  that  a  wise  man  will  rather  be 
abused  as  a  neuter,  than  run  himself  into  the  danger  of  such 
a  case. 

Direct,  iv.  *  When  necessity  forceth  you  to  go  forth  in 
a  just  war,  do  it  with  such  humiliation  and  unwillingness  as 
beseemeth  one  that  is  a  patient,  a  spectator,  and  an  actor, 
in  one  of  the  sorest  of  God's  temporal  judgments/    Go  not 
to  kill  men,  as  if  you  went  to  a  cock-fight,  or  a  bear-baiting. 
Make  not  a  sport  of  a  common  calamity ;  be  not  insensible 
of  the  displeasure  of  God,  expressed  in  so  great  a  judgment. 
What  a  sad  condition  is  it  to  yourselves,  to  be  employed  in 
destroying  others.     If  they  be  good,  how  sad  a  thought  is 
it,  that  you  must  kill  them !     If  they  are  wicked,  how  sad 
is  it  that  by  killing  them  you  cut  off  all  their  hopes  of  mer- 
cy, and  send  them  suddenly  to  hell !     How  sad  an  employ- 
ment is  it,  to  spoil  and  undo  the  poor  inhabitants  where  you 
come !  to  cast  them  into  terrors,  to  deprive  them  of  that 
which  they  have  long  been  labouring  for !  to  prepare  for  fa 
mine,  and  be  like  a  consuming  pestilence  where  you  come ! 
Were  it  but  to  see  such  desolations,  it  should  melt  you  into 
compassion ;  much  more  to  be  the  executioners  yourselves. 
How  unsuitable  a  work  is  it  to  the  grace  of  love.    Though  I 
doubt  not  but  it  is  a  service  which  the  love  of  God,  our  coun- 
try, and  our  rulers,  may  sometimes  justify  and  command, 
yet  (as  to  the  rulers  and  masters  of  the  business)  it  must  be 
a  very  clear  and  great  necessity  that  can  warrant  a  war. 
And,  as  to  the  soldiers,  they  must  needs  go  with  great  re 
gret,  to  kill  men  by  thousands,  whom  they  love  as  them- 
selves.   He  that  loveth  his  neighbour  as  himself,  and  bless- 
eA,  and  doth  good  to  his  persecuting  enemy,  will  take  it 
heavily  to  be  employed  in  killing  him,  even  when  necessity 
makeUi  it  his  duty.    But  the  greatest  calamity  of  war  is  the 
pemiciousness  of  it  to  men's  souls.    Armies  are  commonly 
that  to  the  soul,  as  a  city  infected  with  the  plague  is  to  the 
body.    The  very    nurseries  and  academies  of  pride,  and 

^  Namder  in  Chron.  p.  104. 


i%4^  CHRISTIAN   DIRECTORY.  [PART  IV. 

cruelty,  and  drunkeimeafl,  and  whoredom^  and  robbery,  and' 
licentiousness ;  and  the  bane  of  piety,  and  common  civility, 
aj^.  humanity.  Not  that  every  soldier  cometh  to  this  pass  ^ 
tl^  hottest  pestilence  killeth  not  all ;  but  O  how  hard  is  it 
to  keep  up  a  life  of  faith  and  godliness,  in  an  army !  The 
gi^fatness  of  their  business,  and  of  their  fears  and  cares,  doth 
SQ  wholly  take  up  their  minds  and  talk,  that  there  is  scarce 
any  room  found  for  the  matters  of  their  souls,  though  un- 
speakably greater.  They  have  seldom  leisure  to  hear  a  ser- 
mon, and  less  to  pray.  The  Lord's  day  is  usually  taken  up 
in  matters  that  concern  their  lives,  and  therefore  can  pre- 
tend necessity :  so  that  it  must  be  a  very  resolute^  confirm- 
ed, vigilant  person,  that  is  not  alienated  from  Ood.  And 
then  it  is  a  course  of  life,  which  giveth  great  opportunity  to 
tl^e  tempter,  and  advajatago  to  temptations,  both  to  errors 
ii^  judgment,  ai^d  viciousness  of  heart  and  life :  he  that  never 
triCMil,  it  can  ha];dly  conceive  how  difficult  it  is  to  keep  up 
piety  and  innocency  in  an  army.  If  you  will  suppose  that 
tliere  is  no  difference  in  the  cause,  or  the  ends  and  acci- 
dents, I  take  it  to  be  much  more  desirable  to  serve  God  in  a 
prison,  than  i^  a^anny ;  and  that  the  condition  of  a  prisoner 
hat^  far  less  in  it  ip  tempt  the  foolish,  or  to  afflict  the  wise, 
than  a  military.  (Excepting  those  whose  life  in  garrisons 
and  lingering  wars^  doth  little  differ  from  a  state  of  peace.) 
I  am  not  simply  against  the  lawfulness  of  war ;  (nor  as  I 
conceive,  Erasmus  himself  though  he  saw  the  sinfulness  of 
that  i^orit  of  men;  and  use  to  speak  truly  of  the  horrid  wic- 
kedness and  misery  of  them  that  thirst  for  blood,  or  rush  on 
wars  without  necessity ;)  but  it  must  be  a  very  extraordinary 
army,  that  is  not  constituted  of  wolves  and  tigers,  and  is 
not  unto  common  honesty  and  piety,  the  same  that  a  stews 
or  whorehouse  is  to  chastity.  And  Ohow  much  sweeter  is 
the  work  of  an  honest  physician  that  saveth  men's  lives, 
than  of  a  soldier,  whose  virtue  is  shown  in  destroying  them ! 
Or  a  carpenter'B,,or  mason's,  th^t  adometh  citied  with  come- 
ly buildings,  than  a  soldier's  that  consumeth  them  by  fire*? 

«  And  though  I  ignore  qot  that  it  is  a  mnch  nx>re  fashionable  and  celebrated 
pracdce  in  young  gentlemen  to  kill  men,  than  to  core  them ;  and  that  nustaken  mor^ 
tab  tlnnk  it  to  be  the  noblest  exercise  of  virtue,  to  destroy  the  noblest  workmanship 
of  nature,  (and  indeed  in  some  few  cases,  the  requisiteness  and  danger  of  destroctiTe 
valor,  may  make  its  actions  become  a  virtuous  patriot)  yet  when  I  coiinder  the  cba- 


CHAP,  f  II.]  CHRISTIAN  POLITICS.  125 


^  V.  'Be  sure  first  that  yOur  cause  be  better  than 
your  lives,  and  then  resolve  to  venture  your  lives  for  them/ 
It  is  the  hazarding  of  your  lives,  which  in  your  calling  you 
undertake:  and  therefore  be  not  unprepared  for  it;  but 
reckon  upon  the  worst,  and  be  ready  to  undergo  whatever 
you  undertake.  A  soldier's  life  is  unfit  for  one  that  dare 
not  die.  •  A  coward  is  one  of  the  most  pernicious  murderers*: 
he  verifieth  Christ's  saying  in  another  sense,  **  he  that  sav- 
eth  his  life  shall  lose  it."  While  men  stand  to  it,  it  is  usu^ 
ally  but  few  that  die ;  because  they  quickly  daunt  the  ene- 
my, and  keep  him  on  the  defensive  part ;  but  when  once 
they  rout,  and  run  away,  they  are  slain  on  heaps,  and  fall 
like  leaves  in  a  windy  autumn.  Every  coward  that  pursueth 
them  is  emboldened  by  their  fear,  and  dare  run  them  through^ 
or  shoot  them  behind,  that  durst  not  so  near  have  looked 
them  in  the  face^  and  maketh  it  his  sport  to  kill  a  fugitive, 
or  one  that  layeth  down  his  weapons,  that  would  fly  him- 
self from  a  daring  presence.  Your  cowardly  fear  betrayedi 
the  cause  of  your  king  and  country;  it  betray  eth  the  lives 
of  your  fellow  soldiers,  while  the  running  of  a  few  afirighted 
dastards,  lets  in  ruin  upon  all  the  rest ;  and  it  casteth  away 
your  own  lives,  which  you  think  to  save.  If  you  will  be  sol- 
diers, resolve  to  conquer  or  to  die.  It  is  not  so  much  skill 
or  strength  that  conquereth,  as  boldness.  It  is  fear  that 
loseth  the  day,  and  fearlessness  that  winneth  it.  The  army 
that  standeth  to  it,  getteth  the  victory,  though  they  fight  ne- 
ver so  weakly :  for  if  you  will  not  run,  the  enemy  will. 
And  if  the  lives  of  a  few  be  lost  by  courage>  it  usually  saveth 
the  lives  of  many;  (though 'wisdom  is  still  needful  in  tke 
conduct).  And  if  the  cause  be  not  wotth  your  'Vves,  you 
should  not  meddle  with  it. 

Direct.  ¥5 «  '  Resolve  upon  an  absolute  obedience  to  your 
commanders,  in  all  things  consistent  with  your  obedience 
to  Ood>  and  the  sovereign  power.'  Disobedience  is  no 
where  mol^  intolerable  than  in  an  army;  where  it  is  often 
unfit  for  a  soldier  to  know  the  reason  of  his  commands ; 
and  where  self-conceitedness  and  wilfulness  are  inconsistent 
with  their  common  safety^  and  the  lives  of  many  may  pay 

ncter  given  of  oar  great  Master  and  Exemplar,  that  he  went  about  doing. good,  and 
Ceding  all  manher  of  siclmesses.— — t  cannot  bat  thhili  such  an  employment  worthy 
9f  the  very  noblest  of  his  disciples.    Mr.  fioyle's  Experiment  PhikM.  pp.  505,  504. 


126  CHRISTIAN    DIRECTORY.  [PART  IV. 

for  the  disobedience  of  a  few.  If  you  cannot  obey,  under- 
take not  to  be  soldiers. 

Direct,  vii.  '  Especially  detest  all  murmurings,  mutinies, 
sidings^  and  rebellions/  For  these  are  to  an  army,  like  vio- 
lent fevers  to  the  body,  or  like  a  fire  in  a  city ;  and  would 
make  an  army  the  greatest  plague  to  their  king  and  coun- 
.try.  How  many  emperors,  kings,  and  commanders  have 
lost  their  dignities  and  lives,  by  the  fury,  of  mutinous,  en- 
raged soldiers !  And  how  many  kingdoms  and  other  com- 
monwealths have  been  thus  overthrown,  and  betrayed  into 
the  enemy*B  hands !  And  how  many  thousands  and  mil- 
lions of  soldiers  have  thereby  lost  their  lives !  In  your  dis- 
contents and  murmuring  passions,  you  may  quickly  set  the 
bouse  on  fire  over  your  heads,  and  when  you  feel  your  mise- 
ry repent  too  late.  Passion  may  begin  that  which  fruitless 
penitence  must  end.  The  leaders  of  mutinies  may  easily 
have  many  fair  pretences  to  inflame  an  army  into  discon- 
.tents:  they  may  aggravate  many  seeming  injuries;  they 
may  represent  their  commanders  as  odious  and  unworthy, 
by  putting  an  ill  appearance  on  their  actions :  but  in  the 
end  it  will  appear,  that  it  was  their  own  advancement  which 
they  secretly  aimed  at,  and  the  destruction  of  the  present 
government,  or  the  soldiers'  ruin  which  is  like  to  be  the  ef- 
fect. A  mutinous  army  is  most  like  hell  of  toy  thing  I  know 
among  God's  creatures,  and  next  hell,  there  is  scarce  a  worse 
place  for  their  commanders  to  be  in. 

Direct,  viii.  '  Use  not  your  power  or  liberty  to  the  rob- 
bing, or  oppressing,  or  injuring  of  any.'  Though  military 
thieves  and  oppressors,  may  ^iscape  the  gallows,  more  than 
others ;  ihey  shall  come  as  soon  to  hell  as  any.  If  you 
plunder,  and  spoil,  and  tyrannize  over  the  poor  people,  un- 
der pretence  of  supplying  your  own  wants,  there  is  a  God  in 
heaven  that  will  hear  their  cries,  and  will  avenge  them  spee- 
dily, though  you  seem  to  go  scot-free  for  a  time.  You  may 
take  a  pride  in  domineering  over  others,  and  making  your- 
selves lords  by  violence  of  other  men's  estates,  and  when 
you  see  none  that  will  question  you  for  it,  you  may  take 
that  which  you  have  most  mind  to.  But  the  poor  and  op- 
pressed have  a  just  defender,  who  hath  a  severer  punishment 
for  you  than  the  sword  or  gallows  !     And  though  he  take 


CHAP.  VII.]  CHRISTIAN  POLITICS.  127 

you  not  in  the  very  fact,  and  his  sentence  is  not  presently 
executed,  yet  be  certain  of  it,  that  your  day  is  coming. 

Direct,  ix.  '  Take  heed  lest  custom,  and  the  frequency 
of  God's  judgments,  do  harden  your  hearts  into  a  reprobate 
stupidity.'  Many  a  man  that  formerly  by  the  sight  of  a 
corpse,  or  the  groanings  of  the  sick,  was  awakened  to  se- 
rious thoughts  of  his  latter  end,  when  he  cometh  into  an 
army,  and  hath  often  seen  the  dead  lie  scattered  on  the 
earth,  and  hath  often  escaped  death  himself,  groweth  utterly 
senseless,  and  taketh  blockishness  to  be  valour,  and  custom 
maketh  such  warnings  to  be  of  no  effect.  You  can  scarce 
name  a  more  strange  and  lamentable  proof  of  the  maddening 
and  hardening  nature  of  sin !  That  men  should*  be  mo8( 
senseless,  when  they  are  in  the  greatest  danger !  And  least 
fear  God,  when  they  are  among  his  dreadful  judgments! 
And  least  hear  his  voice,  when  his  calls  are  loudest !  And 
live  as  if  they  should  not  die,  when  they  look  death  so  ofteu 
in  the  face,  and  see  so  many  dead  before  them !  That  they 
should  be  most  regardless  of  their  endless  life,  when  they 
are  nearest  it ;  and  sense  itself  hath  such  notable  advantage 
to  tell  them  of  all  this  !  What  a  monstrous  kind  of  sottish 
stupidity  is  this  1  Think  whither  the  soul  is  gone,  when 
you  see  the  carcase  on  the  earth ;  and  think  where  your 
own  must  be  for  ever. 

Direct,  x.  *  Take  heed  of  falling  into  drunkenness  and 
sensuality,  though  temptations  and  liberty  be  never  so  great.' 
It  is  too  common  with  soldiers,  because  they  are  oft  put  to 
thirst  and  wants,  to  think  they  may  lawfully  pour  it  in,  when 
they  come  at  it,  without  moderation  and  restraint :  even  as 
many  poor  men  take  a  gluttonous  meal  for  no  sin,  because 
they  h^ve  so  many  days  of  hunger ;  so  is  it  with  such  sol- 
diers in  their  driiJc:  till  drunkenness  first  have  wounded 
their  consciences,  and  afterwards  grow  common,  till  it  have 
debauched  and  seared  them ;  and  then  they  have  drowned 
religion  and  reason,  and  are  turned  sottish,  miserable  brutes. 
Directs  xi.  '  If  necessity  deprive  you  of  the  benefits  of 
God's  public  or  stated  worship,  see  that  you  labour  to  re- 
pair that  loss,  by  double  diligence  in  those  spiritual  duties, 
which  yet  you  have  opportunity  for.'  If  you  must  march 
or  watch  on  the  Lord's  days,  redeem  your  other  time  the 
more.     If  you  cannot  hear  sermons,  be  not  without  some 


128  CHltlSTIAN   DI^ECTOKY.  [PART  IV. 

Iprofitable  book^and  oft^tead  it;  and  let  your  meditations 
be  holy,  abd  your  discourses  edifying.  For  these  you  have 
opportunities,  if  you  have  hearts. 

Direct,  xii.  '  Take  heed  that  command  or  successes  do 
not  puff  you  up,  and  make  you  overvalue  yourselves,  and  in- 
cline you  to  rebel  against  your  governors.'    What  lamenta- 
Me  effects  hath  England  lately  seen  of  this !     A  silly,  half- 
^tted  soldier,  if  he  be  but  made  a  captain,  doth  carry  it  as 
if  he  were  wiser  than  the  preachers,  or  the  judge!     As  if 
his  dignity  had  added  to  his  wit !     When  victories  have  laid 
the  power  at  men's  feet,  and  they  think  now  that  none  is 
Hble  to  control  them,  how  few  are  they  that  abuse  not  such 
jraccess  to  their  own  undoing,  and  are  not  conqtiered  by  the 
^  pride  of  their  own  hearts,  #hen  they  have  conquered  others ! 
How  ordinarily  do  they  mis-expound  the  providence  of  Ood, 
and  think  he  hath  put  the  government  into  their  hands,  be- 
cause they  have  Uie  strength;  and  from  the  histories  6f 
former  snccessftil  rebels,  and  the  fairness  of  their  opportu- 
nity, encourage  themselves  to  rebel,  and  think  they  do  but 
"whAt  is  their  duty !     How  easily  do  they  justify  themselves 
hk  those  unlawful  deeds,  which  impartial  bye-standers  see 
the  evil  of!     And  how  easily  do  they  quiet  their  con- 
isciences,  when  they  have  but  power  enou^  to  raise  up  flat- 
terers, and  to  stop  the  mouth  of  wholesome  reprehension ! 
How  lamentably  doth  prosperity  make  them  drunk>  and  sud- 
dton  advancement  overturn  their  brains !    And  their  great- 
ness, together  with  their  pride  and  fiiry,  preserveth  them 
from  the  accesses  of  wisdom,  and  of  sober  men,  that  so  their 
malady  may  have  no  remedy :  and  there  like  a  drunken  man, 
iliey  rave  awhile,  and  tfpeak  big  words,  and  lay  about  them, 
■and  glory  in  the  honour  of  a  pestilence,  that  they  can  kiH 
in<sn ;  and  we  must  not  speak  to  them,  till  their  heads  are 
telAleid,  and  diey  conde  to  themselves,  and  that  is  not  YilBually 
till  the  hand  of  God  have  laid  them  lower  than  it  foimd 
tivem,  and  then  perhaps  they  "Will  again  hear  reason ;  unless 
]^de  hath  left  their  souls  as  desperate,  as  at  last  it  doth 
their  bodies  or  estates.    The  experience  of  this  age  ma^ 
stattd  on  record,  as  a  teacher  to  future  generations,  what 
power  there  is  in  great  successes,  to  conquer  both  reason, 
religion,  righteousness,  professions,  vows,  and  all  obligations 


CHAP.  VIII.]         ,  CHRISTIAN  POLITICS.  129 

to  Ood  and  man,  by  puffing  up  the  heart  with  pride,  and 
thereby  making  the  understanding  drunken. 


CHAPTER  VIII. 

Tit.  1.  Directions  against  Murder. 

Though  murder  be  a  sin  which  human  nature  and  interest 
do  so  powerfully  rise  up  against,  that  one  would  think  be- 
sides the  laws  of  nature,  and  the  fear  of  temporal  punish- 
ment, there  should  need  no  other  argument  against :  and 
though  it  be  a  sin  which  is  not  frequently  committed,  except 
by  soldiers,  yet  because  man's  corrupted  heart  is  liable  to 
it,  and  because  one  sin  of  such  a  heinous  nature  may  be 
more  mischievous  thap  many  small  infirmities,  I  shall  not 
wholly  pass  by  this  sin,  which  falls  in  order  here  before  me. 
I  shall  give  men  no  other  advice  against  it,  than  only  to 
open  to  them,  1.  The  Causes;  2.  The  Greatness;  and  3. 
The  Consequents  of  the  sin. 

I.  The  causes  of  murder,  are  either  the  nearest,  or  the 
more  radical  and  remote.  The  opening  of  the  nearest  sort 
of  causes,  will  be  but  to  tell  you,  how  many  ways  of  mur- 
dering the  world  is  used  to !  And  when  you  know  the  cause 
the  contrary  to  it  is  the  prevention.  Avoid  those  causes, 
and  yon  avoid  the  sin. 

i.  The  greatest  cause  of  the  cruellest  murders  is  unlaw- 
ful wars.  All  that  a  man  killeth  in  an  unlawful  war,  he  mnr^ 
dereth ;  and  all  that  the  army  killeth,  he  that  setteth  them 
at  work  by  command  or  counsel,  is  guilty  of  himself.  And 
therefore,  how  dreadful  a  thing  is  an  unrighteous  war  ?  And 
how  much  have  men  need  to  look  abotit  them,  and  try  every 
other  lawful  way,  and  suffer  long,  before  they  venture  upon 
war !  It  is  the  skill  and  glory  of  a  soldier,  when  he  can 
kill  more  than  other  men.  He  studieth  it ;  he  maketh  it  the 
matter  of  bis  greatest  care,  and  valour,  and  endeavour;  he 
goeth  through  very  great  difficulties  to  accomplish  it;  this 
is  not  like  a  sudden  and  involuntary  act.  Thieves  and  rob- 
bers kill  single  persons ;  but  soldiers  murder  thousands  at 
a  time :  and  because  there  is  none  at  present  to  judge  them 

VOL.    VI.  K 


ISO  CHRISTIAN    DIRECTORY.  [PART  lY. 

for  it,  they  wash  their  hands,  as  if  they  were  innocent,  and 
sleep  as  quietly,  as  if  the  avenger  of  blood  would  never  come. 
O  what  devils  are  those  counsellors  and  incendiaries  to 
princes  and  states,  who  stir  them  up  to  unlawful  wars ! 

2.  Another  cause  and  way  of  murder,  is  by  the  pride 
and  tyranny  of  men  in  power.  When  they  do  it  easily,  be- 
cause they  can  do  it ;  when  their  will  and  interest  is  their 
rule,  and  their  passion  seemeth  a  sufficient  warrant  for  their 
injustice.  It  is  not  only  Neros,  Tiberiuses,  Domitians,  &c. 
that  are  guilty  of  this  crying  crime  ;  but  O !  what  man  that 
careth  for  his  soul,  had  not  rather  be  tormented  a  thousand 
years,  than  have  the  blood-guiltiness  of  a  famous,  applauded 
Alexander,  or  Csesar,  or  Tamerlane,  to  answer  for  !  So  dan- 
gerous a  thing  is  it  to  have  power  to  do  mischief,  that  Uriah 
may  fall  by  David's  guilt,  and  Crispus  may  be  killed  by  his 
father  Constantine.  O  what  abundance  of  horrid  murders 
do  the  histories  of  almost  all  empires  and  kingdoms  of  the 
world  afford  us !  The  maps  of  the  affairs  of  Greeks  and  Ro- 
mans, of  Tartarians,  Turks,  Russians,  Germans,  of  heathens 
and  infidels,  of  Papists  and  too  many  Protestants,  are  drawn 
out  with  too  many  purple  lines,  and  their  histories  written 
in  letters  of  blood.  What  write  the  Christians  of  the  infi- 
dels, the  orthodox  of  the  Arians,  (Romans,  or  Goths,  or 
Vandals,)  or  the  most  impartial  historians  of  the  mock- ca- 
tholics of  Rome,  but  "  blood,  blood,  blood.**  How  proudly 
and  loftily  doth  a  tyrant  look,  when  he  telleth  the  oppressed 
innocent  that  displeaseth  him,  *'  Sirrah,  I  will  msike  you 
know  my  power !  Take  him,  imprison  him,  rack  him,  hang 
him  !**  Or  as  Pilate  to  Christ,  '*  Knowest  thou  not  that  I 
have  power  to  crucify  thee,  and  have  power  to  release 
thee'?"  "  I  will  make  you  know  that  your  life  is  in  my 
hand :  heat  the  furnace  seven  times  hotter  ^.*^  Alas,  poor 
worm !  Hast  thou  power  to  kill  ?  So  hath  a  toad  or  adder, 
or  mad  dog,  or  pestilence,  when  God  permitteth  it.  Hast 
thou  power  to  kill  ?  But  hast  thou  power  also  to  keep  thy- 
self alive  ?  And  to  keep  thy  corpse  from  rottenness  and 
dust?  And  to  keep  thy  soul  from  paying  for  it  in  hell?  Or 
to  keep  thy  conscience  from  worrying  thee  for  it  to  all  eter- 
nity ?  With  how  trembling  a  heart,  and  ghastly  look  wilt 
thou  at  last  hear  of  this,  which  now  thou  gloriest  in.    The 

•  John  xix.  10.  ^  Dan.  Hi. 


CHAP.  VIII.]  CHBI8TIAN  POLITICS.  tSI 

bones  and  dvst  of  the  oppressed  innocents,  will  be  as  great  aisd 
honourable  as  thine ;  and  their  souls  perhaps  in  rest  and  joy, 
when  thine  is  tormented  by  infernal  furies.  When  thou  art  in 
Nebuchadnezzar's  glory,  what  a  mercy  were  it  to  thee,  if  tho« 
mightest  be  turned  otit  among  the  beasts,  to  prevent  thy 
being  turned  out  among  the  devils.  If  killing  and  destroy-* 
ing  be  the  glory  of  thy  greatness,  the  devils  are  more  bo^ 
nourable  than  thou ;  and  as  thou  agreest  with  them  in  thy 
work  and  glory,  so  shalt  thou  in  the  reward. 

3.  Another  most  heinous  cause  of  murder  is,  a  malig'«' 
imnt  enmity  against  the  godly,  and  a  persecuting,  destrao- 
tive  zeal.    What  a  multitude  of  innocents  hath  this  con'-' 
sumed  !     And  what  innumerable  companies  of  holy  soiritf 
are  still  crying  for  vengeance  on  these  persecutors !    llie^ 
enmity  began  immediately  upon  the  fall,  between  the  wo^ 
man's  and  the  serpent's  seed.     It  shewed  itself  presently  iif 
the  two  first  men  that  were  bom  into  the  world.    A  msdf(g^ 
nant  envy  against  the  accepted  sacrifice  of  Abel,  was  abte 
to  make  his  brother  to  be  his  murderer.     And  it  is  usual 
with  the  devil,  to  cast  some  bone  of  carnal  interest  also  be^ 
tween  them,  to  heighten  the  malignant  enmity.    Wicked 
men  are  all  covetous,  voluptuous  and  proud  ;  and  the  doe- 
trine  and  practice  of  the  godly,  doth  contradict  them  and 
condemn  tliem  :  and  they  usually  espouse  some  wicked  in^ 
terest,  or  engage  themselves  in  soriie  service  of  the  devil, 
which  the  servants  of  Christ  are  bound  in  their  several  placea 
and  callings  to  resist.     And  then  not  only  this  resistance, 
though  it  be  but  by  the  most  humble  words  or  actions,  yea, 
the  very  conceit  that  they  are  not  for  their  interest  and  Way, 
doth  instigate  the  befooled  world  to  persecution.     And' 
thuB  an  Ishmael  and  an  Isaac,  an  Esau  and  a  Jacob,  a  Saut 
arod  a  David,  cannot  live  together  in  peace ;  ''  But  as  th^ 
he  that  was  bom  after  the  flesh,  persecuted  bim  that  was 
botn  after  the  Spirit,  e^en  so  it  is  now  *."    Saufs  interest 
mdkeih  him  think  it  just  to  persecute  David ;  and  religiously' 
he  Uesseth  those  that  furthered  him ;  •♦  Blessed  be  ye  rf 
the  Lofd,  for  ye  have  compassion  on  toe'*.'*    He  justifietk 
himself  in  mij^rdering  the  priests,  because  he  thought  thtit= 
they  helped  David  against  him ;  and  Doeg  seemeth  but  a 
dtttiful  subject,  in  executing  his  bloody  command  *•     And 

c  Gal.  U.  t9.  ''I  Sam.  ixiii.  31.  «  1  Sam.  xxii. 


1S32  -CHBI8ITIAN    DIRECTORY.  fPART  IV. 

Shimei  thought  he  might  boldly  curse  him  ^     Aad  he  could 
scarce  have  charged  him  with  more  odious  sin,  than  to  be 
*!  A  bloody  man,  and  a  man  of  Belial."     If  the  prophet 
apeak  against  Jeroboam's  political  religion,  he  will  say, 
*'  Lay  hold  on  him*."     Even  Asa  will  be  raging  wrathful, 
and  imprison  the  prophet  that  reprehendeth  his  sin^.    Ahab 
will  feed  Micaiah  in  a  prison  with  the  bread  and  water  of 
affliction,  if  he  contradict  him  *.     And  even  Jerusalem  killed 
the  prophets,  and  stoned  them  which  were  sent  to  gather 
them  under  the  gracious  wing  of  Christ  *".     "  Which  of  the 
prophets  did  they  not  persecute^?"     And  if  you  consider 
but  what  streams  of  blood  since  the  death  of  Christ  and  his 
apostles,  have  been  shed  for  the  sake  of  Christ  and  righ- 
teousness, it  will  make  you  wonder^  that  so  much  cruelty 
can.  consist  -with  humanity,  and  men  and  devils  should  be 
so  like.     The  same  man,  as  Paul,  as  soon  as  he  ceaseth  to 
shed  the  blood  of  others,  must  look  in  the  same  way  to  lose 
bis  own.     How  many  thousands  were  murdered  by  heathen 
Rome  in  the  ten  persecutions!     And  how  many  by  the 
Arian  emperors  and  kings  !     And  how  many  by  more  ortho- 
dox princes  in  their  particular  distastes !     And  yet  how  far 
hath  the  pretended  vicar  of  Christ  outdone  them  all !     How 
many  hundred  thousands  of  the  Albigenses,  Waldenses  and 
Bohemians,  hath  the  Papal  rage  consumed  !     Two  hundred 
thousand  the  Irish  murdered  in  a  little  space,  to  outgo  the 
thirty  or  forty  thousand  which  the  French  massacre  made 
an  end  of!     The  sacrifices  offered  by  their  fury  in  the  flames, 
in  the  Marian  persecution  here  in  England,  were  nothing  to 
what  one  day  hath  done  in  other  parts.     What  volumes  can 
contain  the  particular  histories  of  them  ?     What  a  shambles 
was  their  inquisition  in  the  Low  countries  ?     And  what  is 
the  employment  of  it  still  ?     So  that  a  doubting  man  would 
be  inclined  to  think,  that  Papal  Rome  is  the  murderous  Ba- 
bylon, that  doth  but  consider,  "  How  drunken  she  is  with 
the  blood  of  the  saints,  and  the  martyrs  of  Jesus;  and  that 
the  blood  of  saints  will  be  found  in  her,  in  her  day  of  trial*"." 
If  we  should  look  over  all  the  rest  of  the  world,  and  reckon 
up  the  torments  and  murders.of  the  innocent,  (in  Japan,  and 

^  2  Sam.  xvi.  7, 8.  ^1  Kings  *xiii.  4.  *>  2  Chroii.  xvi.  10. 

i   I  Kings  xxii.  XT.  ^  MaU.xxiilSr.  '  Acts  vii.  52. 

">  Rev.  zvit.  6.     xviii.  24. 


CHAP.  VIII.]  CUKISTIAK  POL.inri€fi.  :  133 

most  parts  of  the  worlds  wherever  Christianity  came)  it  may 
increase  your  wonder^  that  devils  and  men  are  still  so  like. 
Yea,  though  there  be  as  loud  a  testimony  in  human  nature 
against  this  bloodiness,  as  almost  any  sin  whatsoever ;  and 
though  the  names  of  persecutors  always  stink  to  following 
generations,  how  proudly  soever  they  carried  it  for  a  time.; 
and  though  one  would  think  a  persecutor  should  need  no. 
cure  but  his  own  pride/  that  his  name  may  not  be  left  as^ 
Pilate's  in  the  creed,  to  be  odious  in  the  mouths  of  the  ages, 
that  come  after  him ;  yet  for  all  this,  so  deep  is  the  enmity* 
so  potent  is  the  devil,  so  blinding  a  thing  is  sin,  and  interest* 
and  passion,  that  still  one  generation  of  persecutors  doth 
succeed  the  others  ;  and  they  kill  the  present  saints,  while 
they  honour  the  dead  ones,  and  build  them  monuments,  and 
say,  *'  If  we  had  lived  in  the  days  of  our  fathers,  we  would 
not  have  been  partakers  with  them  in  the- prophet's  blood." 
Read  well  Matt,  xxiii.  29.  to  the  end.  What  a  sea  of  righ- 
teous blood  hath  malignity  and  persecuting  zeal  drawn  out ! 

4.  Another  cause  of  murder  is,  rash  and  unrighteous 
judgment.  When  judges  are  ignorant,  or  partial,  or  per-, 
verted  by  passion,  or  prejudice,  or  respect  of  persons :  but, 
though  many  an  innocent  hath  suffered  this  way,  I  hope 
among  Christians,  this  is  one  of  the  rarest  causes. 

6.  Another  way  of  murder  is  by  oppression  and  uncha- 
ritableness ;  when  the  poor  are  kept  destitute  of  necessaries 
to  preserve  their  lives  :  though  few  of  them  die  directly  of 
famine,  yet  thousands  of  them  die  of  tho'se  sicknesses  which 
they  contract  by  unwholesome  food.^  And  all  those  are 
guilty  of  their  death,  either  that  cause  it  by  oppression,  or 
that  relieve  th^n^  not  when  they  are  abl^  and  obliged 

to  it". 

6.  Another  way  and  cause  of  murder  is,  by  thieves,  and 
robbers,  that  do  it  to  possess  themselves  of  that  which  is 
another  man's  ;  when  riotousness  or  idleness  hath  consumed 
what  they  had  themselves,  and  sloth  and  pride  will  not  suffer 
them  to  labour,  nor  sensuality  suffer  them  to  endure  want, 
then  they  will  have  it  by  right  or  wrong,  whatever  it  cost 
them.  God's  laws  or  man's,  the  gallows  or  hell  shall  not 
deter  them;  but  have  it  they  will,  though  they  rob  and 
murder,  and   are  hanged  and  damned  for  it.     Alas !  how 

"  James. ▼.  1—5.    : 


134  GHRISTIAK   mRBCTORY.  [FAKT  iV. 

dMT  a  purchase  4I0  they  make !  How  much  easier  are  their 
greatest  wants,  than  the  wrath  of  Ood,  and  the  pains  of 
hell! 

7.  Another  cause  of  mnrder  is,  guilt  and  shame.  When 
wicked  people  have  done  some  great  disgraceful  sin,  which 
will  utterly  shame  them,  or  undo  them  if  it  be  known,  diey 
tfe  tempted  to  murder  them  that  know  it,  to  conceal  the 
crime  and  save  themselves.  Thus  many  a  whoremonger 
hath  murdered  her  that  he  hath  committed  fornication  wkh ; 
and  many  a  whore  hath  murdered  her  child  (before  the  birth 
or  after)  to  prevent  the  shame.  But  how  madly  do  they 
iovget  the  day,  when  both  the  one  and  the  other  will  be 
brought  to  light !  And  the  righteous  Judge  will  make  them 
know,  that  all  their  wicked  shifts  will  be  their  conftision, 
because  there  is  no  hiding  them  from  him. 

6.  Another  cause  is,  furious  anger,  which  mastereth 
reason,  and  for  the  present  makes  them  mad ;  and  drunken- 
ness which  doth  the  same.  Many  an  one  hath  killed 
another  in  his  fury  or  his  drink ;  so  dangerous  is  it  to  suffer 
reason  to  lose  its  power,  and  to  use  ourselves  to  a  Bedlam 
course !  And  so  necessary  is  it,  to  get  a  sober,  meek,  and 
quiet  spirit,  and  mortify  and  master  these  turbulent  and 
beastly  vices. 

9.  Another  cause  of  murder  is,  malice  and  revenge. 
When  men's  own  wrongs  or  sufferings  are  so  great  a  matter 
to  them,  and  they  have  so  little  learned  to  bear  them,  that 
they  hate  that  man  that  is  the  cause  of  them,  and  boil  with 
a  revengeful  desire  of  his  ruin.  And  this  sin  hath  in  it  so 
much  of  the  .devil,  that  those  that  are  once  addicted  to  it, 
are  almost  wholly  at  his  command.  He  maketh  witches  of 
some,  and  murderers  of  others,  and  wretches  of  ail !  Who 
set  themselves  in  the  place  of  God,  and  will  do  justice  as 
they  call  it  for  themselves,  as  if  God  were  not  just  enough 
to  do  it.  And  so  sweet  is  revenge  to  their  furious  nature, 
(as  the  damning  of  men  is  to  the  devil,)  ihat  revenged  they 
will  be,  though  they  lose  their  souls  by  it ;  and  the  impo- 
tency  and  baseness  of  their  spirits  is  siich,  that  they  say, 
'  Flesh  and  blood  is  unable  to  bear  it«^ 

10.  Another  cause  of  murder  is,  a  wicked  impatience 
with  near  relations,  and  a  hatred  of  those  that  should  be 
most  dearly  loved.    Thus  many  men  and  women  have  mur- 


CHAP.  VIlI.j        CHRISTIAN  POLltlCS^  1^ 

dered  their  wives  and  husbands^  when  either  adulterous  lust 
hath  given  up  their  hearts  to  another,  or  a  cross,  impatient, 
discontented  mind,  hath  made  them  seem  intolerable  bur-* 
dens  to  each  other ;  and  then  the  devil  that  destroyed  their 
love  and  brought  them  thus  far,  will  be  their  teacher  in  the 
rest,  and  shew  them  how  to  ease  themselves,  till  he  hath  led 
them  to  the  gallows,  and  to  helL  How  necessary  is  it  ta 
keep  in  the  way  of  duty,  and  abhor  and  suppress  the  begin- 
nings of  sin ! 

11.  And  sometimes  covetousness  hath  caused  murdei; 
when  one  man  desireth  another  man's  estate.  Thus  Ahab 
came  by  Naboth's  vineyards  to  his  cost.  And  many  a  one 
desireth  the  death  of  another,  whose  estate  must  fall  to  him 
at  the  other's  death.  Thus  many  a  child  in  heart  is  guilty 
of  the  murder  of  his  parents,  though  he  actually  commit  it 
not ;  yea,  a  secret  gladness  when  Uiey  are  dead,  doth  shew 
the  guilt  of  some  such  desires  while  they  were  living ;  and 
the  very  abatement  of  jiiuch  moderate  mourning,  as  natural 
affection  should  procure,  (because  the  estate  is  thereby  come 
to  them  as  the  heirs)  doth  shew  that  such  are  far  from  inno- 
cent. Many  a  Judas  for  covetousness  hath  betrayed  an- 
other !  Many  a  false  witness  for  covetousness  hath  sold 
another's  life ;  many  a  thief  for  covetousness  hath  taken 
away  another's  life,  to  get  his  money  ;  and  many  a  covetous 
landlord  hath  longed  for  his  tenant's  death,  and  been  glad 
to  hear  of  it ;  and  many  a  covetous  soldier  hath  made  a 
trade  of  killing  men  for  money.  So  true  is  it,  **  That  the 
love  of  money  is  the  root  of  all  evil ; "  and  therefore  is  one 
cause  of  all  Uiis. 

12.  And  ambition  is  too  common  a  cause  of  murder^ 
among  the  great  ones  of  the  world.  How  many  have  dis- 
patched others  out  of  the  world,  because  they  stood  in  the 
way  of  their  advancement !  For  a  long  time  together  it  was 
the  ordinary  way  of  rising,  and  dying,  to  the  Roman  and 
Oreek  emperors ;  for  one  to  procure  the  murder  of  the  em<r 
peror,  that  he  might  usurp  his  seat,  and  then  to  be  so  mur- 
dered by  another  himself;  and  every  soldier  that  looked  for 
preferment  by  the  change,  was  ready  to  be  an  instrument  in 
the  fact.  And  thus  hath  even  the  Roman  seat  of  his  mock- 
holiness,  for  a  long  time  and  oft  received  its  successors,  by 
the  poison  or  other  murdering  of  the  possessors  of  the  desi- 


186  CHRISTIAN  DIRECTORY.  [PART    IV. 

red  place.  And  alas,  how  many  thausands  hath  that  see  de- 
voured to  defend  its  universal  empire,  under  the  name  of  the 
spiritual  headship  of  the  church  !  How  many  unlawful  wars 
have  they  raised  or  cherished,  even  against  Christian  empe- 
rors and  kings  i  How  many  thousands  have  been  massa- 
cred I  How  many  assassinated,  as  Henry  the  third,  and  Henry 
the  fourth,  of  France !  .  Besides  those  that  fires  and  inqur- 
sitions  have  consumed  :  and  all  these  have  been  the  flames 
of  pride.  Yea,  when  their  fellow-subjects  in  Munster,  and 
in  England,  (the  Anabaptists  and  Seekers)  have  catched 
some  of  their  proud  disease,  it  hath  worked  in  the  same  way 
of  blood  and  cruelty. 

But  besides  these  twelve  gi*eat  sins,  which  are  the  near- 
est cause  of  murder,  there  are  many  more  which  are  yet 
greater,  and  deeper  in  nature,  which  are  the  roots  of  all ; 
especially  these : 

1.  The  first  cause  is,  the  want  of  true  belief  of  the  Word 
of  God,  and  the  judgment  and  punishment  to  come,  and  the 
want  of  the  knowledge  of  God  himself:  atheism  andinfide- 
lity. 

2.  Hence  cometh  the  want  of  the  true  fear  of  God,  and 
subjection  to  his  holy  laws. 

3.  The  predominance  of  selfishness  in  all  the  nnsancti- 
fied,  is  the  radical  inclination  to  murder,  and  all  the  injus- 
tice that  is  committed. 

4.  And  the  want  of  charity,  or  loving  our  neighbour  as 
ourselves,  doth  bring  men  near  to  the  execution,  and  leav- 
eth  little  inward  restraint. 

By  all  this  you  may  see  how  this  sin  must  be  prevented. 
(And  let  not  any  man  think  it  a  needless  work.  Thousands 
have  been  guilty  of  murder  that  once  thought  themselves  as 
far  from  it  as  you.)  1.  The  soul  must  be  possessed  with  the 
knowledge  of  God,  and  the  true  belief  of  his  Word  and 
judgment.  2.  Hereby  it  must  be  possessed  of  the  fear  of 
God,  and  subjection  to  him.  3.  And  the  love  of  God  must 
mortify  the  power  of  selfishness.  4.  And  also  much  pos* 
sess  us  with  a  true  love  to  our  neighbours,  yea,  and  enemies 
for  his  sake.  6.  And  the  twelve  forementioned  causes  of 
nfurder  will  thus  be  destroyed  at  the  root. 

II.  And  some  further  help  it  will  be  to  understand  the 
greatness  of  this  sin.     Consider  therefore,  1.  It  is  an  unlaw- 


CHAP.  VIII.]         CHRISTIAN    POLITICS.  137 

ful  destroying,  not  only  a  creature  of  God,  but  one  of  bis 
noblest  creatures  upon  earth  !  Even  one  that  beareth  (at 
least,  the  natural)  image  of  God.  *'  And  surely,  your  blood 
of  your  lives  will  I  require ;  at  the  hand  of  every  beast  will 
I  require  it ;  and  at  the  hand  of  man ;  at  the  hand  of  every^ 
man's  brother  will  I  require  the  life  of  man.  Whoso  sheddeth 
man's  blood,  by  man  shall  his  blood  be  shed ;  for  in  the 
image  of  God  made  he  man''/'  Yea,  God  will  not  only  have 
the  beast  slain  that  killeth  a  man,  but  also  forbiddeth  there 
the  eating  of  blood,  verse  4.,  that  man  might  not  be  accus- 
tomed to  cruelty. 

2.  It  is  the  opening  a  door  to  confusion,  and  all  calami- 
ty in  the  world ;  for  if  one  man  may  kill  another  without  the 
sentence  of  the  magistrate,  another  may  kill  him ;  and  the 
world  will  be  like  mastiffs  or  mad  dogs,  turned  all  loose  on 
one  another,  kill  that  kill  can. 

3.  If  it  be  a  wicked  man  that  is  killed,  it  is  the  sending 
of  a  soul  to  hell,  and  cutting  off  his  time  of  repentance,  and 
his  hopes.  If  it  be  a  godly  man,  it  is  a  depriving  of  the  . 
world  of  the  blessing  of  a  profitable  member,  and  all  that 
are  about  him  of  the  benefits  of  his  goodness,  and  God  of 
the  service,  which  he  was  here  to  have  performed.  These 
are  enough  to  infer  the  dreadful  consequents  to  the  mur- 
derer, which  are  such  as  these. 

III.  1.  It  is  a  sin  which  bringeth  so  great  a  guilt,  that 
if  it  be  repented  of,  and  pardoned,  yet  conscience  very  hard- 
ly doth  ever  attain  to  peace  and  quietness  in  this  world ; 
and  if  it  be  unpardoned,  it  is  enough  to  make  a  man  his  own 
executioner  and  tormenter. 

2.  It  is  a  sin  that  seldom  escapeth  vengeance  in  this  life : 
if  the  law  of  the  land  take  not  away  their  lives,  as  God  ap- 
pointeth.  Gen.  ix.  6.,  God  useth  to  follow  them  with  his  ex- 
traordinary plagues,  and  causeth  their  sin  to  find  them  out ; 
so  that  the  bloodthirsty  man  doth  seldom  live  out  half  his 
days.  The  treatises  purposely  written  on  this  subject,  and 
the  experience  of  all  ages,  do  give  us  very  wonderfiil  narra- 
tives of  God's  judgments,  in  the  detecting  of  murderers  and 
bringing  them  to  punishment.  They  go  about  awhile  like 
Cain,  with  a  terrified  conscience,  afraid  of  every  one  they 

■*  Gen.  ix.  5,  6. 


138  CUKI8TIAN    DIRECTORY.  [PART  IV. 

see,  till  seasonable  vengeance  give  them  their  reward ;  or 
rather  send  them  to  the  place  where  they  must  receive  iU 

3.  For  it  is  eternal  torment,  under  the  wrath  of  God, 
which  is  the  final  punishment  which  they  must  expect,  (if 
very  great  repentance,  and  the  blood  of  Christ,  do  not  pre- 
yeokt  it)*  There  are  few  I  think  that  by  shame  and  terror  of 
conscience,  are  not  brought  to  such  a  repentance,  as  Cain 
and  Judas  had,  or  as  a  man  that  hath  brought  calamity  on 
himself;  and  therefore  wish  they  had  never  done  it,  because 
of  their  own  unhappiness  thereby  (except  those  persecutors 
or  murderers  that  are  hardened  by  error,  pride  or  power)  ; 
but  this  will  not  prevent  the  vengeance  of  Ood  in  their  dam- 
nation :  it  must  be  a  deep  repentance  proceeding  from  the 
love  of  Ood  and  man,  and  the  hatred  of  sin,  and  sense  of 
God's  displeasure  for  it,  which  is  only  found  in  sanctified 
aouls !  And  alas,  how  few  murderers  ever  have  the  grace 
to  manifest  any  such  renovation  and  repentance ! 

9 
I 

Tit.  2.  Advice  against  Self-murder. 

Though  self-murder  be  a  sin  which  nature  halb  as  strong- 
ly inclined  man  against,  as  any  sin  in  the  worid  that  I  re- 
member, and  therefore  I  shall  say  but  little  of  it ;  yet  expe- 
rience telleth  us,  that  it  is  a  sin  that  some  persons  are  in 
danger  of,  and  therefore  I  shall  not  pass  it  by. 

The  prevention  of  it  lieth  in  the  avoiding  of  these  follow- 
ing causes  of  it. 

Direct,  i.  *  The  commonest  cause  is  prevailing  melan- 
choly, which  is  near  to  madness  ;  therefore  to  prevent  this 
sad  disease,  or  to  cure  it  if  contracted,  and  to  watch  them  in 
the  meantime,  is  the  chief  prevention  of  this  sin.'  Though 
there  be  much  more  hope  of  the  salvation  of  such,  as  want 
the  use  of  dieir  understandings,  because  so  far  it  may  be 
mdled  involuntary,  yet  it  is  a  very  dreadful  case,  especially 
IK)  far  ks  reason  remaineth  in  any  power.  But  it  is  not  more 
natural  for  a  man  in  a  fever  to  thirst  and  rave,  than  for  me- 
lancholy, at  the  height,  to  incline  men  to  make  away  them- 
selves. For  the  disease  will  let  them  feel  nothing  but  misery 
and  despair,  and  say  nothing,  but,  '  I  am  forsaken,  miserar 
ble  and  undone ! '  And  not  only  maketh  them  weary  of 
their  lives  (even  while  they  are  afraid  to  die),  but  the  devil 


CHAP.  Vlll.]         CHMniAN  POLITICS.  139 

hath  aome  great  adrantieiga  by  it,  to  urge  them  to  do  it ;  bo 
that  if  diey  pass  over  a  bridge^  hevrgeth  them  to  leap  into 
the  Water ;  if  they  see  a  knife^  A«y  are  presently  urged  to 
kill  themselves  with  it ;  and  feel,  as  if  it  were,  something 
within  them  importunatdy  provoking  tkmuty  and  saying, 
'  Do  it,  <to  it  now ; '  and  giving  them  no  MiC  Insomnch, 
that  many  of  them  contrive  it,  and  cast  about  seerelly  how 
diey  may  accomplish  it. 

Though  the  cure  of  these  poor  people  belong  as  mueh  to 
other's  care  as  to  their  own,  yet  so  far  as  they  yet  can  vsa& 
their  reason,  they  must  he  warned,  1.  To  abhor  all  these 
suggestions,  and  give  them  not  room  a  moment  in  their 
minds. 

And  2.  To  avoid  all  occasions  of  the  sin,  and  not  to  be 
near  a  knife,  a  river,  or  any  instrument  which  the  devil  would 
have  them  use  in  the  execution. 

And  3.  To  open  their  case  to  others,  and  tell  them  all, 
that  they  may  help  to  their  preservation. 

4.  And  especially  to  be  willing  to  use  the  means,  both 
physic,  and  satisfying  counsel,  which  tend  to  cure  their 
disease.  And  if  there  be  any  rooted  cause  in  the  mind  that 
was  antecedent  to  the  melancholy,  it  must  be  carefully  look- 
ed to  in  the  cure. 

Direct,  u.  *Take  heed  of  worldly  trouble  and  discon- 
tent; for  this  also  is  a  common  cause/  Either  it  suddenly 
casteth  men  into  melancholy,  or  without  it  of  itself  overtum- 
eth  their  reason,  so  fisur  as  to  make  them  violently  dispatch 
Hiemselves  ;  especially,  if  it  fall  out  in  a  mind  where  there 
is  a  mixture  of  these  two  causes  :  1.  Unmortified  love  to 
any  creature.  2.  And  an  impotent  and  passionate  mind  ; 
their  discontent  doth  cause  such  unquietness,  that  they  will 
IMously  go  to  hell  for  ease.  Mortify  therefore  first  your 
worldly  lusts,  and  set  not  too  much  by  any  earthly  thing : 
if  you  did  not  foolishly  overvalue  yourselves,  or  your  credit, 
or  your  wealth  or  friends,  there  would  be  nothing  to  feed 
your  discontent :  make  no  greater  a  matter  of  the  world  than 
it  deserveth,  and  you  will  make  no  such  great  matter  of  your 


And  2.  Mortify  your  turbulent  passions,  and  give  not 
way  to  Bedlam  fury  to  overcome  your  reason.  Oo  to 
Christ,  to  beg  and  learn  to  be  meek  and  lowly  in  spirit,  and 


140  CHRISTIAN    DIRECTORY.  [PART    iy„ 

then  your  troubled  minds  will  have  rest^.  Passionate  wo- 
men«  and  such  other  feeble  spirited  persons,  that  are  easily 
troubled  and  hardly  quieted  and  pleased^have  great  cause  to 
bend  their  greatest  endeavours  to  the  curing  of  this  impo- 
tent temper  of  mind,  and  procuring  from  God  such  strength- 
ening grace,  as  may  restore  their  reason  to  its  power. 

Direct,  iii.  '  And  sometimes  sudden  passion  itself,  with- 
out any  longer  discontent,  hath  caused  men  to  make  away 
themselves.'  Mortify  therefore  and  watch  over  such  dis- 
tracting passions. 

Direct,  iv.  'Take  heed  of  running  into  the  guilt  of  any 
heinous  sin.'  For  though  you  may  feel  no  hurt  from  it  at 
the  present,  when  conscience  is  awakened,  it  is  so  disquiet- 
ing a  thing,  that  it  maketh  many  a  one  hang  himself.  Some 
grievous  sins  are  so  tormenting  to  the  conscience,  that  they 
give  many  no  rest,  till  they  have  brought  them  to  Judas*s 
or  Ahithophel's  end.  Especially  take  heed  of  sinning 
against  conscience,  and  of  yielding  to  that  for  fear  of  men, 
which  God  and  conscience  charge  you  to  forbear.  For  the 
case  of  many  a  hundred  as  well  as  Spira,  may  tell  you  into 
what  calamity  this  may  cast  you.  If  man  be  the  master  of 
your  religion,  you  have  no  religion ;  for  what  is  religion,  but 
the  subjection  to  God,  especially  in  the  matters  of  his  wor- 
ship ;  and  if  God  be  subjected  to  man,  he  is  taken  for  no-god. 
When  you  worship  a  god  that  is  inferior  to  a  man,  then  you 
may  subject  your  religion  to  the  will  of  that  man.  Keep 
God  and  conscience  at  peace  with  you,  if  you  love  your^ 
selves,  though  thereby  you  lose  your  peace  with  the  world. 

Direct,  v.  '  Keep  up  a  believing  foresight  of  the  state ' 
which  death  will  send  you  to/  And  then  if  you  have  the 
use  of  reason,  hell  at  least,  will  hold  your  hands,  and  make 
you  afraid  of  venturing  upon  death.  What  repentance  are 
you  like  to  have,  when  you  die  in  the  very  act  of  sin?  And 
when  an  unmortified  lust  or  love  of  the  world,  doth  hurry 
you  to  the  halter  by  sinful  discontent  ?  And  what  hope  of 
pardon  without  repentance  ?  How  exceeding  likely  there- 
fore is  it,  that  whenever  you  put  yourselves  out  of  your  pre- 
sent pain  and  trouble  you  send  your  souls  to  endless  tor- 
ments !  And  will  it  ease  you  to  pass  from  poverty  or  crosses 
into  hell  ?     Or  will  you  damn  your  souls,  because  another 


CHAP.  VIII.]         CHRISTIAN  POLITICS.  141 

wrongeth  you  ?     O  the  madness  of  a  sinner !     Who  will  you 
think  hath  wronged  you  most,  when  you  feel  hell-fire  ?     Are 
you  weary  of  your  lives,  and  will  you  go  to  hell  for  ease  ? 
Alas,  how  quickly  would  you  be  glad  to  be  here  again,  in  a 
more  painful  condition  than  that  which  you  were  so  weary 
of!  yea,  and  to  endure  it  a  thousand  years!     Suppose  you 
saw  hell  before  your  eyes,  would  you  leap  into  it?     Is  not 
time  of  repentance  a  mercy  to  be  valued  ?     Yea,  a  little  re- 
prieve from  endless  misery  is  better  than  nothing.     What 
need  you  make  haste  to  come  to  hell  ?     Will  it  not  be  soon 
enough,  if  you  stay  thence  as  long  as  you  can  ?     And  why 
will  you  throw  away  your  hopes,  and  put  yourselves  past 
all  probability  of  recovery,  before  God  put  you  so  himself? 
Direct,  vi.  'Understand  the  wonders  of  mercy  revealed, 
and  bestowed  on  mankind  in  Jesus  Christ ;  and  understand 
the  tenor  of  the  covenant  of  grace.'     The  ignorance  of  this 
is  it  that  keepeth  a  bitter  taste  upon  your  spirits  ;  and  ma- 
kethyou  cry  out.  Forsaken  and  undone;  when  such  mira- 
cles of  mercy  are  wrought  for  your  salvation.     And  the  igno- 
rance of  this  is  it  that  maketh  you  foolishly  cry  out, '  There 
is  no  hope;  the  day  of  grace  is  past;  it  is  too  late;  God  will 
never  shew  me  mercy  ! '  When  his  Word  assureth  all  that  will 
believe  it,  that  *'  whoever  confesseth  and  forsaketh  his  sins, 
shall  have  mercy  p."     "  And  if  we  confess  our  sins,  be  is 
faithful  and  just  to  forgive  V    "And  that  whoever  will, 
may  freely  drink  of  the  waters  of  life  ^''    "  And  that  who- 
ever believeth  in  him,  shall  not  perish,  but  have  everlasting 
life  V     I  have  no  other  hope  of  my  salvation,  but  that  Gos- 
pel, which  promiseth  pardon  and  salvation,  unto  all,  that  at 
any  time,  repent  and  turn  to  God  by  faith  in  Christ :  and  I  dare 
lay  my  salvation  on  the  truth  of  this,  that  Christ  never  re- 
jected any  sinner  how  great  soever,  that  at  any  time  in  this 
life,  was  truly  willing  to  come  to  him,  and  to  God  by  him« 
**  He  that  cometh  unto  me  I  will  in  no  wise  cast  out  K** 
But  the  malicious  devil  would  fain  make  God  seem  odious 
to  the  soul,  and  representeth  love  itself  as  our  enemy,  that 
we  might  not  love  him  !     Despair  is  such  a  part  of  hell,  t(iat 
if  he  could  bring  us  to  it,  he  would  think  he  had  us  half  in 
bell  already ;  and  then  he  would  urge  us  to  dispatch  our- 

P  Prov.xsviii.l9.  *>  1  John  i.  9.  '  Rev.  zxii.  J  7. 

•  John  iii.  ir.  «  John  ▼!.  37. 


142  CHKISTIAN    DIRECTORY.  [PART  !¥• 

selves^  that  we  might  be  there  indeed,  and  our  despair  might 
be  incurable.  How  blind  is  he  that  seeth  not  the  devil  in 
all  this ! 


CHAPTER  IX. 


Directions  for  the  forgiving  of  Enemies,  and  those  that  injure 
us ;  against  Wrath,  and  Malice,  and  Revenge,  and  Persecu- 
tion. 

It  is  not  only  actac^I  murder  which  is  forbidden  in  the  sixth 
commandment,  but  also  all  inordinate  wrath,  and  malice,  and 
desires  of  revenge,  and  injuring  the  person  of  our  neighbour 
or  our  enemy ;  for  so  the  Prophet  and  Judge  of  the  church 
hath  himself  expounded  it.  Matt.  v.  21,22.  Anger  hath  a 
hurting  inclination,  and  malice  is  a  fixed  anger,  and  revenge 
is  the  fruit  of  both  or  either  of  them.  He  that  will  be  free 
from  injurious  actions,  must  subdue  that  wrath  and  malice 
which  is  their  cause.  Heart-murders  and  injuries  must  be 
carefully  rooted  up ;  "  For  out  of  the  heart  proceed  evil 
thoughts  and  murders  *,"  8cc.  This  is  the.  fire  of  hell  oh 
which  an  evil  tongue  is  set  ^,  and  this  must  be  quenched  if 
you  would  be  innocent. 

Direct,  i.  '  See  God  in  your  neighbour,  and  love  him  for 
that  of  God  which  is  upon  him.*  If  he  be  holy,  he  hath  the 
moral  image  of  God.  If  he  be  unholy,  he  hath  his 
natural  image  as  he  is  a  man.  He  is  not  only  God's  crea- 
ture, but  his  reasonable  creature,  and  the  lord  of  his  inferior 
works :  and  art  thou  a  child  of  God,  and  yet  canst  not  see 
him,  and  love  him  in  his  works  ?  Without  God  he  is  nothing, 
whom  thou  art  so  much  offended  with  ;  and'  though  there  be 
somewhat  in  him  which  is  not  of  God,  which  may  deserve 
thy  hatred,  yet  that  is  not  his  substance  or  person :  hate 
not,  or  wrong  not  that  which  is  of  God.  It  would  raise  in 
you  such  a  reverence,  as  would  assuage  your  wrath,  if  you 
could  but  see  God  in  him  that  you  are  displeased  with. 

Direct.  \u  'To  this  end  observe  more  the  good  which  is 
in  your  neighbour,  than  the  evil.'  Malice  overlooketh  all 
that  is  good  and  amiable^  and  can  see  nothing  but  that 

*  Bfatt.  XT.  19*    '  ^  James  iii.  6. 


CHAP.   IX.]  CHRISTIAN  POLITICS.  143 

which  is  bad  and  detestable :  it  hearkeneth  more  to  them 
that  dispraise  and  open  the  faults  of  others,  than  to  those 
that  praise  them  and  declare  their  virtues :  nor  that  good 
and  evil  must  be  confounded  ;  but  the  good  as  well  as  the 
evil  must  be  acknowledged.  We  have  more  use  ourselves 
for  the  observation  of  their  virtues  than  of  their  faults ;  and 
it  is  more  our  duty :  and  were  it  never  so  little  good  that  is 
in  them,  the  right  observing  of  it,  at  least  would  much  dimi- 
nish your  dislike. 

Direct,  iii.  '  Learn  but  to  love  your  neighbour  as  your- 
self, and  this  will  make  it  easy  to  you  both  to  forbear  liim 
and  forgive  him.'  With  yourself  you  are  not  apt  to  be  so 
angry.  Against  yourself  you  bear  no  malice,  or  desire  no 
revenge  that  shall  do  you  hurt.  As  you  af e  angry  with  your- 
self penitently  for  the  faults  you  have  committed,  but  not  so 
as  to  desire  your  own  destruction,  or  final  hurt ;  but  with 
such  a  displeasure  as  tendethto  your  recovery ;  so  also  must 
you  do  to  others. 

Direct,  iv.  'To  this  end  be  sure  to  mortify  your  selfish- 
ness.' For  it  is  the  inordinate  respect  that  men  have  to 
themselves,  which  maketh  them  aggravate  the  faults  of  all 
that  are  against  them,  or  ofiend  them.  Be  humble  and  self- 
denying,  and  you  will  think  yourselves  so  mean  and  incon* 
siderable,  that  no  fault  can  be  very  great,  nor  deserve  much 
displeasure,  merely  as  it  is  against  you.  A  proud,  self-es- 
teeming man  is  easily  provoked  and  hardly  reconciled  with- 
out great  submission ;  because  he  thinketh  so  highly  of  him^ 
self,  that  he  thinketh  heinously  of  all  that  is  said  or  done 
against  him ;  and  he  is  so  over-dear  to  himself,  that  he  is 
impatient  with  his  adversary. 

Direct*  v.  '  Be  not  your  own  judge  in  cases  of  settled 
malice  or  revenge ;  but  let  some  impartial,  sober  by-stander 
be  the  judge.'  For  a  selfish,  passionate,  distempered  mind^ 
is  very  unlikely  to  judge  aright.  And  most  men  have  so 
much  of  these  diseases,  that  they  are  very  unfit  to  be  judges 
in  their  own  case.  Ask  first  some  wise,  impartial  man, 
whether  it  be  best  for  thee  to  be  malicious  and  revengeful 
against  such  a  one  that  thou  thinkest  hath  greatly  wronged 
thee>  or  rather  to  love  him  and  forgive  him. 

Direct. ri.  'Take  time  to  deliberate  upon  the  matter, 
and  do  nothing  rashly  in  the  heat  of  passion  against  an- 


144  CHRISTIAN    DIR£CTORY.  [PART    IV. 

Other.'  Wrath  and  malice  will  vanish,  if  you  bring  the  mat- 
ter into  the  light,  and  use  but  those  effectual  considerationB 
which  will  shew  their  sinfulness  and  shame ;  I  shall  there- 
fore next  here  set  down  some  such  considerations,  as  are 
most  powerful  to  suppress  them . 

Con$id,  I.  Remember  first, '  That  whoever  hath  offended 
you,  hath  offended  Qod  by  greater  injuries,  and  if  Ood  for- 
give him  the  greater,  why  should  not  you  forgive  the  less  V 
The  same  fault  which  he  did  against  you,  is  a  greater  crime 
as  against  God  than  as  against  you;  And  many  a  hundred 
more  hath  he  committed.  It  is  a  small  matter  to  displease 
such  a  worm  as  man,  in  comparison  of  the  displeasing  of 
Almighty  God :  and  should  not  his  childi*en  imitate  their 
heavenly  Father  ?  *  Doth  he  remit  the  pains  of  hell,  and  can- 
not you  forbear  your  passionate  revenge  ?  Let  me  ask  you, 
whether*  you  desire  that  God  should  forgive  him  his  sins  or 
not?  (both  that  and  all  the  rest  which  he  hath  committed;) 
If  you  say,  'No,'  you  are  devilish  and  inhuman,  who 
would  not  have  God  forgive  a  sinner :  if  you  say,  '  Yea,* 
you  condemn,  yea,  and  contradict  yourselves.  While  you 
say  you  would  have  God  forgive  him,  and  yet  yourselves 
will  not  forgive  him ;  (I  speak  not  of  necessary  correction 
but  revenge). 

Consid.  II.  '  Consider  also  that  you  have  much  more 
yourselves  to  be  forgiven  by  God,  or  you  are  undone  for 
ever.'  There  is  no  comparison  between  other  men's  offen- 
ces against  you,  and  your  offences  against  God,  either  for 
the  number  of  them,  or  the  greatness,  or  the  desert.  Dost 
thou  owe  to  God  ten  thousand  talents,  and  wilt  thou  lay 
hold  on  thy  brother  for  a  hundred  pence  ?  See  then  thy 
doom.  Matt,  xviii.  34. ;  the  tormenters  shall  exact  thy  debt 
to  God.  Doth  it  beseem  that  man  to  aggravate  or  revenge 
his  little  injuries,  who  deserveth  damnation,  and  forfeiteih 
his  soul  every  day  and  hour  ?  And  hath  no  hope  of  his  own 
salvation,  but  by  the  free  forgiveness  of  all  his  sins  ? 

CoTuid,  III.  '  Either  thou  art  thyself  a  member  of  Christ 
or  not.  If  not,  thou  art  yet  under  the  guilt  t)f  all  the  sins 
that  ever  thou  didst  commit.'  And  doth  it  beseem  that  man 
to  be  severe  and  revengeful  against  others,  that  must  for 
ever  be  damned  for  his  own  transgressions,  if  a  speedy  con- 
version do  not  prevent  it?     Sure  you  have  somewhat  else  to 


ClfAp^  IX.]  CHRISTIAN    POLITICS.  146 

thiok  on,  than  of  yoar  petty  injuries  from  men !  But  if 
thou  be  indeed  a  member  of  Christ,  thy  sins  are  all  par- 
doned by  the  price  of  thy  Redeemer's  blood  !  And  canst 
thou  feel  the  sweetness  of  so  great  a  mercy,  and  not  feel  a 
strong  obligation  on  thee  to  forgive  thy  brother  ?  Must  Christ 
be  a  sacrifice  for  thy  oifences?  and  must  thy  .brother,  who 
offended  thee,  be  sacrificed  to  thy  wrath  ? 

Cansid.  iv.  '  Thou  art  not  forgiven  of  God,  if  thou  dost 
not  forgive/  For,  1.  If  ever  the  love  of  Ood  and  the  blood 
of  Christ  had  come  in  power  upon  thy  heart,  they  would 
undoubtedly  have  caused  thee  to  forgive  thy  brother.  2. 
Yea,  Ood  hath  made  thy  forgiving  others  to  be  a  condition, 
without  which  he  will  not  finally  or  plenarily  forgive  thee. 
Thou  hast  no  warrant  to  pray  or  hope  fot  pardon  upon  any 
lower  terms ;  but ''  Forgive  us  our  trespasses,  as  we  forgive 
them  that  trespass  against  us;  for  if  ye  forgive  not  men 
their  trespasses,  neither  will  your  Father  forgive  your  tres- 
passes^." Likewise,  saith  Christ,  "  shall  my  heavenly  Fa- 
ther do  also  unto  you,  (even  deliver  you  to  the  tormenters,) 
if  from  your  hearts  ye  forgive  not  every  one  his  brother 
their  trespasses*^."  ''  For  he  shall  have  judgment  without 
mercy  that  hath  shewed  no  mercy,  and  mercy  rejoiceth 
against  judgment  *" 

Consid*  V.  '  Remember  also  diat  you  have  need  of  for- 
giveness from  others,  as  well  as  they  have  need  of  it  from 
you.'  Have  you  wronged  none?  Have  you  provoked 
none  ?  Have  you  not  passions  which  must  be  pardoned  ? 
And  a  nature  which  must  be  borne  with  ?  Can  so  corrupt 
a  creature  as  man  is,  be  no  annoyance  to  those  he  liveth 
with  ?  Sure  all  the  sins  which  burden  yourself,  and  dis- 
please the  Lord^  must  needs  be  some  trouble  to  all  about 
you :  and  he  that  needeth  pardon,  is  obliged  the  more  to 
pardon  others. 

Cmsidk  VI.  '  Nay,  it  is  the  unhappiness  of  all  mankind, 
that  their  corruptions  will  in  some  measure  be  injurious  to 
all  that  they  have  to  do  with ;'  and  it  is  impossible  for  such 
distempered  sinners  to  live  together,  and  not  by  their  mis- 
takes, or  selfishness,  or*  passions,  to  exercise  die  patience 
And  forbeai'ance  of  each  other.    Therefore  you  must  either 

*  Matt  wu  14, 15.  *  M«it.  xviii.  55.  *  J«ine«  "•  *^' 

wot.  VI.  h 


H0  CHRISTIAN    DIRECTORY.  [PART    IV. 

be  mtliciouB  and  revengeftil  against  all  mankind,  or  elsd 
against  none  on  such  accounts  as  are  common  to  all. 

Camid,  vii.  '  Observe  also  how  easily  youxsan  forgive 
yourselves,  though  you  do  a  thousand  fold  more  against 
yourselves,  than  ever  any  enemy  did/   It  is  not  their  wrongs 
or  offences  against  you  Uiat  you  are  in  any  danger  of  being 
damned  for ;  you  shall  not  suffer  for  their  sins,  but  for  your 
own.    Ill  the  day  of  judgment,  it  is  not  your  sufferings  from 
others,  but  your  own  offences  against  God  that  will  be 
charged  upon  you :  and  if  ever  you  be  undone,  it  will  be  by 
these^     Men  or  devils  can  never  do  that  against  you,  which 
by  every  sin  you  do  against  yourselves.    No  robber,  no  op- 
pressor, no  persecutor,  no  deceiver  can  ever  hurt  you  so 
much  as  you  hurt  yourselves.     And  yet  how  gently  do  you 
take  it  at  your  own  hands !     How  easily  do  you  pardon  it 
to  yourselves  I     How  lovingly  do  you  think  of  yourselves! 
So  far  are  you  from  malice  or  revenge  against  yourselves^ 
that  you  can  scarce  endure  to  hear  plainly  of  your  sins  I 
But  are  more  inclined  to  bear  malice  against  those  that  do 
reprove  you.    Judge  whether  this  be  equal  dealing;  and 
loving  your  neighbours  as  yourselves  ? 

Connd.  viii.  '  Consider  how  great  a  crime  it  is,  for  Sr 
worm  to  usurp  the  authority  of  Ood,  and  censure  him  for 
not  doing  justice,  and  to  presume  to  anticipate  his  judgment, 
and  take  the  sword  as  it  were  out  of  his  hands,  as  all  do  that 
will  be  their  own  avengers/  It  is  the  magistrate  and  not 
you  that  beareth  the  sword  of  public  justice ;  and  what  he 
doth  not,  Ood  will  do  in  his  time  and  way.  ''  Dearly  be^ 
loved,  avenge  not  yourselves,  but  rather  give  place  unto 
wrath ;  for  it  is  written.  Vengeance  is  mine,  I  will  repays 
saith  the  Lord.  Therefore  if  thine  enemy  hunger,  feed  him  $ 
if  he  thirst,  give  him  drink ;  for  in  so  doing  thou  shalt  heap 
coals  of  fire  on  his  head.  Be  not  overcome  of  evil,  (that 
is,  the  evil  that  is  done  against  you,)  but  overcome  evil  with 
good  ^."  He  that  becometh  a  revenger  for  himself,  doth  by 
his  actions  as  it  were  say  to  Ood, '  Thou  art  unjust,  and  doit 
not  do  me  justice,  and  therefore  I  will  do  it  for  myself* 
And  shall  such  an  impatient,  blafeiphenung  atheist  go  un- 
punished ?  "'     '  . 

Comid.  IX.  '  Consider  how  much  more  fit  Ood  is  than 

'RoiD.zil.ii-fl. 


CHAP.  IX.]  CHRISTIAN    POLITICS.  !4f 

yod,  to  execute  ireVenge  and  justice  on  your  enemies/  He 
hath  the  highest  authority,  and  you  have  none  :  he  is  im- 
partial atid  most  jiist.  and  you  are  unrighteous  and  pervertecl 
by  selfishhess  and  partiality.  He  is  eternal  and  omniscient, 
ahd  seeth  to  the  end,  and  what  will  be  the  consequent ;  and 
therefbre  knoweth  the  fittest  sieason  and  degree ;  but  you 
afe  shortsighted  creatiites,  thai  see  no  further  than  the 
{^resent  day,  and  khott"  not  what  will  be  to-m6rrow,  and 
therefore  toiay  be  igndraht  of  a  hundred  things,  which  would 
stop  you  arid  chahg^  your  council  if  you  haid  foreseen  them. 
He  is  inost  wisfe  and  gbod,  and  knoweth  wliat  is  fit  for  ever^ 
person,  and  how  to  do  ^odd  with  as  little  hurt  as  may  be  in 
the  doing  of  it ;  but  yoii  are  ignorant  of  yourselves,  arid 
blinded  by  interest  and  passion,  arid  &re  so  bad  yourselves, 
that  you  are  inclined  to  do  hurt  io  other^.  At  leasts  for 
aught  you  know,  you  may  miscarry  in  your  passion,  and 
come  off  with  guilt  and  a  wounded  conscience ;  but  j^ou 
may  be  sufe  that  iSod  will  not  miscarry,  but  will  do  all  in 
perfect  wisdom,  and  righteousness,  and  truth. 

Consid.  X.  '  Do  you  not  understand  that  your  passion, 
malice,  and  revenge,  1.  Do  hurt  yourselves  much  more  than 
they  can  hurt  another,  and  2.  Much  more  than  any  other 
can  hurt  you  V  Would  you  be  f evenged  on  another ;  and 
win  you  thereifore  hurt  yourselves  ?  The  stone  of  reproach 
which  you  cast  at  him,  doth  fly  back  into  your  face,  and 
woiind  yourselves.  Do  you  not  feel  that  th^  fire  of  passion 
and  malice,  are  like  a  scorching  fever,  which  overthrow 
your  health  and  quietness,  and  fill  you  full  of  restlessness 
and  pain  ?  And  will  you  do  this  against  yourselves,  b^- 
cadse  another  hath  abused  you  ?  Did  not  he  that  offended 
y6tt  do  enough  aig4iridt  ;^ou  ?  If  you  Would  have  more,  why 
afe  you  offended  ^ith  him  ?  If  you  would  not  have  more, 
ykhf  do  yon  inflict  it  on  yourselves  ?  If  you  love  disquiet- 
liess;  why  do  you  bdinplain  of  him  that  doth  disquiet  you  1 
it  fon  do  not,  vtUf  do  you  disquiet  yourselves  ?  and  that 
kmch  mote  than  he  can  do  ?  He  that  wrongeth  you  touch* 
^  bdt  your  Estates,  or  bodies,  or  names ;  it  may  be  it  is 
inn  by  d  blast  of  wind,  the  words  of  his  mouth ;  and  will 
yon  therefore  w6ilnd  yourselves  at  the  very  heart?  God 
hath  locked  up  your  heart  from  others ;  none  can  touch  that 
imt  yourselves.    Thei*  wodis,  their  wrongs  cannot  reach 


148  CHRISTIAN    DIRECTORY.  [PART  IV. 

your  hearts,  unless  you  open  them  the  door,  yea,  unless  it 
be  your  own  doing.  Will  you  take  the  dagger  which 
pierced  but  your  skin,  and  pierce  your  own  hearts  with  it, 
because  another  so  much  wronged  you?  If  you  do,  blame 
no  one  for  it  so  much  as  yourselves  ;  blame  them  for  touch- 
ing your  estates  or  names,  but  blame  yourselves  for  all  that 
is  at  your  hearts.  And  if  you  might  desire  another's  hurt, 
it  is  folly  to  hurt  yourselves  much  more,  and  to  do  a  greater 
mischief  to  yourselves,  that  so  you  may  do  a  less  to  him. 
If  you  rail  at  him,  or  slander  or  defame  him,  you  touch  but 
his  reputation ;  if  you  trouble  him  at  law,  you  touch  but  his 
estate  ;  if  you  beat  him,  it  reacheth  but  to  his  flesh ;  but 
the  passion  and  guilt  is  a  fire  in  your  own  hearts ;  and  the 
wrath  of  Ood  which  you  procure,  doth  fall  upon  your  souls 
for  ever !  I  have  heard  but  of  a  few  that  have  said  openly, 
'  I  am  contented  to  be  damned,  so  I  may  but  be  avenged ;' 
but  many  thousands  speak  it  by  their  deeds.  And  O  how 
just  is  their  damnation,  who  will  run  into  hell  that  they  may 
hurt  another !  Even  as  I  have  heard  of  some  passionate 
wives  and  children,  who  have  hanged  themselves,  or  cut 
their  throats,  to  be  revenged  on  their  husbands  or  parents 
by  grieving  them. 

Consid.  XI.  '  Remember  that  malice  and  hurtfulness  are 
the  special  sins  and  image  of  the  devil.*  All  sin  is  from  him 
as  the  tempter ;  but  some  sins  are  so  eminently  his  own, 
that  they  may  be  called  the  nature  and  image  of  the  devil ; 
and  those  are  principally,  rebellion  against  ,God,  malignity 
or  enmity  to  good,  pride  or  self-exaltation,  lying  and  ca- 
lumny, and  malice,  hurtfulness,  and  murder;  these  are 
above  the  sins  of  mere  sensuality  or  carnality,  and  most 
properly  denominate  men  (in  whom  they  prevail)  the  ser- 
pent's seed.  I  speak  but  as  Christ  himself  hath  spoken, 
John  viii.  44.  to  those  that  were  esteemed  the  wisest  and 
most  (ceremoniously)  religious  of  those  times :  "  Ye  are  of 
your  father  the  devil,  and  the  lusts  of  your  father  ye  will 
do  ;  he  was  a  murderer  from  the  beginning,  and  abode  not 
in  the  truth,  because  there  is  no  truth  in  him ;  when  he 
speaketh  a  lie,  he  speaketh  of  his  own :  for  he  is  a  liar,  and 
the  father  of  it."  And  what  pity  is  it  that  a  man  that  should 
bear  the  image  of  God,  should  be  transformed  as  it  were 
into  an  incarnate  devi]^  >|Etnd  by  being  like  to  satan,  and 
bearing  his  image. 


CHAP.  IX.]  CHRISTIAN  POLITICS.  140 

Cannd,  xii.  '  The  person  that  you  are  angry  with,  is 
either  a  child  of  God,  or  of  the  devil,  and  one  that  must 
live  either  in  heaven  or  hell.'  If  he  be  a  child  of  God,  will 
not  his  Father's  interest  and  image  reconcile  you  to  him  ? 
Will  you  hate  and  hurt  a  member  of  Christ?  If  you  have 
any  hope  of  being  saved  yourselves,  are  you  not  ashamed  to 
think  of  meeting  him  in  heaven,  whom  you  hated  and  per- 
secuted here  on  earth  ?  If  there  were  any  shame  and  grief  in 
heaven,  it  would  overwhelm  you  there  with  shame  and  grief, 
to  meet  those  in  the  union  of  those  blessed  joys,  whom  you 
hated  and  abused.  Believe  unfeig^nedly  that  you  must 
dwell  with  them  for  ever  in  the  dearest  intimacy  of  eternal 
love,  and  you  cannot  possibly  rage  against  them,  nor  play 
the  devils  against  those,  with  whom  you  must  live  in  unity 
before  God.  But  if  they  be  wicked  men,  and  such  as  must 
be  damned  (as  malice  will  make  you  easily  believe),  are  they 
not  miserable  enough  already,  in  being  the  slaves  of  sin  and 
satan  ?  And  will  they  not  be  miserable  time  enough  and 
long  enough  in  hell  ?  Do  you  thirst  to  have  them  tormented 
before  the  time  ?  O  cruel  men  !  O  devilish  malice !  Would 
you  wish  them  more  punishment  than  hell-fire  ?  Can  you 
not  patiently  endure  to  see  a  poor  sinner  have  a  little  pros- 
perity and  ease,  who  must  lie  in  everlasting  flames  ?  But 
the  truth  is,  malicious  men  are  ordinarily  atheists,  and  never 
think  of  another  world;  and  therefore  desire  to  be  the 
avengers  of  themselves,  because  they  believe  not  that  there 
is  any  God  to  do  it,  or  any  future  judgment  and  executiooL 
to  be  expected. 

Consid.  XIII.  '  And  remember  how  near  both  he  and  you 
are  to  death  and  judgment,  when  God  will  judge  righteously 
betwixt  you  both.'  There  are  few  so  cruelly  malicious, 
but  if  they  both  lay  dying  they  would  abate  their  malice  and 
be  easily  reconciled,  as  remembering  that  their  dust  and 
bones  will  lie  in  quietness  together,  and  malice  is  a  miseran 
ble  case  to  appear  in  before  the  Lord.  Why  then  do  you 
cherish  your  vice,  by  putting  away  the  day  of  death  from 
your  remembrance  ?  Do  you  not  know  that  you  are  dying  ? 
Are  a  few  more  days  so  great  a  matter  with  you,  that  you 
will  therefore  do  that  because  you  have  a  few  more  days  to 
live,  which  else  you  durst  not  do  or  think  of?  O  hearken 
to  the  dreadful  trumpet  of  God,  which  is  summoning  you 


160  CiiRf^TIA^  DIRECTORY.  [PART  |V. 

^1  to  come  away,  ^d  ipethinks  thi^  should  sound  a  relreat 
Xq  the  fnalicious,  from  persecuting  those  with  whom  they 
ace  goii^g  (o  hp  judged.  God  nfill  shortly  make  the  third, 
if  yqfi^inrill  needs  be  quarrelling!  Unless  it  b^  mastiff  dogs 
or  lighting  cocks,  there  are  sci^rce  any  creatures  but  will' 
giTj^  pT^r  fightiqg,  if  man  or  h^&st  do  pome  upon  them  thai 
would  f^estroy  or  hurt  them  both. 

Consid.  xiv./  Wrathful  and  hurtful  creatures  are  com- 
monly hated  and  pursued  by  all;  and  loving,  gentle,  barmr 
less,  profitable  creat^res,  are  commonly  beloved/  And 
will  yoi^  make  yourselves  }ike  wild  b^ast^  or  vermin,  that  all 
men  naturally  hate  and  seiek  to  destroy  ?  If  a  wolf,  or  a 
fqx,  or  an  adder  do  but  appear,  every  man  is  ready  to  seek 
tl)^  death  of  him,  as  a  hurtful  creature,  aqd  an  enemy  to 
mankind ;  but  harmless  creatures  no  on^  mi^ddleth  with  (un- 
l^s  for  their  own  benefit  and  use) :  so  if  you  will  be  ma- 
licious, hurtful  serpents  that  his9,  and  sting,  and  troublf^ 
others,  you  will  be  the  comfnon  hatred  of  the  world,  apd  it 
^ill  be  ^ho^ghtameritoriQus  work  to  mischief  you;  whereaif 
if  you  will  be  loving,  kind,  and  profitable,  it  will  be  taken 
to  be  men's  interest  to  love  you,  and  ^esire  your  good. 

Comid^  XV.  '  Observe  how  you  unfit  yourselves  for  vl\\ 
holy  duties,  and  communion  with  Qod,  while  you  cherish 
wrath  and  mf^lice  in  your  hearts.'  Do  you  find  yoursely^si 
fit  for  meditation,  conference,  or  prayer  while  you  are  m 
;^ra^  ?  I  know  ypu  cannot :  it  both  indi^poseth  you  ^ 
thft  duty,  and  the  guilt  affrighteth  you,  a^d  ^lleth  yov^  th^t 
.you  are  unfit  to  come  near  to  God.  As  a  fever  ^aketh  away 
a  man's  appetite  to  his  meat,  an^  l^i^,  disposition  to  labour, 
sp  doth  w^th  &n^  ifialice  destrpy  both  your  disposition  tfit 
holy  duties,  a^td  yo\ir  p^ct^sure  iiji  ^hem.  A^^d  con^cienc^ 
|iriil  tel^  yoi^  ^at  it  is  ^o  tenrili^^  (o  draw  near  God  i^  supb 
a  case,  thaf  you  will  b^e  readier  (were  it  possible)  to  hide 
your^iv^s  as  Adam  and  ^ve;,  pr  fly  as  Ci^n,  as  not  e^duripig 
the  pr^se^cf  of  God.  And  there^^f^  the  Cp^u;ion-prasf^^ 
boolf  ^bove  all  other  sins,  ^nable^^  ^he  past^  to  keep  aw^ 
^he  mtjlicious  from  the  sacrament  of  communion  ;  and  090* 
^cienpe,  maketh  many  that  have  little  ponf  cienpe  in  any  thi^jjr 
^^e,  t^at  they  dare  not  co^e  tp  that  s^frs^Q^ent,  while  iy rath 
fypd  pialice  are  ii^  their  breasts :  s^^d  Qhrist  hin^self  saitb, 
;;  ^f  thou  br^flg  thy  gift  unto  the  altar,  a^^  th^e  remembpjrr 


CHAF..IY.]  CHRISTIAN  POLITIQUE.  15t 

est  that  Ihy  brother  hath  ought  against  thee ;  leave  there 
thy  gift  before  the  altar,  and  go  thy  way,  first  be  reconciled 
to  thy  brother,  and  then  come  and  offer  thy  giil.  Agree 
with  thine  adversary  quickly  while  thou  art  in  the  way  Mrith 
him,  lest  at  any  time  the  adversary  deliver  thee  to  the  judge, 
and  the  judge  deliver  thee  to  the  officer,  and  thou  be  cast 
into  prison  >,  &c/' 

Consid.  XVI.  '  And  your  sin  is  aggravated,  in  thatyou 
hinder  the  good  of  those  that  you  are  offended  with,  and 
also  provoke  them  to  add  sin  to  sin,  and  to  be  as  furious 
and  uncharitable  as  yourselves.'     If  your  neighbour  be  not 
faulty,  why  are  you  so  displeased  with  him  ?     If  he  be,  why 
will  you  make  him  worse?    Will  you  bring  him  to  amendr 
ment  by  hatred  or  cruelty  ?     Do  you  think  one  vice  will 
cure  another?    Or  is  any  man  like  to  hearken  to  the  coudt 
sel  of  an  enemy  ?    Or  to  love  the  words  of  one  that  hateth 
him  ?    Is  malice  and  fierceness  an  attractive  thing  ?    Or 
rather  is  it  not  the  way  to  drive  men  further  from  their  duty, 
and  into  sin,  by  driving  them  from  you  who  pretend  to  re^ 
form  them  by  such  unlikely,  contrary  means  as  these  ?    And 
as  you  do  your  worst  to  harden  them  in  their  faults,  and  ta 
make  them  hate  whatever  you  would  persuade  them  to ;  so 
at  present  you  seek  to  kindle  in  their  breasts  the  same  fire 
of  malice  or  passion  which  is  kinged  in  yourselves.    As 
love  is  the  most  effectual  way  to  cause  love ;  so  passion  ia 
the  most  effectual  cause  of  passion,  and  malice  is  the  moat 
effectual  cause  of  malice,  and  hurting  another  is  the  most 
powerful  means  to  provoke  him  to  hurt  you  again  if  he  be 
able ;  and  weak  things  are  ofttimes  able  to  do  hurt,  whei^ 
injuries  boil  up  their  passions  to  the  height,  or  make  them 
desperate.    If  your  sinful  provocations  fill  him  also  with 
lage,  and  make  him  curse,  or  swear,  or  rail,  or  plot  revenge, 
or  do  you  a  mischief,  you  are  guilty  of  this  sin,  and  have 
a  hand  in  the  damnation  of  his  soul,  as  much  as  in  you 
Ueth. 

Comid.  XVII.  '  Consider  how  much  fitter  means  there 
are  at  hand  to  right  yourself,  and  attain  any  ends  that  are 
good,  than  by  passion,  malice,  or  revenge.'  If  your  end  be 
nothing  but  to  do  mischief,  and  make  another  miserable, 
you  are  to  the  world  as  mad  dogs,  and  wolves,  and  serpents 

t  Matt.  r«  i3— f  5. 


162  CHRISTIAN  DIRECTORY.  [PART  IT4 

to  the  country ;  and  they  that  know  yon,  will  be  as  glad 
when  the  world  is  rid  of  you,  as  when  an  adder  or  a  toad  it 
killed.  But  if  your  end  be  only  to  right  yourselves,  and  i^ 
reclaim  your  enemy,  or  reform  your  brother,  fury  and  re 
venge  is  not  the  way.  God  hath  appointed  governors  to  do 
justice  in  commonweaHbs  and  families,  and  to  those  yoit 
may  repair,  and  not  take  upon  you  to  revenge  yourselves* 
And  God  himself  is  the  most  righteous  governor  of  all  the 
world,  and  to  him  you  may  confidently  refer  the  case,  when 
magistrates  and  rulers  fail  you  ;  and  his  judgment  will  be 
soon  enough  and  severe  enough.  And  if  you  would  rather 
have  your  neighbour  reclaimed  than  destroyed,  it  is  love  and 
gentleness  that  is  the  way,  with  peaceable  convictions,  audi 
such  reasoiungs  as  shew  that  you  desire  his  good.  Over- 
come him  with  kindness,  if  you  would  melt  him  into  repett-» 
tance,  and  heap  coals  of  fire  on  his  head.  If  thy  enemy 
hunger,  feed  him ;  if  he  thirst,  give  him  drink  :  this  is  over- 
coming evil  with  good,  (and  not  by  beastly  fury  to  overcome 
him) ;  but  when  you  are  drawn  to  sinful  passion  and  re- 
venge, you  are  overcome  (^  evil  ^.  If  you  would  do  goodj, 
it  must  be  by  good,  and  not  by  evil. 

Consid.  XVI II.  *  Remember  also  how  Uttle  you  are  con- 
cerned in  the  words  or  actions  of  other  men  towards  you,  in 
comparison  of  your  carriage  to  yourselves  and  them.'  Yon 
have  greater  matters  to  mind,  than  your  little  sufierings  by 
them;  even  the  preserving  of  your  innocency  and  your 
peace  with  God.  It  is  your  own  actions,  and  not  theirs 
that  you  must  answer  for.  You  shall  not  be  condemned  for 
suffering  wrong,  but  for  doing  wrong  you  may.  All  their 
injuries  against  you,  make  you  not  the  less  esteemed  of 
God,  and  therefore  diminish  not  your  felicity :  it  is  them- 
selves that  they  mortally  wound,  even  to  damnation,  if  they 
impenitently  oppress  another;  keep  yourselves  and  yo«i 
keep  your  salvation,  whatever  others  do  against  you. 

Consid.  XIX.  '  Remember  that  injuries  are  your  triats^ 
and  temptations  ;^  God  trieth  you  by  them,  and  satan 
tempteth  you  by  them.  God  trieth  your  love,  and  patienee, 
and  obedience ;  that  you  may  be  perfect  as  your  heavenly 
Father  is  perfect,  and  may  be  indeed  his  children,  while  you 
**  love  your  enemies,  and  bless  them  that  curse  you,  and  do 

k  Ham.  siL  l9-^f  t. 


CHAP.  IX.]  CHRISTfXN  POLITICS.    ^  153 

good  to  them  that  hate  you,  and  pray  for  them  that  des^ 
pitefuUy  use  you  and  persecute  you  ^ ;"  and  being  tried  yoa 
may  receive  the  crown  of  life  ^.  And  satan  on  the  other 
side  is  at  work,  to  try  whether  he  can  draw  yon  by  injuries 
to  impatiency,  and  to  hatred,  malice,  revenge  or  cruelty, 
and  so  damn  your  souls  by  the  hurting  of  your  bodies.  And 
when  you  foreknow  his  design,  will  you  let  him  overcome  ? 
Hear  every  provoking  word  that  is  given  you,  and  every  in- 
jury that  is  done  unto  you,  as  if  a  messenger  from  satan 
were  sent  to  buffet  you,  or  to  speak  that  provoking  language 
in  his  name ;  and  as  if  he  said  to  you, '  I  come  from  the  de-* 
vil  to  call  thee  all  that  is  naught  and  to  abuse  thee,  and  to 
try  whether  I  can  thus  provoke  thee  to  passion,  malice, 
railing  or  revenge,  to  sin  against  God  and  damn  thy  soul/ 
If  you  knew  one  came  to  you  from  the  devil  on  this  errand, 
tell  me  how  you  would  entertain  him.  And  do  you  not 
know  that  this  is  indeed  the  case  ?  ''  Fear  none  of  those 
things  which  thou  shalt  suffer ;  behold  the  devil  shall  cast 
some  of  you  into  prison  that  ye  may  be  tried,  and  ye  shall 
have  tribulation  ten  days  ;  be  thou  faithful  to  the  death  and 
I  will  give  thee  a  crown  of  life  ^"  As  trying  imprisonments, 
so  all  other  trying  injuries  are  from  the  devil  by  Ood's  per*- 
mission,  whoever  be  his  instruments  ;  and  will  you  be  over- 
come by  him  when  you  foreknow  the  end  of  his  attempts  ? 

Consid.  XX.  '  Lastly,  set  before  you  the  example  of  our 
Lord  Jesus  Christ :'  see  whether  he  was  addicted  to  wrath 
and  malice,  hurtfulness  or  revenge.  If  you  will  not  imitate 
Urn,  you  are  none  of  his  disciples  ;  nor  will  he  be  your 
Saviour.  A  serious  view  of  the  holy  pattern  of  love,  and 
meekness,  and  patience,  and  forgiveness,  which  is  set  be- 
fore us  in  the  life  of  Christ,  is  a  most  powerful  remedy  against 
malice  and  revenge ;  and  will  cure  it,  if  any  thing  will  cure 
it.     ''  Let  this  mind  be  in  you,  which  was  also  in  Christ  Je» 

SUB,  who  being  in  the  form  of  Ood, yet  made  himself  of 

no  reputation,  and  took  upon  him  the  form  of  a  servant"*." 
"  Forasmuch  then  as  Christ  hath  suffered  in  the  flesh,  arm 
yourselves  likewise  with  the  same  mind**."  ''For  this  is 
thankworthy,  if  a  man  for  conscience  toward  God,  endure 
grief,  suffering  wrongfully ;  for  what  glory  is  it  if  when  ye 

*  Matt.  ▼.  44/45  ^  James  i.  3,  4.  If.  *  Rer.  ii.  10. 

■  Phil.  U.  5— r.  «  1  Pet.  iv,  1. 


154  CHEI9TIAN   DIRECT.OtY.  t^AET  lY* 

be  buffeted  for  your  faults,  ye  shall  take  it  patiently :  but 
if  when  ye  do  well  and  suffer  for  it,  ye  take  it  patiently*  this 
is  acceptable  with  Qod.  For  even  hereunto  ye  were  called ) 
because  Christ  also  suffered  for  us,  leaving  us  an  ensample 
that  ye  should  follow  in  his  steps ;  who  did  no  sin,  neither 
wa6  guile  found  in  his  mouth ;  who  when  he  was  reviled, 
reviled  not  again ;  when  he  suffered,  he  threatened  not,  but 
committed  it  to  him  that  judgeth  righteously  ^."  Think  not 
to  live  and  reign  with  Christ,  if  you  will  not  follow  him, 
and  suffer  with  him.  It  is  impudent  presumption  and  not 
iiuth,  to  look  to  be  like  the  saints  in  glory,  while  you  are  like 
the  devil  in  malice  and  cruelty. 


CHAPTER  X. 


Cases  resoh)ed  abotU  forgiving  Injuries  and  Debts,  and  o^omI 
Self-defence,  xma  seeking  Right  by  Law  or  otherwise. 

The  Cases  about  forgiving,  and  revenging,  are  many,  and 
son^e  of  them  difficult :  I  shall  resolve  those  of  ordinary 
use  in  our  practice,  and  pass  by  the  rest. 

Quest.  I.  '  Is  a  man  bound  to  forgive  all  injuries  and  da-, 
mages  that  are  done  him  ?  If  not.  What  injuries  be  they 
which  every  man  is  bound  to  forgive?' 

Answ.  To  both  these  questions  I  briefly  answer,  1*  W^ 
must  distinguish  between  a  crime  or  sin  against  God,  m4 
the  common  good;  and  an  injury  or  damage  to  our^elve^. 
3i.  And  between  public  justice  and  private  revenge.  3.  And 
between  those  damages  which  fall  upon  myself  only,  2ivA 
those  that  by  me  redound  to  others,  (as  wife  or  childrep^ 
fee)  4.  And  between  the  remitting  of  a  punishment,  an^ 
flue  remitting  of  reparations  of  my  loss.  6.  And  between 
the  various  punishments  to  be  remitted.  He  that  will  con- 
found any  of  these  shall  sooner  deceive  himself  a^d  Qtheirs, 
than  resolve  the  doubts. 

Prop.  1.  It  frequently  falletb  out,  that  it  is  not  in  qw 
power  to  remit  the  penalty  of  a  crime ;  no,  not  the  tempor^ 
penalty.     For  this  is  a  vifrong  to  God  the  universal  Gover- 

»  1  Pet.H.19— td. 


fc 


QHAV.  ^.]  CHRISTIAN  POLITICS.  155 

• 

nor,  and  God  only  can  forgive  j^,  a^4  ^<^  ^^  fiurther  than 
Qod  hatb  commissioned  him.  Murder,  whoredom,  drun- 
kenness, swearing.  See,  as  they  are  sins  against  God,  the 
magistrate  is  bound  to  punish,  and  private  men  to  endeavofir 
it  by  the  magistrate.  And  if  it  may  be  said,  that  the  soyer^igi^ 
ruler  of  a  nation  hath  power  to  f<>rgive  such  crimes,  the 
meaning  is  no  more  than  this ;  1.  That  as  to  the  species  of 
these  sins,  if  he  do  forgive  the  temporal  punishment  which 
in  his  office  he  should  have  inflicted,  yet  no  human  power 
can  question  hin^  for  it,  because  he  hath  none  on  earth  above 
him ;  but  yet  God  will  question  him,  and  shew  him  that  he 
had  no  power  to  dispense  with  his  laws,  nor  disoblige  him- 
self from  his  dnty.  2.  And  that  in  some  cases  an  indivi- 
dual crime  may  be  forgiven  by  the  magistrate  as  to  the  tem- 
poral punishment,  eyeq  where  the  ends  of  the  law  and  go- 
vernment require  it ;  but  this  must  not  be  ordinary. 

Prop,.  II.  It  is  not  always  in  the  power  of  the  magistrate 
to  remit  the  temporal  punishment  of  heinous  crimes,  against 
the  common  good.  Because  it  is  ordinarily  necessaiy  ^ 
the  common  good  that  they  be  punished ;  and  his  power  is 
for  the  common  good,  and  not  against  it.  The  enemies  of 
the  put)lic  peace  must  by  punishment  be  restrained. 

Prop.  HI.  Much  less  is  it  in  the  power  of  a  private  msqi^ 
to  remit  a  penalty  to  be  inflicted  by  a  magistrate.  And 
what  I  say  of  magistrates,  ^oldeth  of  parents,  and  other  go* 
vemors^  '  cseteris  paribus,'  according  to  the  proportion  of 
tl^eir  authority. 

Prop*  ly.  I  may  by  just  means  ei^act  satisfaction  for  da- 
mages to  myself,  in  my  reputation  or  estate,  when  the  end^ 
of  Christianity,  even  the  honour  of  God,  and  the  public 
good,  and  the  ^nefit  of  men's  souls  require  it ;  that  is^  when 
I  qn|y  yindicate  ^ese  by  lawful  means,  as  they  are  the  t^- 
lei^ts  which  God  ^ath  committed  to  me  for  his  service,  and 
for  which  he  will  call  me  to  account.  It  may  fall  out  ti^9i/t 
tli#  vindicating  qf  a  minister's  or  o^her  Christian's  nam^ 
frcu^  ^  s^fmder,  may  |)ecppie  very  needful  for  tl^e  inter^t 
ai^  li^onour  of  religion,  and  for  t^e  gqod  of  many  souls^ 
Afid  if  I  ^^v^.  an  esti^te  which  I  resplve  to  use  for  God,  and 
a  thief  oip  a  deceiver  take  it  from  me,  who  will  do  no  goo4 
with  it  l^ut  ^ur^,  I  nfiay  \f^  bound  tq  vindicate  it ;  ^uit  I  may 
^  eiial^le4  to  do  gqod*  and  may  ^iye  God  &  cQiuu(qFtable 


150  CHRISTIAN  DIRECTORY.  [PART  lY. 

• 

account  of  my  stewardship;  besides  the  suppressing  of 
thievery  and  deceit,  as  they  are  against  the  common  good. 
Prop.  V.  When  my  estate  is  not  entirely  my  own,  but 
wife  or  child  or  any  other  is  a  sharer  in  it,  it  is  not  wholly 
in  my  power  to  remit  any  debt  or  dams^i^e  out  of  it,  but  I 
must  have  the  consent  of  them  that  are  joint-owners;  un^ 
less  I  be  entrusted  for  them. 

Prop.  VI.  If  I  be  primarily  obliged  to  maintain  wife  and 
children,  or  any  others  with  my  estate,  I  am  bound  on  their 
behalf  to  use  all  just  means  to  vindicate  it  from  any  that 
shall  injuriously  invade  it :  otherwise  I  am  guilty  of  their 
sufferings  whom  I  should  maintain ;  I  may  no  more  suffer 
a  thief  than  a  dog  to  go  away  with  my  children's  meat. 

Prop.  VII.  And  as  I  must  vindicate  my  estate  for  others 
to  whom  I  am  entrusted  to  administer  it  by  God,  so  must  I 
for  myself  also,  so  far  as  God  would  have  me  use  it  myself. 
For  he  that  hath  charged  me  to  provide  for  my  family,  re- 
quireth  also  that  I  famish  not  myself;  and  he  hath  required 
me  to  love  my  neighbour  but  as  myself;  and  therefore  as  I 
am  bound  to  vindicate  and  help  my  neighbour  if  a  thief  or 
oppressor  would  rob  him,  (according  to  my  place  and  power,) 
so  must  I  do  also  for  myself.  In  all  these  seven  cases  I  am 
not  obliged  to  forgive. 

But  on  the  other  side,  in  all  thei^e  cases  following,  I  am 
bound  to  forgive  and  let  go  my  right. 

Prop.  I.  As  the  church  may  declare  to  penitent  sinners, 
the  remission  of  the  eternal  punishment,  so  may  it  remit  the 
temporal  punishment  of  excommunication,  to  the  penitent : 
yea,  this  they  are  obliged  by  Christ  to  do,  ministerially,  as 
under  him. 

Prop.  II.  When  the  repentance  and  satisfaction  of  the 
sinner  is  like  to  conduce  more  to  the  public  good,  and  the 
honour  of  God,  and  other  ends  of  government,  than  his  pu- 
nishment would  do,  a  private  man  may  not  be  obliged  to 
prosecute  him  before  the  magistrate,  and  the  magistrate  hath 
power  to  forgive  him  as  to  the  penalty  which  it  belongeth 
to  him  to  inflict.  (Though  this  may  not  extend  to  die  re- 
mitting of  crimes  ordinarily  and  frequently,  nor  to  the  re- 
mitting of  some  sort  of  heinous  crimes  at  all ;  because  this 
cannot  attain  the  ends  of  government  as  aforesaid.) 

Prop.  III.  All  personal  wrongs,  solar  as  they  are  merely 


CHAP.  X.]  CHRISTIAN  POLITICS.  157 

against  myself,  and  disable  me  not  from  my  duty  to  Ood 
and  my  neighbour,  1  may  and  must  forgive :  for  my  own 
interest  is  put  more  in  my  own  power ;  and  here  it  is  that  I 
am  commanded  to  forgive.  If  you  say  that  I  am  bound  to 
preserve  my  own  life  and  soul  as  much  as  another's ;  I  an- 
swer, it  is  true,  I  am  bound  to  preserve  my  own  and  another's 
ultimately  for  the  service  and  glory  of  God ;  and  God's  in- 
terest in  me  I  cannot  remit  or  give  away.  As  there  is  no 
obligation  to  duty  but  what  is  originally  from  God,  so  there 
is  none  but  what  is  ultimately  for  God,  even  to  please  and 
glorify  him. 

Object.  *  But  if  this  be  all,  I  shall  forgive  no  wrongs : 
for  there  is  none  which  doth  not  some  way  hinder  me  in  my 
duty.'  Aimo.  Yes,  there  may  be  many  to  your  body,  your 
estate  and  name,  which  yet  may  be  no  disablement  or  hin« 
drance  to  you,  except  you  make  it  so  yourself:  as  if  you 
receive  a  box  on  the  ear,  or  be  slandered  or  reviled  where 
none  heareth  it  but  yourself,  or  such  as  will  make  no  evil 
use  of  it,  or  if  a  little  be  diminished  injuriously  out  of  a  su- 
perfluous estate,  or  so  as  to  be  employed  as  well  as  you 
would  have  done.  2.  But  I  further  answer  this  objection 
in  the  next  propositions. 

'Pnyp.  IV.  If  my  patient  suffering  a  personal  injury,  which 
somewhat  hindereth  me  from  my  duty,  be  like  to  be  as  great 
a  service  to  God,  or  to  do  more  good,  than  by  that  duty  I 
should  do,  I  ought  to  pass  by  and  forgive  that  injury :  be- 
cause then  God's  interest  obligeth  me  not  to  vindicate  my 
right. 

Prop.  V.  If  when  I  am  injured,  and  thereby  disabled 
from  doing  some  good  which  I  should  else  have  done,  I  am 
not  able  by  seeking  reparation  or  the  punishment  of  the 
person,  to  recover  my  capacity,  and  promote  the  service  of 
God,  I  am  bound  to  pass  by  and  remit  that  injury.  (I  speak 
not  of  the  criminal  part,  but  the  injury  as  such':  for  a  man 
may  be  bound  to  bring  a  thief  to  punishment,  on  the  ac- 
count of  God's  honour,  and  the  common  good,  (though  else 
he  might  forgive  the  injury  to  himself). 

Prop,  y  I.  If  it  be  probable  that  he  that  defraudeth  me  of 
my  estate,  will  do  more  good  with  it  than  I  should  have 
done,  I  am  not  bound  to  vindicate  it  from  him  for  my  own 
interest :  (though  as  he  is  criminal,  and  the  crime  is  hurtful. 


liiQ  CHRISTIAN    DIRECTORY.  [PART  IT. 

is  ah  ill  example,  to  the  common  good,  so  I  may  be  ]>ottiid 
to  it).  Nay,  were  it  not  for  the  said  criminal  respect,  I  am 
bouiid  rather  to  let  him  take  it,  than  to  vindicate  it  by  any 
siich  medns  as  ^ohld  break  charity,  and  do  morcf  hurt  than 
good. 

i  Prop.  TJi.  If  I  am  absolutely  trusted  with  the  person 
or  estate  of  another,  I  may  so  far  forgive  the  wrongs  done 
to  that  other,  upon  sufficient  reasons,  as  well  as  against  my- 
self. 

Prop.  VIII.  A  private  man  may  not  usurp  the  magis-^ 
trate's  power,  or  do  any  act  which  is  proper  to  his  office^ 
nor  yet  may  he  break  his  laws,  for  the  avenging  of  himself : 
he  may  use  no  other  means  than  the  law  of  God  and  his  so- 
vereign do  allow  him.  Therefore  he  may  not  rail;  or  revile/ 
or  slander,  or  rob,  or  strike,  or  hurt  any,  (unless  in  case  of 
defence,  as  afterward,)  nor  take  any  other  prohibited 
course. 

Prop.  IX.  No  rigour  or  severity  must  be  used  to  right 
myself,  where  gentler  means  may  probably  do  it ;  but  the 
tnost  harmless  way  must  first  be  tried. 

Prop.  X.  In  general,  all  wrongs,  and  debts,  and  dama- 
ges, must  be  forgiven,  when  the  hurt  is  like  to  be  greater, 
ivhich  will  come  by  our  righting  ourselves,  than  that  which 
by  forbearance  we  shall  sustain  :  and  all  must  be  forgiven 
Wh^re  God'tji  law  Or  man's  forbiddeth  us  not  to  forgive. 
Therefore  a  man  that  will  here  know  his  duty,  must  con- 
duct his  actions  by  very  great  prudence,  (which  if  he  have 
not  himself,  he  must  make  use  of  a  guide  or  counsellor :) 
and  he  must  be  able  to  compare  the  evil  which  he  suffereth 
with  the  evil  which  will  in  probability  follow  his  vindica- 
tion, and  to  discern  which  of  them  is  the  greater :  or  else 
he  can  never  know  how  fieir  and  when  he  may  and  must  far- 
|(ive.     And  herein  he  must  observe^ 

li  The  hurt  that  cometh  to  a  man's  soul  is  greater  than 
the  hurt  that  befalleth  the  bofdy :  and  therefore  if  my  suing 
a  man  at  law  be  like  to  hurt  his  soul  by  uncharitableness, 
or  to  hurt  my  own,  ot  the  souls  of  others  by  scandal  or  dis* 
turbances,  I  must  rather  suffer  any  mere  bodily  injuries, 
than  use  that  means :  but  if  yet  greater  hurt  to  souls  would 
follow  that  bodily  suffering  of  mine,  the  case  is  then  altered 
the  other  way.    So  if  by  forgiving  debts  or  wrongs,  I  be 


CHAP.   X.l  CHRISTIAN  POLITICS.  Ifid 

like  to  do  more  good  to  the  soul  of  him  whom  I  forgive,  bi 
others,  than  the  recovery  of  my  own,  or  the  righting  of  my- 
self is  like  any  way  to  eqnal,  I  am  obliged  to  forgive  that 
debt  or  wrong. 

2.  The  good  or  hurt  which  cometh  to  a  community  or 
to  many,  is  '  caeteris  paribus'  to  be  more  regarded  than  that 
which  cometh  to  myself  or  any  one  alone.  Because  many 
are  of  more  worth  than  one;  and  because  God's  honour 
(*  ceeteris  paribus')  is  more  concerned  in  the  good  of  many 
than  of  one.  Therefore  I  must  not  seek  my  own  right  to 
the  hurt  of  many,  either  of  their  souls  or  bodies,  unless 
some  greater  good  require  it. 

3.  The  good  or  hurt  of  public  persons,  magistrates,  or 
pastors  is  ('  ceeteris  paribus')  of  more  regard  than  the  good 
or  hurt  of  single  men :  therefore  '  caeteris  paribus'  I  must 
hot  right  myself  to  the  dishonour  or  hurt  of  governors  :  (nd, 
though  I  were  none  of  their  charge  or  subjects :)  because 
the  public  good  is  more  concerned  in  their  honour  or  wel- 
fare than  in  mine.  The  same  may  be  said  of  persons,  by 
their  gifts  and  interests  more  eminently  serviceable  to  God 
and  the  common  good  than  I  am. 

4.  The  good  or  hurt  of  a  near  relation,  of  a  dear  friend, 
of  a  worthy  person,  is  more  to  be  regarded  by  me, '  cseteris 
paribus,'  dian  the  good  or  hurt  of  a  vile,  unworthy  person; 
or  a  stranger.  And  therefore  the  Israelites  might  not  take 
nsury  of  a  poor  brother,  which  yet  they  might  do  df  an  alien 
of  another  land !  The  laws  of  nature  and  friendship  may 
More  oblige  me  to  one  than  to  another,  though  they  were 
supposed  equal  in  themselves.  Therefore  I  am  not  bouiid 
to  remit  a  debt  or  wrong  to  a  thief,  or  deceiver,  or  a  vile 
pl^rsoh,  when  a  nearer  or  worthier  person  would  be  equally 
damnified  by  his  bepefit.  And  thus  far,  ^if  without  any  par- 
tial self-lote  a  man  can  justly  estimate  hiibself,)  he  may  not 
only  as  he  is  nearest  himself,  but  a:Iso  for  his  real  worth,  pre- 
fer his  own  cdminodity  before  the  commodity  of  a  more  un- 
worthy and  unserviceable  person. 

6.  Another  man's  necessities  are  more  regardable  thaii 
enr  own  superfluities ;  as  his  life  is  more  regardable  than  our 
eofporal  delights.  Therefore  it  is  a  great  sin  for  any  man 
to  redtfce  another  to  extremity,  and  deprive  him  of  necessa- 
ries for  his  life,  merely  to  vindicate  his  own  right  in  super- 


100  CHRISTIAN   DIRBCTORY.  [I'ART  iV. 

fluities,  for  the  satisfaction  of  his  concupiscence  and  sen- 
sual desires.  If  a  poor  man  steal  to  save  his  own  or 
his  children's  lives,  and  the  rich  man  vindicate  his  own, 
merely  to  live  in  greater  fulness  or  gallantry  in  the  world, 
he  siuneth  both  the  sin  of  sensuality  and  uncharitableness : 
(but  how  far  for  the  common  good  he  is  bound  to  prosecute 
the  thief  as  criminal,  is  a  case  which  depends  on  other  cir- 
cumstances). And  this  is  the  most  common  case,  in  which 
the  forgiving  of  debts  and  damages  is  required  in  Scripture, 
viz.  When  the  other  is  poor  and  we  are  rich,  and  his  neces- 
sities require  it  as  an  act  of  charity :  (and  also  the  former 
case,  when  the  hurt  by  our  vindication  is  like  to  be  greater 
than  Qur  benefit  will  countervail). 

Quest,  II.  'What  is  the  meaning  of  those  words  of 
Christ,  "  Ye  have  heard  that  it  hath  been  said.  An  eye  for 
an  eye,  and  a  tooth  for  a  tooth  :  but  I  say  unto  you,  that  ye 
resist  not  evil ;  but  whosoever  shall  smite  thee  on  thy  right 
<^eek,  turn  to  him  the  other  also  ;  and  if  any  man  will  su^ 
thee  at  the  law,  and  take  away  thy  coat,  let  him  have  thy 
cloak  also :  and  whosoever  shall  compel  thee  to  go  a  mile, 
go  with  him  two  :  give  to  him  that  asketh  thee  ;  and  from 
him  that  would  borrow  of  thee  turn  thou  not  away  *  V* 

Answ,  The  meaning  of  the  text  is  this :  as  if  he  had 
said,  "  Because  you  have  heard  that  magistrates  are  re- 
quired to  do  justice  exactly  between  man  and  man,  and  to 
take  an  eye  for  an  eye,  &c.,  therefore  you  may  perhaps  be- 
lieve those  teachers  who  would  persuade  you,  that  for  any 
man  to  exact  this  satisfaction  is  no  fault :  but  I  tell  you 
that  duties  of  charity  must  be  performed,  as  well  as  justice 
must  be  done :  and  though  it  be  the  magistrate's  duty  to 
do  you  this  justice,  it  is  not  your  duty  always  to  require  it, 
but  charity  may  make  the  contrary  to  be  your  duty.  There- 
fore I  say  unto  you',  overvalue  not  the  concernments  of  your 
flesh,  nor  the  trifles  of  this  world,  but  if  a  man  abuse  you, 
or  wrong  you  in  these  trifles,  make  no  great  matter  of  it,  and 
be  not  presently  inflamed  to  revenge,  and  to  right  your- 
selves ;  but  exercise  your  patience  and  your  charity  to  him 
that  wrongeth  you,  and  by  a  habituated  stedfastness  herein, 
be  ready  to  receive  another  injury  with  equal  patience,  yea, 
many  such,  rather  than  to  fly  to  an  unnecessary  vindication 

•  Matt.  r.  3S— 4f . 


CHAP.  X.]  CHRISTIAN  POLITICS.  161 

• 

of  your  right.  For  what  if  he  give  you  another  stroke  ?  Or 
what  if  he  also  take  your  cloak  ?  Or  what  if  he  compel  yojii 
to  go  another  mile  for  him  ?  Let  him  do  it ;  let  him  take  it ; 
how  small  is  your  hurt !  What  inconsiderable  things  are 
these !  Your  resistance  and  vindication  of  your  right  may 
violate  charity  and  peace,  and  inflame  his  passion,  and  kin- 
dle your  own,  and  hurt  both  your  souls,  and  draw  you  into 
other  sins,  and  cost  you  dearer  than  your  right  was  worth  : 
whereas  your  patience,  and  yieldingness,  and  submission, 
and  readiness  to  serve  another,  and  to  let  go  your  own  for 
peace  and  charity,  may  shame  him,  or  melt  him»  and  pre- 
vent contention,  and  keep  your  own  and  the  public  peace* 
and  may  shew  the  excellency  of  your  holy  religion,  and  win 
men's  souls  to  the  love  of  it,  that  they  may  be  saved. 
Therefore  instead  of  exacting  or  vindicating  your  utmost 
light,  set  light  by  your  corporal  sufferings  and  wrongs,  and 
study  and  labour  with  all  your  power,  to  excel  in  charity, 
and  to  do  good  to  all,  and  to  stoop  to  any  service  to  another, 
and  humble  yourselves,  and  exercise  patience,  and  give  and 
lend  according  to  your  abilities ;  and  "pretend  not  justice 
against  the  great  duties  of  charity  and  patience.''  So  that 
here  is  forbidden  both  violent  and  legal  revenge  for  our  coi^ 
poral  abuses,  when  the  law  of  charity  or  patience  is  against 
it :  but  this  disobligeth  not  magistrates  to  do  justice,  or 
men  to  seek  it,  in  any  of  the  cases  mentioned  in  the  seveq 
first  propositions. 

Quest.  III.  '  Ami  bound  to  forgive  another,  if  he  ask  me 
not  forgiveness  ?  The  reason  of  the  question  is,  because 
Christ  saith,  ''If  thy  brother  trespass  against  thee,  rebuke 
him :  and  if  he  repent,  forgive  him ;  and  if  he  trespass  against 
diee  seven  times  m  a  day,  and  seven  times  in  a  day  turn 
again  to  thee,  saying,  I  repent,  thou  shalt  forgive  him  **." 

Amw.  In  the  resolving  of  this,  while  some  have  barely 
affirmed,  and  others  denied,  for  want  of  distinguishing,  th^ 
hare  said  worse  than  nothing.     It  is  necessary  that  we  dis- 


1.  Between  the  forgiving  of  an  enemy,  and  of  a  stranger, 
aad  of  a  neighbour,  and  of  a  brother,  as  such. 

2.  Between  the  several  penalties  to  be  remitted  (as  weU 


^  Luke  «viLS,  4. 
VOL.   VI.  H 


1^  CHRISTIAN    DIRECTORY.  [PART  IV. 

• 

as  revenges  to  be  forborne).    And  so  briefly  the  case  most 
be  thus  resolved. 

Prep*  I.  An  enemy,  a  stranger  and  a  neighbour,  as  such, 
must  be  forgiven  (in  the  cases  before  asserted)  though  they 
ask  not  forgiveness,  nor  say,  I  repent :  for, 

1.  Many  other  Scriptures  absolutely  require  it. 

2.  And  forgiving  them  as  such,  is  but  the  continuing 
them  in.our  common  charity,  as  men  or  neighbours ;  that  is, 
our  not  endeavouring  to  ruin  them,  or  do  them  any  hurt, 
and  our  hearty  desiring  and  endeavouring  their  good,  ac^ 
cording  to  their  capacities  and  ours ;  and  thus  far  we  must 
forgive  them. 

Prop.  II.  A  brother  must  be  also  thus  far  forgiven, 
though  he  say  not,  I  repent;  that  is,  we  must  love  him  as  a 
man,  and  wish  and  endeavour  his  good  to  our  power. 

Prop.  III.  A  brother  as  a  brother,  is  not  to  be  so  forgiv- 
en, as  to  be  restored  to  our  estimation,  and  affection,  and 
usage  of  him  as  a  brother,  either  in  spiritual  account,  or  in- 
timate special  love  and  familiarity,  as  long  as  he  is  impeni- 
tent in  his  gross  offences  ;  and  that  is,  till  he  turn  again 
and  say,  I  repent.  A  natural  brother  is  still  to  be  loved  as 
a  natural  brother.  For  that  kind  of  love  dependeth  not  on 
his  honesty  or  repentance.     But, 

1.  A  brother  in  a  religious  sense. 

2.  Or  a  bosom,  familiar  friend,  -are  both  unfit  for  to  be 
received  in  these  capacities,  till  they  are  penitent  for  gross 
offences ;  therefore  Uie  church  is  not  to  pardon  the  impeni- 
tent, in  point  of  communion,  nor  particular  Christians  to  par- 
don them  in  their  esteem  and  carriage  ;  nor  am  I  bound  to 
take  an  unfit  person  to  be  my  bosom  friend  to  know  my  se- 
crets ;  therefore  if  either  of  these  offend,  I  must  not  forgive 
them,  that  is,  by  forgiveness  continue  them  in  the  respect 
and  usage  of  this  brotherhood,  till  they  repent ;  and  this 
(first  especially)  is  the  brother  mentioned  in  the  text. 

Qtiet^.  IV.  'Is  it  lawful  to  sue  a  brother  at  law  1  The 
reason  of  the  question  is,  from  the  words  of  the  apostle 
Paul,  **  There  is  utterly  a  fault  among  you,  because  ye  go 
to  law  one  with  another :  why  do  you  not  rather  take  wrong  ? 
Why  do  you  not  rather  suffer  yourselves  to  be  defrauded^?'' 

Answ.  1.  Distinguish  betwixt  going  to  law  before  hea- 

e  lCar.Ti.7. 


CHAP.  X.]  CHRISTIAN  POLITICS.  1S3 

thenSj  or  other  enemies  to  the  Christian  religion,  and  before 
Christian  magistrates. 

2.  Between  going  to  law  in  malice  for  revenge,  and  go- 
ing merely  to  seek  my  right,  or  to  seek  the  suppression  and 
reformation  of  sin. 

3.  Between  going  to  law  when  you  are  bound  to  forgive, 
and  when  you  are  not. 

4.  And  between  going  to  law  in  haste  and  needlessly, 
and  going  to  law  as  the  last  remedy,  in  case  of  necessity, 
when  odier  means  fail. 

6.  And  between  going  to  law  when  the  hurt  is  like  to  be 
greater  than  the  benefit,  and  going  to  law  when  it  is  likely 
to  do  good.  There  is  a  great  deal  of  difference  between 
these  cases. 

J?rop.  I.  Christians  murt  rather  suffer  wrong,  than  go  to 
law  before  the  enemies  of  religion,  when  it  is  like  to  harden 
them,  and  to  bring  Christianity  into  contempt. 

frof.  II  It  is  not  lawful  to  make  law  and  Justice  the 
means  of  private  unlawful  revenge;  nor  to  vent  our  malice 
nor  to  oppress  the  innocent. 

frop.  Hi.  Whenever  lam  bound  to  forgive  the  trespass, 
wrong  or  debt,  then  it  is  unlawful  to  seek  my  own  at  law. 
For  that  is  not  forgiving. 

^TQip.  IV.  There  are  many  other  remedies  which  must 
first  be  tried  (ordinarily)  before  we  go  to  law ;  as, 

1.  To  rebuke  our  neighbour  for  his  wrong,  and  privately 
to  desire  necessary  reparations. 

2.  To  take  two  or  three  to  admonish  him ;  or  to  refer 
the  matter  to  arbitrators  (or  in  some  cases  to  a  lot).  And 
if  any  make  law  their  first  remedy  needlessly,  while  the 
other  means  should  first  be  used,  it  is  a  sin. 

J?Top.  y.  It  is  not  lawful  to  go  to  lawsuits,  when  pru- 
dence may  discern  that  the  hurt  which  may  come  by  it,  will 
be  greater  than  the  benefit ;  (either  by  hardening  the  per- 
son, or  disturbing  ourselves,  or  scandalizing  otiiers  against 
religion,  or  drawing  any  to  ways  of  unpeaceableness  or  re- 
venge, fcc.)  The  foreseen  consequences  may  overrule  the 
case. 

But  on  the  other  side,  'Pmf.  i.  It  is  lawful  to  make  use 
of  Christian  judicatories,  so  it  be  done  in  a  lawful  manner : 
yea,  and  in  some  cases,  of  the  judicatories  of  infidels. 


164  CHRISTIAN    DIRECTORY.  [PART    IV. 

Prop.  II.  The  suppressing  of  sin,  and  the  defending  the 
innocent,  and  righting  of  the  wronged,  being  the  duty  of 
governors,  it  is  lawful  to  seek  these  benefits  at  their  hands. 

Prop.  III.  Incases  where  I  am  not  obliged  to  forgive  (as 
I  have  shewed  before  some  such  there  be),  I  may  justly 
make  use  of  governors  as  the  ordinance  of  God. 

Tnyp,  IV.  The  order  and  season  is  when  I  have  tried 
other  means  in  vain.  When  persuasion  or  arbitration  will 
do  no  good,  or  cannot  be  used  with  hope  of  success. 

Frop.  V.  And  the  great  condition  to  prove  it  lawful  is, 
when  it  is  not  like  to  do  more  hurt  than  good,  either  direct- 
ly of  itself,  or  by  men's  abuse ;  when  religion,  or  the  soul 
of  any  man,  or  any  one's  body,  or  estate  or  name,  is  not 
like  to  lose  more  than  my  gain,  or  any  other  benefits  will 
compensate ;  when  all  these  concur,  it  is  lawful  to  go  to 
law. 

QuesA.  v.  '  Is  it  lawful  to  defend  any  person,  life  or  es- 
tate against  a  thief,  or  murderer,  or  unjust  invader,  by  force 
of  arms  ? ' 

Answ.  You  must  distinguish,  1.  Between  such  defence 
at  the  law  of  the  land  alloweth,  and  such  as  it  forbiddeth. 

2.  Between  necessary  and  unnecessary  actions  of  de- 
fence. 

Prop,  i^  There  is  no  doubt  but  it  is  both  lawful  and  a 
duty  to  defend  ourselves  by  such  convenient  means  as  are 
likely  to  attain  their  end,  and  are  not  contrary  to  any  law,  of 
God  or  man.  We  must  defend  our  neighbour  if  he  be  as- 
saulted or  oppressed,  and  we  must  love  our  neighbour  as 
ourselves. 

Ptijfp.  II.  This  self-defence  by  force,  is  then  lawful,  when 
^t  is  necessary,  and  other  more  gentle  means  have  been  in- 
effectual, or  have  no  place,  (supposing  still  that  the  means 
be  such. as  the  law  of  God  or  man  forbiddeth  not). 

Prop.  III.  And  it  is  necessary  to  the  lawfulness  of  it,  that 
.the  means  be  suoh.as  in  its  nature  is  like  to  be  successful, 
jorlike  to  do  more  good  than  harm. 

But  on  the  other  side,  'Prop.  i.  We  may  not  defend  our- 
selves by  any  such  force  as  either  the  laws  of  God  or  our 
jrulers,  thereto  authorized  by  him  shall  forbid.    For, 

I.  The  laws. are  made  by  suoh  as  have  more  power  over 
our  lives,  than  we  have  ov^r  them  ourselves. 


CtfAP.  Xj  CHRISTIAN  POLITICS.  185 

2.  And  they  are  made  for  the  good  of  the  common- 
wealth ;  which  is  to  be  preferred  before  the  good  or  life  of 
any  single  person*  And  whatever  selfish  infidels  s^y,  both 
hatnre  and  grace  do  teach  us  to  lay  down  our  lives,  foi;  the 
welfare  of  the  church  or  state,  and  to  prefer  a  multitude  be-? 
fore  ourselves.  Therefore  it  is  better  to  be  robbed,  opprea- 
sed,  or  killed,  than  to  break  the  peace  of  the  common- 
wealth. 

Prop.  II.  Therefore  a  private  man  may  not  raise  an  ar- 
my to  defend  his  life  against  his  prince,  or  lawful  governor. 
Perhaps  he  might  hold  his  hands  if  personally  he  went  about 
to  murder  him,  without  the  violation  of  the  public  peace ; 
but  he  cannot  raise  a  war  without  it. 

Prop.  III.'  We  may^  not  do  that  by  blood  or  violence, 
which  might  be  done  by  persuasion,  or  by  any  gentle,  law- 
ful means:  violence  must  be  used,  even  in  defence,  but  in 
case  of  true  necessity. 

Prop.  IV.  When  self-defence  is  like  to  have  consequents 
so  ill,  as  the  saving  of  ourselves  cannot  countervail,  it  ik 
then  unlawful  'finis  gratia,'  and  not  to  be  attempted. 

Prop.  V*  Therefore  if  self-defence  be  unlikely  to  prevail, 
our  strength  being  inconsiderable,  and  when  the  enemy  is 
but  like  to  be  the  more  exasperated  by  it,  and  our  sufierings 
like  to  be  the  greater ;  nature  and  reason  teach  us  to  sub- 
mit, and  use  the  more  effectual  (lawful)  means. 

Q^est.  VI.  '  Is  it  lawful  to  take  away  another's  life,  in  the 
defending  of  my  purse  or  estate  ? ' 

Answ.  1.  You  must  again  distinguish  between  such  de- 
fence, as  the  law  of  the  land  alloweth,  and  such  as  it  forbid- 

deth. 

2.  Between  what  is  necessary,  and  what  is  unnecessary* 

3.  Between  a  life  less  worth  than  the  prize  which  he 
contendeth  for,  and  a  life  more  worth  than  it,  or  than  mine 

own. 

4.  Between  the  simple  defence  QjT  my  purse,  and  the  de- 
fence of  it,  and  my  life  together. 

6.  Between  what  I  do  i/icith.  purpose  and  desire,  and 
what  I  do  unwillingly  thrpugh  the  assailant's  temerity  or 
violence. 

6.  And  between  what^  I  do  in  mere  defence,  and  what  I 


106  CHRISTIAN    DIRECTORY.  [PART  IV. 

do  to  bring  a  tbief  or  robber  unto  legal  punisbment.    And 
80  I  answer. 

Prop.  I.  You  may  not  defend  your  purse,  or  your  es- 
tate by  such  actions,  as  the  law  of  the  land  forbiddeth :  (un- 
less it  go  against  the  law  of  God ;)  becaune  it  is  to  be  sup- 
posed, that  it  is  better  a  man's  estate  or  purse  be  lost,  thaa 
law  and  public  order  violated. 

frof.  II.  You  may  not  (against  an  ordinary  thief  or 
robber)  defend  your  purse  with  the  probable  hazard  of  his 
life,  if  a  few  good  words,  or  other  safe  and  gentle  means^ 
which  you  have  opportunity  to  use,  be  like  to  serve  turn 
without  such  violence. 

Jfrof.  III.  If  it  might  be  supposed  that  a  prince,  or  other 
person  of  great  use  and  service  to  the  commonwealth, 
should  in  a  frolic,  or  otherwise,  assault  your  person  for  your 
estate  or  purse,  it  is  not  lawful  to  take  away  his  life  by  a  der 
fensive  violence,  if  you  know  it  to  be  he ;  because  (though 
in  some  countries  the  law  might  allow  it  you,  yet)  '  finis  gra- 
tia' it  is  unlawful ;  because  his  life  is  more  necessary  to  the 
common  good,  than  yours. 

Frof,  IV.  If  a  pilfering  thief  would  steal  your  purse, 
without  any  violence  which  hazardeth  your  life,  (ordinarily) 
you  may  not  take  away  his  life  in  the  defending  of  it.  Be- 
cause it  is  the  work  of  the  magistrate  to  punish  him  by  pub- 
lic justice,  and  your  defence  requireth  it  not. 

Prop.  V.  All  this  is  chiefly  meant,  of  the  voluntary,  de- 
signed taking  away  of  his  life ;  and  not  of  any  lawful  action, 
which  doth  it  accidentally  against  your  will. 

On  the  other  side,  Frof.  i.  If  the  law  of  the  land  allow 
you  to  take  away  a  man's  life  in  the  defending  of  your  purse, 
it  removeth  the  scruple,  if  the  weight  of  the  matter  also  do 
allow  it :  because  it  supposeth,  that  the  law  taketh  the  of- 
fender to  be  worthy  of  death,  and  maketh  you  in  that  case 
the  executioner  of  it.  And  if  indeed,  the  crime  be  such  as 
deserveth  death,  you  may  be  the  executioner  when  the  law 
alloweth  it. 

Prof.  II.  And  this  is  more  clear,  when  the  robber  for 
your  money  doth  assault  your  life,  or  is  like  for  aught  you 
see  to  do  it. 

Vrof.  III.  And  when  gentler  means  will  not  serve  the 


CHAP.  X.J  CHRISTIAN  POLITICS.  167 

torn,  but  violence  is  the  only  remedy  which  is  left  you, 
which  is  like  to  avail  for  your  defence. 

Prop,  IV.  And  when  the  person  is  a  vile  offender,  who  is 
rather  a  plague  and  burden  to  the  commonwealth,  than  any 
necessary  member  of  it. 

Prop.  V.  If  you  desire  not,  and  design  not  his  death, 
but  he  rush  upon  it  himseif  in  his  fury,  while  you  lawfully 
defend  your  own,  the  case  is  yet  less  questionable.  , 

Prop.vi.  If  a  thief  have  taken  your  purse,  though  you 
may  not  take  away  his  life  after  to  recover  it  (because  it  it 
of  less  value)  nor  yet  in  revenge  (because  that  belongeth 
not  to  private  men) ;  yet  if  the  law  require  or  allow  you  ta 
pursue  him  to  bring  him  to  a  judicial  trial,  if  you  kill  him 
while  he  resisteth,  it  is  not  your  sin ;  because  you  are  but 
suppressing  sin  in  your  place,  according  to  the  allowance 
of  the  law. 

Quest.  VII.  '  May  I  kill  or  wound  another  in  the  defence 
or  vindication  of  my  honour,  or  good  name? ' 

jinsw.  No:  not  by  private  assault  or  violence:  but  if 
the  crime  be  so  great,  that  the  law  of  the  land  doth  punish 
it  with  death,  if  that  law  be  just,  you  may  in  some  cases 
seek  to  bring  the  offender  to  public  justice :  but  that  is 
rare,  and  otherwise  you  may  not  do  it.    For, 

1.  It  belongeth  only  to  the  magistrate,  and  not  to  you^ 
to  be  the  avenger. 

2.  And  killing  a  man  can  be  no  meet  defence  against 
calumny  or  slander;  for  if  you  will  kill  a  man  for  preven- 
tion, you  kill  the  innocent ;  if  you  kill  him  afterwards,  it  is 
no  defence,  but  an  unprofitable  revenge,  which  vindicateth 
not  your  honour,  but  dishonoureth  you  more.  Your  pa- 
tience is  your  honour,  and  your  bloody  revenge  doth  shew 
you  to  be  so  like  the  devil,  the  destroyer,  that  it  is  your 
greatest  shame. 

3.  It  is  odious  pride  which  maketh  men  over-value  their 
reputation  among  men,  and  think  that  a  man's  life  is  a  just 
compensation  to  them  for  their  dishonour !  Such  bloody 
sacrifices  are  fit  to  appease  only  the  blood-thirsty  spirit  I 
But  what  is  it  that  pride  will  not  do  and  justify  ? 


168  CHRISTIAN    DIRKCTORY.  [PART   IV. 


CHAPTER  XI. 

Special  Directions  to  Escape  the  Gtdlt  of  Persecuting.    Deter'^ 
ndning  ako  the  Case  about  Liberty  in  matters  of  Religion. 

Trough  this  be  a  subject  which  the  guilty  cannot  endure 
to  hear  of,  yet  the  misery  of  persecutors,  the  blood  and 
groans,  and  ruins  of  the  church,  and  the  lamentable  divi- 
sions of  professed  Christians,  do  all  command  me  not  to 
pass  it  by  in  silence ;  but  to  tell  them  the  truth,  ''Whether 
4hey  will  hear,  or  whether  they  will  forbear ; "  though  they 
were  such  as  Ezek.  iii.  7—9.  11. 

'  Direct.  1.  If  you  would  escape  this  dreadful  guilt, '  Un- 
derstand well  wbat  persecution  is/  Else  you  may  either 
run  into  it  igaorantly,  or  oppose  a  duty  as  if  it  were  perse- 
cution. 

The  verb  '  persequor*  is  often  taken  in  a  good  sense,  for 
no  more  than  '  continuato  motu  vel  ad  extremum  sequor ;  ^ 
and  sometimes  for  the  blameless  prosecution  of  a  delin- 
quent :  but  we  take  it  here  as  the  English  word  ^  persecute^ 
is  most  commonly  taken,  for  '  inimico  affectu  insequor ; '  a 
malicious  or  injurious  hurting  or  persecuting  anodier,  and 
that  for  th6  sake  of  religion  or  righteousness.  For  it  is  not 
common  injuries  which  we  here  intend  to  speak  of»  Three 
things  then  go  to  make  up  persecution.  1.  That  it  be  the 
hurting  of  another,  in  his  body,  liberty,  relations,  estate  or 
reputation.  2.  That  it  be  done  injuriously,  to  one  who  de- 
senreth  it  not,  in  the  particular  which  is  the  cause.  3.  That 
it  be  for  the  cause  of  religion,  or  of  righteousness,  that  is^ 
for  the  truth  of  Qod  which  we  hold  or  utter ;  or  for  the 
worship  of  Qod  which  we  perform ;  or  for  obedience  to  the 
will  of  God  revealed  in  his  laws.  This  is  the  cause  on  Ae 
sufferer^s  part,  whatever  is  intended  by  the  persecutor* 

There  are  divers  sorts  of  persecutions.  As  to  the  prin- 
ciples of  the  persecutors.  1.  There  is  a  persecution  which 
is  openly  professed  to  be  for  the  cause  of  religion  ;  as  hea- 
thens and  Mahometans  persecute  Christians  as  Christians* 
And  there  is  an  hypocritical  persecution  when  the  pretend- 
ed cause  is  some  odious  crime,  but  the  real  cause  is'  men's 
religion,  or  obedience  to  God*     This  is  the  common  pecse- 


CBAP.  XI.]  CHRISTIAN    POLITICS.  109 

cution,  which  nominal  Christiana  exercise  on  serious  Chris- 
tians, or  on  one  another.     They  will  not  say  that  they  per- 
secute them,  because  they  are  godly  or  serious  Christians, 
but  that  is  the  true  cause :  for  if  they  will  but  set  theiti 
above  God,  and  obey  them  against  God,  they  will  abate 
their  persecution.     Many  of  the  heathens  thus  persecuted 
the  Christians  too,  under  the  name  of  ungodly,  and  evil- 
doers ;  but  the  true  cause  was,  because  they  obeyed  not 
their  commands  in  the  worshipping  of  their  idol  gods.     So 
do  the  Papists  persecute  and  murder  men,  not  as  professors 
of  the  trudi,  (which  is  the  true  cause),  but  under  the  name  of 
heretics  and  schismatics,  or  rebels  against   the  pope,  or' 
whatever  their  malice  pleaseth  to  accuse  them  of.  And  pro- 
fime,  nominal  Christians  seldom  persecute  the  serious  and 
sincere  directly  by  that  name,  but  under  some  nickname 
which  they  set  upon  them,  or  under  the  name  of  hypocrites, 
or  self-conceited,  or  factious  persons,  or  such  like.    And  if 
they  live  in  a  place,  and  age,  where  there  are  many  civil 
wars  or  differences,  they  are  sure  to  fetch   some  odious 
name  or  accusation  thence  :  which  side  soever  they  are  on ; 
or  if  they  meddle  not  on  any  side,  they  are  sure  by  every 
party  whom  they  please  not,  to  hear  religion  loaded  with 
such  reproaches  as  the  times  will  allow  them  to  vent  against 
it.    Even  the  Papists  who  take  this  course  with  Protes- 
tants, it  seems  by  Acosta  are  so  used  themselves,  not  by  the 
heathens ;  but  by  one  another,  yea,  by  the  multitude,  yea, 
by  their  priests.    For  so  saith  he,  speaking  of  the  parish 
priests  among  the  Indians,  having  reproved  their  dicing, 
carding,  hunting,  idleness.     Lib.  iv.  cap.  15.  pp.  404, 40&. 
''  Itaque  is  cui  pastoralis  Indorum  cura  committitur,  non  so- 
lum contra  diaboli  machinas  et  naturae  incentiva  pugnai^ 
debet ;  sed  jam  etiam  confirmatse  hominum  consuetudini  et 
tempore  et  turba  prsepotenti  sese  objicere ;  et  ad  excipienda 
invidorum  ac  malevolorum  tela  forte  pectus,  opponere ;  qui 
siquid  a  profano  suo  institute  abhorrentem  viderint ;  prodi- 
torem,  hypocritam,  hostem  clamant : "  that  is,  **  He  there- 
fore to  whom  the  pastoral  care  of  the  Indians  is  committed, 
must  not  only  fight  against  the  engines  <of  the  devil,  and  the 
incentives  of  nature ;  but  also  now  must  object  or  set  him- 
self against  the  confirmed  custom  of  men,  which  is  grown 
nery  powerful  both  by  time,  and  by  the  multitude ;  and 


170  CHRISTIAN  DIRECTORY.  [PART  IV. 

must  valiantly  oppose  his  breast,  to  receive  the  darts  of  the 
envious  and  malevolent,  who  if  they  see  anything  contrary 
to  their  profane  fashion  (or  breeding)  cry  out,  A  traitor,  aa 
hypocrite,  an  enemy/'  It  seems  then  that  this  is  a  common 
course. 

2.  Persecution  is  either  done  in  ignorance  or  know- 
ledge. The  commonest  persecution  is  that  which  is  done 
inignohtnce  and  error ;  when  men  think  a  good  cause  to  be 
bad,  or  a  bad  cause  to  be  good,  and  so  persecute  truth, 
while  they  take  it  to  be  falsehood,  or  good  while  they  take 
it  to  be  evil,  or  obtrude  by  violence  their  errors  for  tenths, 
and  their  evils  as  good  and  necessary  things.  Thus  Peter 
testifieth  of  the  Jews,  who  killed  the  Prince  of  life ;  *'  I 
know  that  through  ignorance  you  did  it,  as  did  also  your 
rulers  '."  And  Paul ;  "  Which  none  of  the  princes  of  this 
world  knew :  for  had  they  known  it,  they  would  not  have 
crucified  the  Lord  of  Glory  ^"  And  Christ  himself  saith, 
''  These  things  will  they  do  unto  you,  because  they  have  not 
ki^own  the  Father,  nor  me^''  And  Paul  saith  of  himself, 
"  I  thought  verily  with  myself,  that  I  ought  to  do  many 
things  contrary  to  Jesus  of  Nazareth,  which  thing  I  also 
did  ^"  &c.  And,  '*  that  it  was  ignorantly  in  unbelief,  that 
he  was  a  blasphemer,  a  persecutor  and  injurious  */'  And 
on  the  other  side,  some  persecute  truth  and  goodness,  while 
they  know  it  to  be  so.  Not  because  it  is  truth  or  goodness, 
but  because  it  is  against  their  carnal,  worldly  interest  and 
inclination.  As  the  conscience  of  a  worldling,  a  drunkard, 
a  whoremonger,  beareth  witness  against  his  sin  while  he  go* 
etb  on  in  it ;  so  ofttimes  doth  the  conscience  of  the  perse* 
cutor;  and  he  hath  secret  convictions,  that  those  whom  he 
persecuteth,  are  better  and  happier  than  himself. 

3.  As  to  the  cause,  sometimes  persecution  is  for  Chris- 
tianity and  godliness  in  the  gross,  or  for  some  great  essen- 
tial point;  and  sometimes  it  is  only  for  some  particular 
truth  or  duty,  and  that  perhaps  of  a  lower  nature ;  so  small 
or  so  dark,  that  it  is  become  a  great  controversy,  whether 
it  be  truth  or  error,  duty  or  sin.  In  some  respects  it  is 
more  comfortable  to  the  persecuted,  and  more  heinous  in  the 
.persecutor,  that  the  suffering  be  for  the  greatest  things. 

^  Acts  iii.  13,  14. 17.  ^  1  Cor.il  8.  <"  John  xvi.  3. 

<>  Acts  sxvi.9.  •  1  llm.  i.  13. 


CHAP.  XI.]  CHRISTIAN  POLITICS.  171 

For  this  leaveth  no  do\ibt  in  the  mind,  whether  our  cause 
be  good  or  not;  and  this  sheweth  that  the  persecutor's 
mind  is  most  alien  to  God  and  truth  :  but  in  some  other  res- 
pect, it  is  an  aggravation  of  the  sin  of  the  persecutor,  and  of 
the  comfort  of  the  persecuted,  when  it  is  for  smaller  truths 
and  duties.  For  it  is  a  sign  of  great  uncharitableness  and 
cruelty,  when  men  can  find  in  their  hearts  to  persecute 
others  for  little  things :  and  it  is  a  sign  of  a  heart  that  is 
true  to  God,  and  very  sincere,  when  we  will  rather  suffer 
anything  from  man,  than  renounce  the  smallest  truth  of 
God,  or  commit  the  smallest  sin  against  him,  or  omit  the 
smallest  duty,  when  it  is  a  duty. 

4.  Sometimes  persecution  is  directly  for  religion  ;  that 
is,  formatters  of  professed  faith  or  worship:  and  sometimes 
it  is  for  a  civil  or  a  common  cause ;  yet  still  it  is  for  our 
obedience  to  God  (or  else  it  is  not  the  persecution  which  we 
speak  oO  though  the  matter  of  it  be  some  common  or  civil 
thing:  as  if  I  were  persecuted  merely  for  giving  to  the 
poor,or  helping  the  sick,  or  for  being  loyal  to  my  prince, 
and  to  the  laws,  or  for  doing  my  duty  to  my  parents,  or  be- 
cause I  will  not  bear  false  witness,  or  tell  a  lie,  or  subscribe 
a  falsehood,  or  any  such  like ;  this  is  truly  persecution, 
whatever  the  matter  of  it  be,  as  long  it  is  truly  for  obeying 
God,  that  we  undergo  the  suffering. 

I  omit  many  other  less  considerable  distributions :  and 
also  those  afflictions  which  are  but  improperly  called  perse- 
cutions ;  (as  when  a  man  is  punished  for  a  fault  in  a  greater 
measure  than  it  deaerveth.  This  is  inj  ustice  but  not  perse- 
cution, (unless  it  be  his  religion  and  obedience  to  God, 
which  is  the  secret  cause  of  it.) 

Direct,  ii.  '  Understand  well  the  greatness  of  the  sin  of 
persecution,  that  you  may  be  kept  in  a  due  fear  of  being 
tempted  to  it.'  Here  therefore  I  shall  show  you  how  great 
a  sin  it  is. 

1 .  Persecution  is  a  fighting  against  God :  so  it  is  called 
Acts  V.  39.  And  to  fight  against  God,  is  odious  malignity, 
and  desperate  folly.  1.  It  is  venomous  malignity,  for  a 
creature  to  fight  against  his  Creator,  and  a  sinner  against 
his  Redeemer  who  would  save  him ;  and  for  so  blind  a  worm 
to  rise  up  against  the  wisdom  of  the  all-knowing  God !  And 
for  so  vile  a  sinner  to  oppose  the  Fountain-  of  Love  and 


172  CHRISTIAN    DIRECTORY.  [PART  IV. 

Goodness  ?  2.  And  what  folly  can  be  greater,  than  for  a 
mole  to  reproach  the  sun  for  darkness?  Or  a  lump  of  earth 
to  take  up  arms  against  the  Almighty,  terrible  Qod  ?  Art 
thou  able  to  make  good  thy  cause  against  him  ?  Or  to  stand 
before  him  when  he  is  offended^  and  chargeth  thee  with  sin? 
Hear  a  Pharisee,  '*  And  now  I  say  unto  you,  refrain  from 
these  men,  and  let  them  alone ;  for  if  this  counsel,  or  this 
work  be  of  men,  it  will  come  to  nought :  but  if  it  be  of  God, 
ye  cannot  overthrow  it;  lest  haply  ye  be  found  to  fight 
against  6o(l^''  Or  hear  Christ  himself,  ^'I  am  Jesus, 
whom  thou  persecutest;  it  is  hard  for  thee  to  kick  against 
the  pricks  >.  With  bare  feet  or  hands  to  beat  the  thorns ! 
How  unmeet  a  match  is  man  for  God !  He  needeth  not  so 
much  as  a  word  to  take  away  thy  soul,  and  crush  thee,  to 
the  lowest  hell.  His  will  alone  can  lay  thee  under  thy  de* 
served  pains.  Canst  thou  conquer  the  Almighty  God? 
Wilt  thou  assault  the  power  which  was  never  overcome,  or 
storm  Jehovah's  throne  or  kingdom?  First  try  to  take 
down  the  sun,  and  moon,  and  stars  from  the  firmament,  and 
to  stop  the  course  of  the  rivers,  or  of  the  sea ;  and  to  rebuke 
the  winds,  and  turn  night  into  day,  and  winter  into  summer, 
and  d^crepid  age  into  vigorous  youth.  Attempt  not  greater 
matters  till  thou  hast  performed  these :  it  is  a  greater  matter 
than  any  of  these,  to  conquer  God,  whose  cause  thou  fight- 
est  against.  Hear  him  again ;  "  Woe  unto  him  that  striveth 
with  bis  Maker :  let  the  potsherd  strive  with  the  potsherds 
of  the  earth.  Shall  the  clay  say  to  him  that  fashioneth  it. 
What  makest  thou  ?  "  Or  thy  work, ''  He  hath  no  hands  ^  \ " 
And  Isaiah  xlv.  2.  "Who  would  set  the  briars  and  thorns 
against  me  in  battle?  I  would  go  through  them,  I  would 
bum  them  together."  Woe  to  the  man  that  is  not  content 
to  fight  with  men,  but  chooseth  the  most  dreadful  God  to 
be  his  enemy !  It  had  been  better  for  thee,  that  all  the 
world  had  been  against  thee ! 

2.  Persecution  opposeth  the  gracious  design  of  our  Re- 
deemer, and  hindereth  his  Gospel,  and  work  of  mercy  to  the 
world,  and  endeavoureth  the  ruin  of  his  kingdom  upon 
earth.  Christ  came  to  save  men,  and  persecutors  raise  up 
their  power  against  him,  as  if  they  envied  salvation  to  the 

'  Act!  vi.  SB,  99.  V  Acts  ix.  4, 5.  ^  Isiiah  xIt.  9. 

*  Mahx^vii.4. 


CHAP.  XI.]  CHRISTIAN  POLITICS.  173 

world.  And  if  God  have  made  the  work  of  man's  redemp- 
tion, the  most  wonderful  of  his  works,  which  ever  he  re- 
vealed to  the  sons  of  men,  you  may  easily  conceive  what 
thanks  he  will  give  them,  that  resist  him  in  so  high  and 
glorious  a  design.  If  you  could  pull  the  stars  out  of  the  fir- 
mament, or  hinder  the  motions  of  the  heavens,  or  deny  the 
rain  to  the  thirsty  earth,  you  might  look  for  as  good  a  re- 
ward for  this,  as  for  opposing  the  merciful  Redeemer  of  the 
world,  in  the  blessed  work  of  man's  salvation. 

3.  Persecution  is  a  resisting  or  fighting  against  the  Holy 
Ohost.  Saith  Stephen  to  the  Jews,  "  Ye  stifi*-necked  and 
uncircumcised  in  heart  and  ears ;  ye  do  always  resist  the 
Holy  Ghost :  as  your  fathers  did,  so  do  ye  ^."  If  you  si- 
lence the  ministers  who  are  the  means  by  which  the  Spirit 
worketh,  in  the  illuminating  and  sanctifying  of  souls  ^  Or 
if  you  afllict  men  for  those  holy  duties,  which  the  Spirit  of 
Gk>d  hath  taught  them  to  perform,  or  would  force  men  firom 
that  which  the  Spirit  of  Christ  is  sent  to  draw  them  to;  this 
is  to  raise  war  against  that  Spirit,  into  whose  name  you  were 
yourdelves  baptized. 

4.  Persecution  endeavoureth  the  damnation  of  men's 
BOnls,  either  by  depriving  them  of  the  preaching  of  the  Gos- 
pel which  should  save  them,  or  by  forcing  them  upon  that 
sin  for  which  God  will  condemn  them.  Yea,  the  banishing 
or  silencing  of  one  faithful  preacher,  may  conduce  to  the 
damnation  of  many  hundreds  !  If  it  be  said,  that  others 
who  are  set  up  in  their  'stead,  may  save  men's  souls  as  well 
as  they,  I  answer,  1.  God  seldom,  if  ever,  did  qualify  su- 
pernumeraries for  the  work  of  the  ministry !  Many  a  nation 
hath  had  too  few,  but  I  never  read  of  any  nation  that  had 
too  many,  who  were  well  qualified  for  that  great  and  difli- 
cuUwoik,  no,-not  firom  the  days  of  Christ  till  now!  So 
that  if  they  are  all  fit  men,  there  are  none  of  them  to  be  spa^ 
red ;  but  all  are  too  few,  if  they  conjoin  their  greatest  skill 
and  diligence.  Christ  biddeth  us  pray  the  Lord  of  the  har* 
vest,  to  send  forth  more  labourers  into  his  harvest ;  but  ne- 
ver biddeth  us  pray  to  send  out  fewer^  or  to  call  any  in  that 
were  but  tolerably  fitted  for  the  work.  2.  Many  persecutors 
banish  all  preachers  of  the  Gospel,  and  set  up  no  other  to 
do  the  service  which  they  were  called  to.    And  it  is  rarely 

k  Acti  ni.  51.  *  Acts  zxvi.  17,  18. 


174  CHRISTIAN    DIRECTORY.  [PART  IV. 

seen,  that  any  who  can  find  in  their  hearts  to  cast  out  any 
faithful  ministers  of  Christ,  have  hearts  to  set  up  better,  or 
any  that  are  competent  in  their  stead  ;  but  it  is  ordinarily 
seen,  that  when  the  judgment  is  so  far  depraved,  as  to  ap- 
prove of  the  casting  out  of  worthy  men  ;  it  is  also  so  far  de- 
praved as  to  think  an  ignorant,  unskilful,  heartless  or  scan- 
dalous sort  of  ministers,  to  be  as  fit  to  save  men*s  souls  as 
they.     And  how  many  poor  congregations  in  the  eastern  and 
western  churches  (nay,  how  many  thousands)  have  ignorant, 
ungodly,  sensual  pastors,  who  are  such  unsavoury  salt,  as 
to  be  unfit  for  the  land,  or  for  the  dunghill  ?    Whilst  men 
are  extinguishing  the  clearest  lights,  or  thrusting  them  into 
obscurity  "*.     And  there  may  be  something  of  suitableness 
between  a  pastor  and  the  flock,  which  may  give  him  advan- 
tage to  be  more  profitable  to  their  souls,  than  another  man 
of  equal  parts.     And,  though  God  can  work  by  the  weakest 
means,  yet  ordinarily  we  see  that  his  work  upon  men's  souls 
is  so  far  moral,  as  that  he  usually  prospereth  men,  accord- 
ing to  the  fitness  of  their  labours  to  the  work !     And  some 
men  have  far  more  success  than  others.     He  that  should 
expel  a  dozen  or  twenty  of  the  ablest  physicians  out  of 
London,  and  say.  There  are  enough  left  in  their  steads,  who 
may  save  men's  lives,  as  well  as  they  ;  might,  notwithstand- 
ing that  assertion,  be  found  guilty  of  the  blood  of  no  small 
numbers.     And  as  men  have  sometimes  an  aversion  to  one 
sort  of  food,  (as  good  as  any  to  another  man,)  and  as  diis 
distemper  is  not  laudable ;   and  yet  he  that  would  force 
them  to  eat  nothing  else,   but  that  which  they  so  abhor, 
were  more  like  to  kill  them,  than  to  cure  them ;  so  is  it 
with  the  souls  of  many.     And  there  are  few  who  have  any 
spiritual  dioceming  and  relish,  but  have  some  special  sense 
of  what  is  helpful  or  hurtful  to  their  souls,  in  sermons, 
books  and  conference,  which  a  stander  by  is  not  so  fit  to 
judge  of  as  themselves.    So  that  it  is  clear,  that  persecu- 
tion driveth  men  towards  their  damnation !     And,  O  how 
sad  a  case  it  is,  to  have  the  damnation  of  one  soul  to  answer 
for !    (Which  is  worse  than  the  murdering  of  many  bo- 
dies.)   Much  more  to  be  guilty  of  the  perdition  of  a  multi- 
tude ! 

5.  Persecution  is  injustice,  and  oppression  of  the  inno- 

"  Matt.  Y.  13—15.    Luke  xir.  35. 


CHAP.  XI.]  CHRISTIAN  POLITICS.  175 

cent!  And  what  a  multitude  of  terrible  threatenings 
against  this  sin,  are  found  throughout  the  Holy  Scriptures  ? 
Doth  a  man  deserve  to  be  cruelly  used»  for  being  faithful  to 
his  Ood,  and  for  preferring  him  before  man  ?  And  for  be- 
ing afraid  to  sin  against  him  ?  Or  for  doing  that  which 
Ood  commandeth  him,  and  that  upon  pain  of  greater  suffer- 
ings than  man  can  inflict  upon  him  ?  Is  it  not  his  Saviour 
that  hath  said»  "  Fear  not  diem  that  can  kill  the  body,  and 
after  that  have  no  more  that  they  can  do ;  but  fear  him  who 
after  he  hath  killed,  hath  power  to  cast  into  hell ;  yea,  I  say 
unto  you  fear  him."  Though  Christianity  was  once  called, 
^'Asect  which  every  where  was  spoken  against  °."  And 
Paul  was  accused  as  a  pestilent  fellow,  and  a  mover  of  sedi- 
tion among  the  people  ^  And  Christ  was  crucified  as  a 
usurper  of  the  crown ;  yet  innocency  shall  be  innocency 
still  in  spite  of  malice,  and  lying  accusations ;  because  Ood 
will  be  the  final  Judge,  and  will  bring  all  secret  things  to 
light,  and  will  justify  those  whom  injustice  hath  condemn- 
ed, and  will  not  call  them  as  slandering  tongues  have  called 
them.  Yea,  the  consciences  of  the  persecutors  are  often 
forced  to  say,  as  they  did  of  Daniel,  "  We  shall  not  find  any 
occasion  against  this  Daniel,  except  we  find  it  against  him  con- 
cerning the  law  of  his  Ood  p."  And  therefore  the  net  which 
they  were  fain  to  lay  for  him,  was  a  law  against  his  religion, 
07  prayers  to  Ood ;  for  a  law  against  treason,  sedition, 
swearing,  drunkenness,  fornication,  &c.  would  have  done 
them  no  service  !  And  yet  they  would  fain  have  aspersed 
him  there  ^.  "Woe  to  him  that  buildeth  his  house  by  un- 
righteousness ^"  &c.  "  Woe  to  thee  that  spoilest,  and  thou 
wast  not  spoiled  *."  "  Woe  to  them  that  call  evil  good,  and 
good  evil  ^"  "  In  thy  skirts  is  found  the  blood  of  the  souk 
of  the  poor  innocents  ^"  "  Hands  that  shed  innocent  blood, 
the  Lord  doth  hate  %"  &c. 

6.  Persecution  maketh  men  most  like  unto  devils,  and 
maketh  them  his  most  notable  servants  in  the  worlds    Mar 

■  Act!  xxviiL  22.  <»  Acts  uiv.  5.  P  Dan.  vi.  5. 

«  Dan.  vu4.  '  Jer.  xxu.  13.  "  liaiiih  zxxiii.  1. 

*  Isaiah  ▼.  20.  "  Jer.  ii.  34.  "^  Prov.  vi.  16, 17. 

T  Daemunes  ex  hominibus  fieri  qoidam  opinati  snnt,  perpetua  crtmioum  licentia, 
&c.  Qnud  ot  forte  tolerabiliter  dictum  sit,  roalaram  volnntatoni  siiiiifitudo  eiHcif, 
qua  homo  mains  atqae  in  malis  obstiiiatos  pene  damonem  equal.  Petrarch,  de  Injos- 
to  Domin. 


176  CHRISTIAN   4>IRECTORY.  [PART  IV. 

ny  wicked  men  may  neglect  that  duty  which  they  are  con- 
vinced they  should  do.  But  to  hate  it,  and  malice  men  that 
do  it,  and  seek  their  ruin ;  this,  if  any  thing,  is  work  more 
beseeming  a  devil,  than  a  man.  These  are  the  commanders 
in  the  armies  of  the  devil,  against  the  cause  and  kingdom  of 
the  Lord  '  !     And  accordingly  shall  they  speed. 

7.  Persecution  is  an  inhuman,  disingenuous  sin,  and 
sheweth  an  extinction  of  the  light  of  nature.  A  good-na^ 
tured  man,  if  he  had  no  grace  at  all,  would  abhor  tci  be  cru- 
el, and  to  oppress  his  brethren ;  and  that  merely,  because 
they  are  true  to  their  consciences,  and  obey  their  God,  while 
they  do  no  hurt  to  any  others.  If  they  had  deserved  execu- 
tion, an  ingenuous  nature  would  not  be  forward  to  be  their 
executioner ;  much  more  when  they  deserve  encouragement 
and  imitation :  it  is  no  honour  to  be  numbered  with  blood- 
thirsty men. 

8.  It  is  a  sin  that  hath  so  little  of  commodity,  honour  or 
pleasure  to  invite  men  to  it,  that  maketh  it  utterly  without 
excuse,  and  sheweth,  that  the  serpentine  nature  is  the 
cause  *.  What  get  men  by  shedding  the  blood  of  innocents, 
or  silencing  the  faithful  preachers  of  the  Gospel  ?  What 
sweetness  could  they  find  in  cruelty,  if  a  malicious  nature 
made  it  not  sweet? 

9.  It  is  a  sin  which  men  have  as  terrible  warnings 
against  from  God,  as  any  sin  in  the  world,  that  I  can  remem- 
ber. 1.  In  God's  threatenings.  2.  In  sad  examples,  and 
judgments  in  this  life,  even  on  posterity.  3.  And  in  the 
inftiiny  that  foUoweth  the  names  of  persecutors,  when  they 
are  dead. 

I.  How  terrible  are  those  words  of  Christ,  **  But  whoso 
shall  o£fend  one  of  these  little  ones  that  believe  in  me,  it 
were  better  for  him  that  a  milstone  were  hanged  about  his 
neck,  and  that  he  were  drowned  in  the  depth  of  the  sea  V 
How  terrible  is  that  character  which  Paul  giveth  of  the 
Jews ;  ''  Who  both  killed  the  Lord  Jesus,  and  their  own 
prophets,  and  have  persecuted  us :  and  they  please  not  God, 
and  are  contrary  to  all  men ;  forbidding  us  to  speak  to 
the  Gentiles  that  they  might  be  saved  to  fill  up  their  3ins  al- 
ways; for  the  wrath  is  come  upon  them  to  the  uttermost^/' 

*  John  Tiii.  4S.  44.  »  Oen.  iii.  15.  ^  Matt.  xv&i.  6. 

«  1  Theas.  u.  \b,  16. 


CHAP.  XI.]  CHRISTIAN  POLITICS.  177 

Such  terrors  against  persecutors  are  so  common  through  the 
Scriptures,  that  it  would  be  tedious  to  recite  them. 

2.  And  for  examples,  the  captiyity  first,  and  afterwards 
the  casting  off  of  the  Jews,  may  serve  instead  of  many. 
''  But  they  mocked  the  messengers  of  Ood,  and  despised 
his  words,  and  misused  his  prophets,  until  the  wrath  of  ihe 
Lord  arose  against  his  people,  till  there  was  no  remedy  *." 
And  of  the  casting  off,  see  Matt,  xxiii.  37,  38.  "  O  Jerusa- 
lem, Jerusalem,  thou  that  killest  the  prophets,  and  stonest 
them  that  are  sent  unto  thee,  how  oft  would  I  have  gather- 
ed thy  children  together,  as  a  hen  gathereth  her  chicken  to- 
gether under  her  wings,  and  ye  would  not ;  behold  your 

house   is  left  unto  you  desolate And  Verse  34—36. 

**  Behold  I  send  unto  you  prophets,  and  wise  men,  and 
scribes ;  and  some  of  them  ye  shall  kill  and  crucify,  and 
some  of  them  ye  shall  scourge  in  the  synagogues,  and  per- 
secute from  city  to  city ;  that  upon  you  may  come  all  the 
righteous  blood  shed  upon  the  earth,  from  the  blood  of 
righteous  Abel,  to  the  blood  of  Zacharias,  son  of  Barachias, 
whom  ye  slew  between  the  temple  and  the  altar.  Verily  I 
say  unto  you,  all  these  things  shall  come  on  this  fenera- 
tion." To  give  you  the  particular  examples  of  Ood's  judg- 
ments against  persecutors,  and  their  posterity  after  them, 
would  be  a  voluminous  work :  you  may  find  them  in  the 
Hoi    Scriptures,  and  the  Church's  Martyrologies. 

3.  And  by  a  marvellous  providence,  Ood  doth  so  over- 
rule the  tongue  of  fame,  and  the  pens  of  historians,  and  the 
thoughts  of  men,  that  commonly  the  names  of  persecutors 
stink  when  they  are  dead ;  yea,  though  they  were  never  so 
much  honoured  and  flattered  when  they  were  alive !  What 
odious  names  are  the  names  of  Pharaoh,  Ahab,  Pilate, 
Herod,  Nero,  Domitian,  Dioclesian !  Sic.  What  a  name 
hath  the  French  massacre  left  on  Charles  the  ninth !  And 
the  English  persecution  on  Queen  Mary !  And  so  of  others 
throughout  die  world.  Yea,  what  a  blot  leaveth  it  on  Asa, 
Amazaah,  or  any  that  do  but  hurt  a  prophet  of  the  Lord ! 
The  eleventh  chapter  of  the  Hebrews,  and  all  the  Martyr- 
ologies that  are  written  to  preserve  the  name  of  the  witnes- 
ses of  Christ,  are  all  the  records  of  the  impiety,  and  the 
perpetual  shame  of  those,  by  whom  they  suffered.    Even 

d  t  Cbnm.  xutL  16. 
VOL.   VI.  N 


178  CHRISTIAN    DIRECTORY.  [PART  IV « 

learning,  and  wisdom,  and  common  virtue,  have  got  that  es- 
timation in  the  nature  of  man,  that  he  that  persecuteth  but  a 
Seneca,  a  Cicero,  a  Demosthenes,  or  a  Socrates,  hath  irre- 
coverably wounded  his  reputation  to  posterity,  and  left  his 
name  to  the  hatred  of  all  succeeding  ages.  "  The  memory 
of  the  just  is  blessed,  but  the  name  of  the  wicked  shaU 
rot  •." 

4.  The  persecution  of  godliness  as  such  in  ministers 
or  private  Christians,  is  one  of  the  most  visible  undoubted 
marks  of  one  that  is  yet  unsanctified,  and  in  a  state  of  sin 
and  condemnation ;  for  it  sheweth  most  clearly  the  predo- 
minancy of  the  serpentine  nature  in  the  persecutor.  Though 
Asa  in  a  peevish  fit  may  imprison  the  prophet,  and  those 
Christians  that  are  engaged  in  a  sect  or  a  party,  may  in  a 
sinful  zeal  be  injurious  to  those  of  the  contrary  party ;  and 
yet  there  may  remain  some  roots  of  uprightness  within ;  yet 
he  that  shall  set  himself  to  hinder  the  Gospel,  and  the  seri- 
ous practice  of  godliness  in  the  world,  and  to  that  end,  hin- 
der or  persecute  the  preachers,  and  professors,  and  pracU- 
sers  of  it,  hath  the  plainest  mark  of  a  child  of  the  devil,  and 
the  most  visible  brand  of  the  wrath  of  God  upon  his  soul,  of 
any  sort  of  men  on  earth.     If  there  might  be  any  hope,  of 
grace  in  him,  that  at  present  doth  but  neglect  or  disobey 
the  Gospel,  and  doth  not  himself  live  a  godly  life  (as  indeed 
there  is  not),  yet  there  can  be  no  possibility  that  he  should 
have  grace  at  that  present,  who  hateth  and  opposeth  it ;  and 
that  he  should  be  justified  by  the  Gospel  who  persecuteth 
it,  and  that  he  should  be  a  godly  man,  who  setteth  himself 
against  the  godly,  and  seeketh  to  destroy  them. 

10.  And  it  is  a. far  more  heinous  sin  in  a  professed  Chris- 
tian, than  in  an  infidel  or  heathen.  For  these  do  according 
to  the  darkness  of  their  education,  and  the  interest  of  their 
party,  and  the  principles  of  their  own  profession.  But  for 
a  professed  Christian  to  persecute  Christianity,  and  one 
that  professeth  to  believe  the  Gospel,  to  persecute  the  prea* 
chers  and  serious  practisers  of  the  doctrine  of  the  Gospel ; 
this  is  so  near  that  sin  which  is  commonly  said  to  be  the  un- 
pardonable sin  against  the  Holy  Ghost,  that  it  is  not  easy 
to  perceive  a  difference ;  and  if  I  did  consent  to  that  des- 
cription of  the  unpardonable  sin,  I  should  have  little  hope 

•  Prof.  &  7. 


CHAP.  XI.]  CHRISTIAN  POLITICS.  I7d 

of  the  conversion  of  any  one  of  these.  But  however  they 
make  up  such  a  mixture  of  hypocrisy,  and  impiety,  and  cru^ 
elty,  as  sheweth  them  to  exceed  all  ordinary  sinners,  in  ma- 
lignity and  misery.  They  are  a  self-condemned  sort  of  men ; 
out  of  their  own  mouths  will  God  condemn  them.  They 
profess  themselves  to  believe  in  God,  and  yet  they  perse- 
cute those  that  serve  him ;  they  dare  not  speak  against  the 
preaching  and  practising  of  the  doctrine  of  godliness,  di- 
rectly, and  in  plain  expressions ;  and  yet  they  persecute 
them,  and  cannot  endure  them  !  They  fight  against  the  in-' 
terest  and  law  of  God  the  Father,  Son,  and  Holy  Ghost, 
when  they  have  in  baptism  vowed  themselves  unto  his  ser-^ 
vice.  Of  all  men  on  earth,  these  men  will  have  less  to  say 
for  their  sin,  or  against  their  condemnation. 

11.  Lastly,  Remember  that  Christ  taketh  all  that  is  done 
by  persecutors  against  his  servants  for  his  cause,  to  be  done 
as  to  himself,  and  will  accordingly  in  judgment  charge  it  on 
them.     So  speaketh  he  to  Saul,  "  Saul,  Saul,  why  persecn- 

test  thou  me I  am  Jesus,  whom  thou  persecutest'.*' 

And  Matt.  xxv.  41 — 46.  Even  to  them  that  did  not  feed, 
and  clothe,  and  visit,  and  relieve  them,  he  saith,  "  Verily,  I 
say  unto  you,  inasmuch  as  ye  did  it  not  to  one  of  the  least 
of  these,  ye  did  it  not  to  me.''  What  then  will  he  say  to 
them  that  impoverished  and  imprisoned  them  ?  Remember, 
that  it  is  Christ  reputatively,  whom  thou  dost  hate,  deride 
and  persecute. 

Direct,  iii.  'If  you  would  escape  the  guilt  of  persecu- 
tion, the  cause  and  interest  of  Christ  in  the  world  must  be 
truly  understood.'  He  that  knoweth  not  that  holiness  is 
Christ's  end,  and  Scripture  is  his  Word  and  law,  and  that 
the  preachers  of  the  Gospel  are  his  messengers,  and  that 
preaching  is  his  appointed  means,  and  that  sanctified  be- 
lievers are  his  members,  and  the  whole  number  of  them  are 
his  mystical  body ;  and  all  that  profess  to  be  such,  are  his 
visible  body,  or  kingdom  in  the  world  ;  and  that  sin  is  the 
thing  which  he  came  to  destroy,  and  the  devil,  the  world,  and 
the  flesh,  are  the  enemies  which  he  causeth  us  to  conquer, 
I  say,  he  that  knoweth  not  this,  doth  not  know  what  Chris- 
tianity or  godliness  is ;  and  therefore  may  easily  persecute  it 
in  his  ignorance.     If  you  know  not,  or  believe  not,  that  se''* 

'  Acts  is.  5,  6. 


180  CHRISTIAN    DIRECTORY.  [PART  IV. 

ous  godliness  in  heart  and  life,  and  serious  preaching  and 
discipline  to  promote  it,  are  Christ's  great  cause  and  inte- 
rest in  the  world 9  you  may  fight  against  him  in  the  dark, 
whilst  ignorantly  you  call  yourselves  his  followers.     If  the 
deyil  can  but  make  you  think  that  ignorance  is  as  good  as 
knowledge,  and  pharisaical    formality,    and   hypocritical 
shows,  are  as  good  as  spiritual  worship,  and  rational  ser- 
"    vice  of  Ood ;  and  that  seeming  and  lip-service  is  as  good  as 
seriousness  in  religion ;    and  that  the  strict    and    serious 
obeying  of  Ood,  and  living  as  we  profess,  according  to  the 
principles  of  our  religion,  is  but  hypocrisy,  pride  or  faction, 
(that  is,  that  all  are  hypocrites  who  will  not  be  hypocrites, 
but  seriously  religious)  :  I  say,  if  satan  can  bring  you  once 
to  such  erroneous,  malignant  thoughts  as  these,  no  wonder 
if  he  make  you  persecutors.     O  value  the  great  blessing  of 
a  sound  understanding !  for  if  error  blind  you  (either  im- 
pious error,  or  factious  error),  there  is  no  wickedness  so 
great,  but  you  may  promote  it,  and  nothing  so  good  and  ho- 
ly, but  you  may  persecute  it,  and  think  all  the  while  that 
you  are  doing  well.     **  They  shall  put  you  out  of  the  syna- 
gogues ;  yea,  the  time  cometh,  that  whosoever  killeth  you, 
will  think  that  he  doth  Ood  service  <.''    What  prophet  so 
great,  or  saint  so  holy,  that  did  not  suffer  by  such  hands  ? 
Yea,  Christ  himself  was  persecuted  as  a  sinner,  that  never 
sinned. 

Direct,  i v.  '  And  (if  you  would  escape  the  guilt  of  perse- 
cution) the  cause  and  interest  of  Christ,  must  be  highest  in 
your  esteem,  and  preferred  before  all  worldly,  camsd  inte- 
rests of  your  own.'  Otherwise  the  devil  will  be  still  per- 
suading you,  that  your  own  interest  requireth  you,  to  sup- 
press the  interest  of  Christ ;  for  the  truUi  is,  the  Oospel  of 
Christ  is  quite  against  the  interest  of  carnality  and  concu- 
piscence; it  doth  condemn  ambition,  covetousness  -and 
lust;  it  forbiddeth  those  sins  on  pain  of  danmation,  which 
the  proud,  and  covetous,  and  sensual  love,  and  will  not 
part  with ;  and  therefore  it  is  no  more  wonder  to  have  a 
proud  man,  or  a  covetous  man,  or  a  lustful,  voluptuous  man 
to  be  a  persecutor,  than  fot*  a  dog  to  fly  in  his  face  who 
takes  his  bone  from  him.  If  you  love  your  pride,  and  lust, 
^d  pleasures,  better  than  the  Oospel,  and  a  holy  life,  no 

r  Johu  xvi.  9. 


CHAP«  XI.]  CHRISTIAN  POLITICS/  181 

manFel  if  you  be  persecutors ;  for  these  will  not  well  agree 
together :  and  though  sometimes  the  providence  of  Ood  may 
so  contriye  things,  that  an  ambitious  hypocrite  may  think 
that  his  worldly  interest  requireth  him  to  seem  religious, 
and  promote  the  preaching  and  practice  of  godliness ;  thin 
is  but  seldom,  and  usually  not  long.  For  he  cannot  choose 
but  quickly  find  that  Christ  is  no  patron  of  his  sin,  and  that 
holiness  is  contrary  to  his  worldly  lusts.  Therefore  if  yoil 
cannot  value  the  cause  of  godliness,  above  your  lusts  and 
carnal  interests,  I  cannot  tell  you  how  to  avoid  the  guilt 
of  persecution,  nor  the  wrath  and  vengeance  of  Almighty 
God. 

Direct,  v.  '  Yea,  though  you  do  prefer  Christ's  interest 
in  the  main,  you  must  carefully  take  heed  of  stepping  into 
any  forbidden  way,  and  espousing  any  interest  of  your  own 
or  others^  which  is  contrary  to  the  laws  or  interest  of  Christ.' 
Otherwise  in  the  defence  or  prosecution  of  your  cause,  you 
will  be  carried  into  a  seeming  necessity  of  persecuting  be- 
fore you  are  aware.  This  hath  been  the  ruin  of  multitudes 
of  the  great  ones  in  the  world.  When  Ahab  had  set  him- 
self in  a  way  of  sin,  the  prophet  must  reprove  him ;  and 
then  he  hateth  and  persecuteth  the  prophet,  because  he  pro- 
phesied not  good  of  him,  but  eviP.  When  Jeroboam 
thought  that  his  interest  required-  him  to  set  up  calves  at. 
Dan  and  Bethel,  and  to  make  priests  fo*  them  of  the  basest 
of  the  people,  the  prophet  must  speak  against  this  sin ;'  and 
then  he  stretcheth.  out  his  hand  against  him,  and  saith, 
"  Lay  hold  on  him.''  If  Asa  sin,  and  the  prophet  tell  him 
of  it,  his  rage  may  proceed  to  imprison  his  reprover '.  If 
Amaziah  sin  with  Uie  idolaters,  the  prophet  must  reprove 
him,  and  he  will  silence  him  or  smite  him.  And  silenced  he 
is,  and  what  must  follow  ?  ''  The  king  said  to  him.  Art 
thou  made  of  the  king's  counsel  ?  Forbearj  why  shouldst 
thou  be  smitten?  (This  seemeth  to  be  gentle  dealing.) 
Then  the  prophet  forbore  and  said,  I  know  that  G6d  hatk 
determin^  to  destsoy  thee,  because  thou  hast  done  this, 
and  hast  not,  hearkened  unto  my  counsel  V  If  Pilate  do 
but  bear,  *■  If  thou  let  this  man  go,  thou  art  not  Caesar's 
friend  ^"  he  thinketh  it  is  his  interest  to  crucify  Christ :  as 

»•  1  Kings  xiiL  8.  «7.     liii. «.  4.  *  «  Chfon.  xvi.  10. 

k  t  Chrou.  xf .  16.  '  JoluJ  x«-  !«• 


)82  CHRISTIAN    DIRECTORY.  [PART  1¥» 

Herod .  thought  it  his  interest  to  kill  him,  and  therefore  ta 
kill  so  many  other  infants,  when  he  heard  of  the  birth  of  a 
king  of  the  Jews.  Because  of  an  Herodias,  and  the  honour 
of  his  word,  Herod  will  not  hesitate  to  behead  John  the  bap- 
tist ;  and  another  Herod  will  kill  James  with  the  sword,  and 
imprison  Peter,  because  he  seeth  that  it  pleaseth  the  Jews""* 
Instances  of  this  desperate  sin  are  innumerable.  There  is 
no  way  so  common,  by  which  satan  hath  engaged  the  rulers 
of  the  world  against  the  kingdom  of  Jesus  Christ,  and 
against  the  preachers  of  his  Gospel,  and  the  people  thai 
obey  him,  than  by  persuading  them  as  Haman  did  Ahasue-* 
rus ;  "  There  is  a  certain  people  scattered  abroad  and  dis* 
persed  among  the  people  in  all  the  provinces  of  thy  king- 
dom, and  their  laws  are  diverse  from  all  people,  neither 
keep  they  the  king's  laws  :  therefore  it  is  not  for  the  king's 
profit  to  suffer  them,  if  it  please  the  king,  let  it  be  written 
that  they  may  be  destroyed  ".''  When  once  the  devil  hath 
got  men,  by  error  or  sensuality,  to  espouse  an  interest  that 
Christ  is  against,  he  hath  half  done  his  work  :  for  then  he 
knoweth,  that  Christ  or  his  servants  will  never  bend  to  the 
wills  of  sinners,  nor  be  reconciled  to  their  wicked  ways,  nor 
take  part  with  them  in  a  sinful  cause.  And  then  it  is  easy 
for  satan  to  persuade  ^uch  men,  that  these  precise  preachers 
and  people  .are  their  enemies,  and  are  against  their  interest 
and  honour,  and  that  they  are  a  turbulent,  seditious  sort  of 
people,  unfit  to  be  governed,  (because  they  will  not  be  false 
to  Ood,  nor  take  part  with  the  devil,  nor  be  friends  to  sin)* 
When  once  Nebuchadnezzar  hath  set  up  his  golden  image> 
he  thinks  he  is  obliged  in  honor  to  persecute  them  that  will 
not  bow  down,  as  refractory  persons  that  obey  not  the  king. 
When  Jeroboam  is  once  engaged  to  set  up  his  calves,  he 
is  presently  engi^ed  against  those  that  are  against  them ; 
and  that  is  against  Ood,  and  all  his  servants.  Therefore  as 
rulers  love  their  souls,  let  them  take  heed  what  cause  and 
interest  they  espouse. 

Direct,  vi.  'To love  your  neighbours  as  yourselves,  and 
do  as  you  would  be  done  by/  is  tJ^e  infallible  means  to  avoid 
the  guilt  of  persecution.  "  For  charity  sufiiereth  long,  and 
is  kind,  it  envieth  not,  it  is  not  easily  provoked,  it  thinketb 

■  Matt.  ii.  16 — 18.    xir.  6—9.     Mark  vi.  19.  21,  «t.     Acts  xli.  t— 4. 
"  Esther  iii.  8,  9. 


CHAF.    XI.]  CHRISTIAN  POLITICS.  '183 

no  evil,  rejoiceth  not  in  iniquity,  but  rejoiceth  in  the  truth ; 
it  beareth  all  things,  believeth  all  things,  hopeth  all  things, 
endureth  all  things  ^"  **  Love  worketh  no  ill  to  his  neigh- 
bour ;  therefore  love  is  the  AilfiUing  of  the  law  p."  And  if  it 
fulfil  the  law,  it  wrongeth  no  man.  When  did  you  see  a 
man  persecute  himself?  imprison,  banish,  defame,  slander, 
revile,  or  put  to  death  himself,  (if  he  were  well  in  his  wits)? 
Never  fear  persecution  from  a  man  that  **  loveth  his  neigh- 
bour as  himself,  and  doth  as  he  would  be  don^  by,''  and  is 
not  selfish  and  uncharitable. 

Direct,  vii.  '  Pride  also  must  be  subdued,  if  you  would 
not  be  persecutors.'  For  a  proud  man  cannot  endure  to 
have  his  word  disobeyed,  though  it  contradict  the  Word  of 
God :  nor  can  he  endure  to  be  reproved  by  th^  preachers  of 
the  Gospel  'y  but  will  do  as  Herod  with  John  the  baptist,  or 
as  Asa,  or  Amaziah,  by  the  prophets !  Till  the  soul  be  hum- 
bled, it  will  not  bear  the  sharp  remedies  which  our  Saviour 
hath  prescribed,  but  will  persecute  him  that  would  adminis- 
ter them. 

Direct,  viii*  '  Passion  must  be  subdued,  and  the  mind 
kept  calm,  if  you  would  avoid  the  guilt  of  persecution*' 
Asa  was  in  a  rage  when  he  imprisoned  the  prophet ;  (a  fit 
work  for  a  raging  man).  And  Nebuchadnezzar  was  in  a 
rage  and  fury  when  he  commanded  the  punishment  of  the 
three  witnesses^.  **  The  wrath  of  man  worketh  not  the  wiH 
of  God '.''  The  nature  of  wrathfulness  tendeth  to  hurting 
those  you  are  angry  with.  And  wrath  is  impatient,  and  un-* 
just,  and  will  not  hear  what  men  can  say,  but  rashly  pasaeth 
unrighteous  sentence.  And  it  blinded)  reason,  so  that  it 
cannot  see  the  truth. 

Direct,  ix.  'And  hearkening  to  malicious  backbiters 
and  slanderers,  and  favouring  the  enemies  of  godliness  in. 
their  calumnies,  will  engage  men  in  persecutions  ere  they 
are  aware.'  For  when  the  wicked  are  in^the  favor,  and  at 
the  ear  of  rulers,  they  have  opportunity  to  vent  those  false 
reports^  which  they  never  want  a  will  to  vent !  And  any. 
thing  may  be  said  of  men  behind  their  backs,  with  an  ap 
pearance  of  truth,  when  there  is  none  to  contradict  it.  If 
Haman  may  be  heard,  the  Jews  shall  be  destroyed,  as  not 

•  1  Cor.  xiii.  4—7.  »*  Ron>-  »ii.  la 

1  Daii.iU.lS.  '  JamcsKtO. 


164  CHRISTIAN    DIRECTORY.  {PART    IV. 

being  for  tbe  king*8  profit,  nor  obedient  to  his  laws.  If 
Sanballat  and  Tobiah  may  be  heard,  the  building  of  the 
walls  of  Jerusalem  shall  signify  no  better  than  an  intended 
febellion.  They  are  true  words,  though  to  some  ungrateful, 
which  are  spoken  by  the  Holy  Ghost,  ''  If  a  ruler  hearken 
to  lies,  all  his  servants  are  wicked*,''  (for  they  will  sotm  ac- 
commodate themselves  to  so  vicious  a  humour).-  ''Take 
away  the  dross  from  the  silver,  and  there  shall  come  forth  a 
vessel  for  the  finer.  Take  away  the  wicked  from  before  the 
king,  and  his  throne  shall  be  established  in  righteousness- V 
If  the  devil  might  be  believed,  Job  was  one  that  served  Ood 
for  g&in,  and  might  have  been  made  to  curse  him  to  his  (aee^ 
And  if  his  servants  may  be  believed,  there  is  nothing  so  vile 
which  the  best  men  are  not  guilty  of. 

DirteU  x.  '  Take  heed  of  engaging  yourselves  in  a  sect 
or  faction.'  For  when  once  you  depart  from  catholic  cha^ 
rity,  there  groweth  up  instead  of  it,  a  partial  respect  to  the 
interest  of  that  sect  to  which  you  join ;  and  you  will  tUnk 
that  whatsoever  doth  promote  Uiat  sect,  doth  promote  Chris- 
tianity ;  and  whatever  is  against  that  sect,  is  against  the 
church  or  cause  of  God.  A  narrow,  sectarian,  separating 
mind,  will  make  ^1  the  truths  of  God  give  place  to  die  opi- 
nions of  his  party ;  and  will  measure  the  prosperity  of  the 
Gospel  in  the  world,  by  the  prosperity  of  his  party,  as  if  he 
had  forgot  that  there  are  any  more  men  on  the  face  of  the 
earth,  or  thought  God  regarded  none  but  them.  He  will 
not  stick  to  persecute  all  the  rest  of  the  church  of  Christ,  if 
the  interest  of  his  sect  require  it.  When  once  men  incorpo- 
rate themselves  into  a  party,  it  possesseth  them  with  ano- 
ther spirit,  even  with  a  strange  uncharitableness,  injustice, 
cruelty,  and  partiality !  What  hath  the  Christian  world  suf- 
fered by  one  sect's  persecuting  another,  and  fietction  rising 
up  in  fury  to  maintain  its  own  interest,  as  if  it  had  been  to 
maintain  the  being  of  all  religion  !  The  blood-thirsty  Pa- 
pists, whose  inquisition,  massacres,  and  manifold  murders, 
have  filled  the  earth,  with  the  blood  of  innocents,  is  a  suffi- 
cient testimony  of  this.  And  still  here  among  us,  they 
seem  as  thirsty  of  blood  as  ever,  and  tell  us  to  our  faces, 
that  they  would  soon  make  an  end  of  ub,  if  we  were  in  their 
power :  as  if  the  two  hundred  thousand  lately  murdered  in 

•  Prov.  xxix.  12.  »  Prov.  xxv.  4,  d. 


CHAP.  XI.]  CHRISTIAN  POLITICS.  185 

SO  short  a  time  in  Ireland,  had  rather  irritated  than  quenched 
their  thirst.  And  all  faction  naturally  tendeth  to  persecu- 
tion. Own  not  therefore  any  dividing  opinions  or  names ; 
maintain  the  unity  of  the  body  of  Christ ;  (not  of  the  body 
of  the  pope !)  Let  Christian  and  catholic,  be  all  your  titles, 
as  to  your  religion.  *'  Mark  those  that  cause  divisions  and 
offences,  and  avoid  them  ^." 

Direct,  xi.  To  this  end,  *  Overvalue  not  any  private-or 
singular  opinions  of  your  own  or  others.'  For  if  once  spi- 
ritual pride  and  ignorance  of  your  own  weakness,  hath  made 
you  espouse  some  particular  opinion  as  peculiarly  your  own ; 
you  will  dote  on  the  brats  of  your  own  brains,  and  will 
think  your  conceits  to  be  far  more  illuminating  and  neces- 
sary than  indeed  they  are ;  as  if  men's  sincerity  lay  in  tlM 
embracing  of  them,  and  their  salvation  on  the  receiving  of 
them !  And  then  you  will  make  a  party  for  your  opinion, 
and  will  think  all  that  are  against  it  deserve  to  be  cast  out, 
as  enemies  to  reformation,  or  to  the  truth  of  God,  or  to  the 
church.  And  perhaps  twenty  years  after,  experience  may 
bring  you  to  your  wits,  and  make  you  see  either  the  fSedse- 
hood  or  the  smallness  of  all  these  points,  which  you  made 
so  great  a  matter  of;  and  then  what  comfort  will  you  have 
in  your  persecutions  ? 

Direct,  xii.  *  Obey  not  the  solicitations  of  selfish,  pas- 
sionate disputers.'  Bishops  and  divines  falling  o^t  among 
themselves,  and  then  drawing  princes  to  own  their  quarrels, 
when  they  find  their  arguments  will  not  serve,  hath  been 
the  distraction,  division  and  ruin  of  the  Christian  world. 
And  he  that  falleth  in  with  one  of  the  parties,  to  bear  out 
that  by  the  ruin  of  the  other,  is  lost  himself  in  their  conten- 
tions.. Would  rulers  let  wrangling  bishops  and-disputers 
alone,  and  never  lend  them  their  swords  to  end  their  dif- 
ferences, unless  the  substance  of  religion  be  endangered, 
they  would  be  weary  of  quarrelling,  and  would  chide  them- 
selves friends,  and  no  such  tragical  consequents  would  fol- 
low,  as  do  when  the  sword  interpo^eth  to  suppress  the  dis- 
countenanced party,  and  to  end  their  syllogisms  and  wrang- 
lings  in  blood. 

Direct,  xiii.  '  Take  heed  lest  an  uncharitable,  hurting 
spirit  do  prevail,  under  the  name  of  holy  zeal.'    As  it  did 

"  Rom.  xvL  17. 


i86  CHRISTIAN  DIRECTOUY.  [PAKT    1%'. 

J 

frith  James  and  John»  when  they  wonld  have  fire  from  hea- 
ven to  have  revenged  the  contempt  of  their  ministry :  to 
whom  Christ  saith,  "  Ye  know  not  what  manner  of  spirit  ye 
are  of/'  The  difference  between  a  Christian  zeal,  and  an 
envious,  contentious,  censorious,  hurtful  zeal,  is  excellently 
*  described  by  the  apostle  James,  chap.  iii.  throughout. 
"  Where  envying  and  strife  is,  there  is  confusion,  and  every 
evil  work.  The  wisdom  from  above  is  first  pure,  then 
peaceable,  gentle,  easy  to  be  entreated,  fiiU  of  mercy  and 
good  works,  without  partiality  and  hypocrisy." 

(  Direct,  xiv.  '  The  catholic  church,  and  particular  chur* 
okes,and  our  communion  with  each,  must  be  distinguished ; 
and  a  man  must  not  be  cast  out  of  our  catholic  communion, 
because  by  some  tolerable  difference  he  is  incapable  of  com- 
munion with  some  particular  church/  If  a  man  be  impeni- 
tent in  any  heresy  or  sin,  which  is  contrary  to  the  common 
nature  of  Christianity  or  godliness,,  and  so  unfit  for  eatho- 
lie  communion;  he  is  to  be  cast  out  of  Christian  commu- 
nion :  but  if  some  particular'  church  do  impose  any  unne- 
cessary doctrine  or  practice,  and  he  dare  not  approve  it,  or 
jinn  in  it,  (be  it  right  or  wrong ;)  yea,  or  if  he  withdraw 
himself  from  one  chtirch,  through  the  badness  of  the  minis;^ 
ter,  or  through  any  falling  out  between  them,  and  join  t% 
another  that  hath  a  minister  more  suitable  to  his  case  ^ 
these  are  not  crimes  to  be  punished  with  ejection  firom  ca- 
tholic communion.  He  that  is  not  fit  for  communion  wilh 
some  one  particular  church,  may  be  fit  for  communion  with 
many  others,  that  give  him  no  such  occasion  of  difference 
or  distaste.  Without  catholic  principles  persecution  will 
not  be  avoided. 

Direct,  xv.  '  Let  church  imion  and  communion  be  laid 
upon  none  but  catholic  terms,  which  are  possible  and  fit 
for  all  to  be  agreed  in'.'  Common  reason  will  tell  any  im- 
partial man,  that  there  can  be  no  more  effectual  engine  to 
divide  the  churches,  and  raise  contentions  and  persecutions^ 
than  to  make  laws  for  church  communion,  requiring  such 
conditions  as  it  is  certain  the  members  cannot  consent  to. 
If  any  man  knew  that  my  opinion  is  against  the  doctrine  of 
transubstantiation,  or  of  the  Dominican's  predetermination, 
and  he  would  make  a  law,  that  no  man  shall  have  commu-^ 

»  Sec  my  "  Treoriie  of  a  Tree  CEthdic,  and  Catholic  Church." 


CHAP.  XI.]  CHRISTIAN    POLITICS*  18t 

nion  with  that  church  who  sabscribeth  not  to  these,  he  un- 
avoidably excludeth  me,  (unless  I  be  such  a  beast,  as  to 
believe  nothing  soundly,  and  therefore  to  say  any  thing). 
If  ever  the  churches  agree,  and  Christians  be  reconciled,  it 
must  be  by  leaving  out  all  dividing  impositions,  and  requi- 
ring nothing  as  necessary  to  communion,  which  all  may  not 
rationally  be  expected  to  consent  in.  Now  these  catholic 
principles  of  communion  must  be  such  as  these. 

1.  Such  points  of  faith  only  as  constitute  Christianity, 
and  which  every  upright  Christian  holdeth ;  and  therefoie 
only  such  as  are  contained  in  our  baptismal  covenant  or 
profession,  which  maketh  us  Christians ;  and  not  those 
other  which  only  some  stronger  Christians  believe  or  un- 
derstand ;  because  the  weak  are  not  to  be  cast  out  of  the 
family  of  Christ. 

2.  Such  points  as  the  primitive  churches  did  agree  in» 
and  not  innovations,  which  they  never  practised  or  agreed 
in  :  for  they  are  our  pattern,  and  were  better  than  we  ;  and 
no  more  can  be  necessary  to  our  concord  and  communion^ 
than  was  to  theirs  ^. 

3.  Such  points  as  all  the  church  hath  sometime  or  other 
at  least  agreed  in  :  for  what  reason  can  we  have  to  think 
that  the  churches  should  now  agree  in  that,  which  they  ne- 
ver hitherto  agreed  in. 

4.  Such  points  as  all  the  true  Christians  in  the  world 
are  now  i^eed  in :  for  otherwise  we  shall  exclude  some 
true  Christians  from  our  Christian  communion. 

5.  No  points  of  worship,  much  less  of  modes  and  cir- 
cumstances, which  are  not  necessary,  and  more  necessary 
to  the  church's  good,  than  is  the  communion  of  those  per- 
sons, who  by  dissenting  are  like  to  be  separated  or  cast  out^ 
and  whose  omission  would  not  do  more  hurt,  than  this  se- 
paration and  division  is  like  to  do. 

6.  Especially  no  such  things  must  be  made  necessary  to 
communion,  as  the  most  conscientious  are  ordinarily  feiurful 
of  and  averse  to,  and  may  be  forborn  without  any  great  de- 
triment to  godliness. 

Object.  *  But,'  it  will  be  said, '  that  catholic  communion 
indeed  requireth  no  more  than  you  say;  but  particular 
churches  may  require  more  of  their  members,  for  that  may 

1  See  Vincent.  Lirineus. 


188  CHRISTIAN    DIRECTORY.  [PART    IV. 

be  necessary  or  fit  for  a  member  of  this  particular  church, 
which  is  not  so  to  all.' 

Amw.  Catholic  communion  is  that  which  all  Christians 
and  churches  have  with  one  another,  and  the  terms  of  it  arei 
such  as  all  Christians  may  agree  in.  Catholic  commUnion 
is  principally  existent  and  exercised  in  particular  churches, 
(as  there  is  no  existent  Christianity  or  hith,  which  existeth 
not  in  individual  Christians).  Therefore  if  one  particular 
church  may  so  narrow  the  door  of  its  communion,  then 
another  and  another,  and  every  one  may  do  so  ;  if  not  by 
the  same  particular  impositions,  yet  by  some  other  of  the 
like  nature ;  for  what  power  one  church  hath  herein,  others 
have ;  and  then  catholic  communion  will  be  scarce  found 
existent  externally  in  the  world :  but  a  mere  catholic  Chris- 
tian would  be  denied  communion  in  every  particular  church 
he  Cometh  to.  And  how  do  you  hold  catholic  coomiunion, 
when  you  will  admit  no  mere  catholic  Christian  as  such  to 
your  communion,  but  only  such  as  supererogate  according 
to  your  private  church  terms  ? 

2.  But  grant  that  every  church  may  impose  more  upon 
its  members,  it  must  be  only  that  which  is  necessary  to  those 
common  things  which  all  agree  in ;  and  then  the  necessity 
will  be  discernible  to  all  sober-minded  persons,  and  will 
prevent  divisions  ;  as  it  is  necessary  that  he  that  will  com- 
municate with  our  churches,  do  join  with  them  in  the  same 
translation  of  Scripture,  and  version  of  the  Psalms,  and  un- 
der the  same  pastor,  as  the  rest  of  the  church  doth  :  for  here 
the  church  cannot  use  variety  of  pastors,  translations,  ver- 
sions7  &c«  to  fit  the  variety  of  men's  humours  ;  there  is  an 
evident  necessity,  that  if  they  will  be  one  society,  they  must 
agree  in  the  same,  in  each  of  these.  Therefore  when  the 
church  hath  united  in  one,  if  any  man  refuse  that  one  per- 
son or  way  which  the  church  is  necessarily  united  in,  he 
refuseth  communion  with  that  church,  and  Uie  church  doth 
not  excommunicate  him!  But  if  that  church  agree  on 
things  hurtful  or  unnecessary,  as  necessary  to  its  conmiu* 
nion,  it  must  bear  the  blame  of  the  separations  itself! 

3.  And  grant  yet  that  some  churches  cannot  admit  such 
scrupulous  persons  to  her  communion  as  dare  not  join  in 
every  punptilio,  circumstance,  or  mode  ;  it  doth  not  follow 
that  those  persons  must  therefore  be  excommunioated,oi:  for<^ 


CH^P.  XI.]  CHRISTIAN  POLITICS.  180 

bidden  to  worship  God  among  themselves,  without  that 
which  they  scruple  ;  or  to  join  in,  or  with  a  congregation 
which  imposeth  no  such  things  upon  them.  Persecution 
will  unavoidably  come  in,  upon  such  domineering,  narrow 
terms  as^ihose^  The  man  is  a  Christian  still,  though  he 
scruple  one  of  our  modes  or  ceremonies,  and  is  capable  of 
catholic  communion.  And  if  private  and  little  inconve-^ 
niences  shall  be  thought  a  sufficient  cause,  to  forbid  all 
such  the  public  worshipping  of  God,  on  pretence  that  in 
one  nation,  there  must  not  be  variety  of  modes,  this  is  a  di- 
viding principle,  and  not  catholic,  and  plungeth  men  into 
the  guilt  of  persecution.  It  was  not  so  in  the  churches  of 
the  Roman  empire.  In  the  days  of  Basil,  his  church,  and 
that  at  NeoCaesarea  differed  ;  and  ordinarily,  several  bishops 
used  several  forms  of  prayer  and  worship,  in  their  several 
churches,  without  offence.     And  further. 

Direct,  xvi.  '  Different  faults  must  have  different  pe- 
nalties :  and  excommunications  or  forbidding  men  all  pub- 
lic worship  of  God,  must  not  be  the  penalty  of  every  dis- 
sent.' Is  there  no  smaller  penalty  sufficient,  if  a  doubtful 
subscription  or  ceremony  be  scrupled,  than  to  silence  mi- 
nisters therefore  from  preaching  the  Gospel,  or  excommu- 
nicating men,  and  forbidding  them  to  worship  God  at  all 
except  they  can  do  this  ?  This  is  the  highest  ecclesiastical 
penalty  that  can  be  laid  on  men  for  the  greatest  heresy  or 
crime.  Doubtless  there  are  lesser  punishments  that  may 
suffice  for  lesser  faults. 

Direct,  xvii.  '  Every  friend  of  Christ  and  the  church, 
must  choose  such  penalties  for  ministers  and  private  Chris- 
tians, who  offend,  as  are  least  to  the  hindrance  of  the  Gos- 
pel, or  hurtful  to  the  people's  souls.'  Therefore  silencing 
ministers  is  not  a  fit  punishment  for  every  fault  which  they 
commit !  The  providence  of  God  (as  I  said  before)  hath 
famished  the  world  with  so  few  that  are  fit  for  that  high 
and  sacred  work,  that  no  man  can  pretend  that  they  are  su- 
pernumeraries, or  unnecessary,  and  that  others  may  be  sub- 
stituted to  the  church's  profit :  for  the  number  is  so  small, 
that  all  are  much  too  few  ;  and  so  many  as  are  silenced,  so 
many  churches  (either  the  same  or  others)  must  be  unsup- 
plied  or  ilL  supplied..  And  God  working  ordinarily  by 
means,  we  may  conclude,  that  silencing  of  such  preachers, 


190  CHRISTIAN    DIRECTORY.  [PART    IVt 

• 

doth  as  plainly  tend  to  men's  damnation,  as  the  prohibiting 
of  physicians  doth  to  their  death,  and  more.     And  it  is  not 
the  part  of  a  friend,  either  of  Ood  or  men,  to  Endeavour  the 
damnation  of  one  soul,  much  less  of  multitudes,  because  a 
minister  hath  displeased  him.     If  one  man  must  ]f^  for  an- 
other man's  sins,  let  it  be  a  pecuniary  mulct,  or  the  loss  of  a 
member,  rather  than  the  loss  of  his  soul.     It  is  more  merci- 
ful every  time  a  minister  offendeth,  to  cut  off  a  hand,  or  an 
arm  of  some  of  his  flock,  than  to  say  to  him,  "  Teach  them 
no  more  the  way  to  salvation,  that  so  they  may  be  damned/' 
If  a  father  offend,  and  his  children  must  needs  pay  for  all 
his  faults,  it  is  better  beat  the  children,  or  maim  them,  than 
forbid  him  to  feed  them,  when  there  is  none  else  to  do  it, 
and  so  to  famish  them.    What  reason  is  there  that  men's 
souls  should  be  untaught,  because  a  minister  hath  offended? 
I  know  still,  those  men  that  care  not  for  their  own  souls 
and  therefore  care  as  little  for  others,  will  say.  What  if  the 
people  have  but  a  reader,  or  a  weak,   ignorant,    lifeless 
preacher?     Doth  it  follow  that  therefore  the  people  must 
be  damned  ?     I  answer.  No :  no  more  than  it  foUoweth  that 
the  city  that  hath  none  but  women  physicians  must  die  of 
their  sicknesses,  or  that  they  that  live  only  upon  grass  and 
roots  must  famish.     Nature  may  do  more  to  overcome  a 
disease  without  a  physician  in  one  than  in  another.     Some 
perhaps  are  converted  already,  and  have  the  law  written  in 
their  hearts,  and  are  taught  of  Ood,  and  can  make  shift  to 
live  without  a  teacher :  but  for  the  rest,  whose  diseases  need 
a  skilful,  diligent  physician,  whose  ignorance  and  impeni- 
tence extremely  needeth  a  skilful,  diligent,  lively  teacher, 
he  that  depriveth  them  of  such,  doth  take  the  probable 
course  to  damn  them !     And  it  is  the  same  course  which 
the  devil  himself  would  take ;  and  he  partly  knoweth  what 
tendeth  to  men's  damnation !     He  that  knoweth  what  a  case 
the  heathen,  infidel,  Mahometan  world  is  in  for  want  of 
teachers ;  and  what  a  case  the  Greek  church,  the  Musco-* 
vites,  the  Abassines,  Syrians,  Armenians,  Papists,  and  most 
of  the  Christians  of  the  world  are  in,  for  want  of  able,  skil- 
ful, godly  pastors,  will  lay  his  hand  on  his  mouth,  and  med- 
dle with  such  reasonings  as  these  no  more. 

Object.  '  But  by  this   device  you  will  have  the  clergy 
lawless,  or  as  the  Papists,  exempt  them  from  the  magistrate's 


CHAP.  SLI.]  CHRISTIAN  POLITICS.  191 

punishments,  for  fear  of  depriving  the  people  of  instrac* 

lion/ 

Answ.  No  such  matter :  it  is  the  contrary  that  I  am  ad^ 
vising ;  I  would  have  them  punished  more  severely  than 
other  men,  as  their  sins  are  more  aggravated  than  other 
men's.  Yea,  and  I  would  have  them  silenced  when  it  is 
meet,  and  that  is  in  two  cases :  viz.  If  they  commit  such  ca- 
pital crimes,  as  Ood  and  man  would  have  punished  with 
death,  it  is  fit  they  die,  (and  then  they  are  silenced  :)  for  in 
this  case  it  is  supposed  that  their  lives,  (by  their  impunity,) 
are  like  to  do  more  hurt  than  good.  2.  If  their  heresy,  in- 
sufficiency, scandal,  or  any  fault  whatever,  do  make  them 
more  hurtful  than  profitable  to  the  church,  it  is  fit  that  they 
be  cast  out.  If  their  ministry  be  not  like  to  do  more  good, 
than  their  faults  do  harm,  let  them  be  silenced  !  But  if  it 
be  otherwise,  then  let  them  be  punished  in  their  bodies  or 
purses;  rather  than  the  people's  souls  should  suffer.  The 
laws  have  variety  of  penalties  for  other  men !  Will  none  of 
those  suffice  for  ministers  ? 

But  alas  !  what  talk  I  of  their  faults  ?  Search  all  church 
history,  and  observe  whether  in  all  ages  ministers  have  not 
been  silenced  rather  for  their  duties,  than  their  faults  ;  or, 
for  not  subscribing  to  some  unnecessary  opinion  or  imposi- 
tion of  a  prevailing  party ;  or  about  some  wrangling  con- 
troversies which  church-disturbers  set  afoot !  There  is  ma- 
ny a  poor  minister  would  work  in  Bridewell,  or  be  tied  to 
shovel  the  streets  all  the  rest  of  the  week,  if  he  might  but 
have  liberty  to  preach  the  Gospel !  And  would  not  such  a 
penalty  be  sufficient  for  a  dissent  in  some  unnecessary 
point  ?  As  it  is  not  every  fault  thai  a  magistrate  is  deposed 
for  by  the  sovereign,  but  such  as  make  him  unfit  for  the 
place,  so  is  it  also  with  the  ministers. 

Direct,  xviii.  *  Malignity  and  profaneness  must  not  be 
gratified  or  encouraged.'  It  must  be  considered,  **  How 
the  carnal  mind  is  enmity  against  Ood ;  for  it  is  not  sub- 
ject to  his  law,  nor  can  be:"  and  that  enmity  is  put  between 
the  woman's  and  the  serpent's  seed  ' ;"  and  that  the  whole 
business  of  the  world,  is  but  the  prosecution  of  a  war  be- 
tween the  armies  of  Christ  and  satan ;  and  that  malignity 
inclineth  the  ungodly  world  to  slander  and  reproach  the 

■  Rool.  viB.  7,  8.    Gen.  Hi.  15. 


192   '  CHRISTIAN    DIRECTORY.  [PART  IV. 

eeirants  of  the  Lord ;  and  they  are  glad  of  any  opportunity 
to  make  them  odious,  or  to  exasperate  magistrsites  against 
them :  and  that  their  silencing  and  fall,  is  the  joy  of  the  un- 
godly. And  if  there  be  any  civil  differences  or  sidings,  the 
ungodly  rabble  will  take  that  side,  be  it  right  or  wrong, 
which  they  think  will  do  most  to  the  downfall  of  the  godly, 
whom  they  hate.  Therefore  besides  the  merits  of  the  par- 
ticular cause,  a  ruler  that  regardeth  the  interest  of  the  Gos- 
pel, and  men's  salvation,  must  have  some  care  that  the 
course  which  he  taketh  against  the  godly  ministers  and 
people,  when  they  displease  him,  be  such  as  doth  not 
strengthen  the  hands  of  evil  doers,  nor  harden  them,  nor  in- 
crease them,  or  make  them  glad.  I  do  not  say,  that  a  ruler 
must  be  against  whatever  the  ungodly  part  is  for ;  or  that 
he  must  be  for  that  which  the  major  part  of  godly  men  are 
for ;  (I  know  this  is  a  deceitful  rule).  But  yet  that  which 
pleaseth  the  malignant  rabble,  and  displeaseth  or  hurteth 
the  generality  of  godly  men,  is  so  seldom  pleasing  to  God, 
that  it  is  much  to  be  suspected. 

Direct,  xix.  '  The  substance  of  faith,  and  the  practice 
of  godliness  must  be  valued  above  all  opinions,  and  parties, 
and  worldly  interests ;  and  godly  men  accounted,  as  they 
are,  ('  casteris  paribus')  the  best  members  both  of  church 
and  state.'  If  rulers  once  knew  the  difference  between  a 
saint  and  a  sensualist,  "  a  vile  person  would  be  contemned 
in  their  eyes,  and  they  would  honour  them  that  fear  the 
Lord."  And  if  they  honoured  them  as  God  commandeth 
them,  they  would  not  persecute  them  ;  and  if  the  promoting 
of  practical  godliness  were  their  design,  there  were  little 
danger  of  their  oppressing  those  that  must  be  the  instru- 
ments of  propagating  it,  if  ever  it  prosper  in  the  world. 

Direct,  xx.  To  this  end, '  Remember  the  near  and  dear 
relation  which  every  true  believer  standeth  in  to  God  the 
Father,  Son,  and  Holy  Ghost.'  They  are  called  by  Gkxl, 
"  His  peculiar  treasure, —  his  jewels,^— his  children, — 
members  of  Christ, —  the  temples  of  the  Holy  Ghost; — Gt>d 
dwelleth  in  them  by  love,  and  Christ  by  ftiith,  and  the  Spirit 
by  his  sanctifying  gifts'."  If  this  were  well  believed,  men 
would  more  reverence  them  on  God's  account,  than  cause- 

«  Exod.  xix.  5.  1  Pet.  iL  9.  Tit  u.  14.  9  Cor.  vi.  16—18.  Mai.  iii.  If, 
18.    Eph.iii.  17.    1  Cor.  iii.  17.     tTim.  L  14.    iJohn  iv.  15, 16. 


CHAP.  XI.]  CHRISTIAN  POLITICS.  193 

lessly  to  persecute  them.  '*  He  that  toucheth  you>  toucheth 
the  apple  of  my  eye  ^" 

Direct,  xxi.  '  Look  not  so  much  on  men's  infirmities, 
as  to  overlopk  or  make  light  of  all  that  is  good  in  them.' 
But  look  as  much  at  the  good  as  at  the  evil ;  and  then  you 
will  see  reason  for  lenity,  as  well  as  for  severity ;  and  for 
love  and  tenderness,  rather  than  for  hatred  and  persecution  : 
and  you  will  discern  that  those  may  be  serviceable  to  the 
church,  in  whom  blinded  malice  can  see  nothing  worthy  of 
honour  or  respect. 

Z>irec/.  XXII.  '  Estimate  and  u^e  all  lesser  matters,  as 
means  to  spiritual  worship  and  practical  holiness.'  If  there 
be  any  thing  of  worth  in  controversies,  and  ceremonies, 
and  such  other  matters  of  inferior  rank,  it  is  as  they  are  a 
means  to  the  power  of  godliness,  which  is  their  end.  And 
if  once  they  be  no  otherwise  esteemed,  they  will  not  be 
made  use  of  against  the  interest  of  godliness,  to  the  silenc- 
ing of  the  preachers,  and  persecuting  the  professors  of  it. 

Direct,  xxiii.  *  Remember  that  the  understanding  is 
not  free,  (save  only  participative,  as  it  is  subject  to  the 
will).'  It  acteth  of  itself  *  per  modum  natures,'  and  is  ne- 
cessitated by  its  object,  (further  than  as  it  is  under  the 
power  of  the  will).  A  man  cannot  hold  what  opinion  he 
would  himself,  nor  be  against  what  he  would  not  have  to  be 
true ;  much  less  can  he  believe  as  another  man  command- 
eth  him.  My  understanding  is  not  at  my  own  command ; 
I  cannot  be  of  every  man's  belief  that  is  uppermost.  Evi- 
dence, and  not  force,  is  the  natural  means  to  compel  the 
mind ;  even  as  goodness  and  not  force,  is  the  natural  means 
to  win  men's  love.  It  is  as  wise  a  thing  to  say, ''  Love  me, 
or  I  will  kill  thee ;"  as  to  say,  '*  Believe  me,  or  I  will  kill 
thee." 

Direct,  xxiv.  'Consider  that  it  is  essential  to  religion, 
to  be  above  the  authority  of  man,  (unless  as  they  subserve 
the  authority  of  God).'  He  that  worshippeth  a  God  that 
is  subject  to  any  man,  must  subject  his  authority  to  that 
man.  (But  this  is  no  religion,  because  it  is  no  God  whom 
he  worshippeth.)  But  if  the  God  whom  I  serve,  be  above 
all  men,  my  religion  or  service  of  him,  must  needs  be  also 
above  the  will  of  men. 

i>  Zech.ii.  s. 
VOL.  VI.  O 


194  CHRISTIAN  DIRECTORY.  [PART   IV. 

Direct,  xxv.  '  Consider  that  an  obedient  disposition 
towards  God's  law,  and  a  tender  conscience  which  feareth 
in  the  smallest  matter  to  offend  him,  is  a  substantial  part  of 
holiness,  and  of  great  necessity  to  salvation.'  Jt  is  part  of 
the  excellency  of  the  soul,  and  therefore  to  be  greatly  en- 
couraged by  governors.  To  drive  this  out  of  the  world,  is 
to  drive  out  godliness,  and  make  men  rebels  against  their 
Maker.  And  nothing  is  more  certain,  than  that  the  violent 
imposing  of  unnecessary,  disputable  things  in  the  worship 
of  God,  doth  unavoidably  tend  either  to  debauch  the  con- 
science, and  drive  men  from  their  obedience  to  God,  or  to 
destroy  them,  or  undo  them  in  the  world :  for  it  is  not  pot- 
sible,  that  all  conscionable  persons  should  discern  the  law- 
fulness of  all  such  disputable  things. 

Direct,  xxvi.  '  Remember  that  such  violence  in  doubt- 
ful matters,  is  the  way  to  set  up  the  most  debauched  atheists, 
and  consequently  to  undo  church  and  commonwealth.'  For 
whatever  oaths  or  subscriptions  you  require,  he  that  belie- 
veth  not  that  there  is  a  God  or  a  devil,  a  heaven  or  a  hell, 
will  yield  to  all,  and  make  no  more  of  perjury  or  a  lie,  than 
to  eat  a  bit  of  bread !  If  you  cast  out  all  ministers  that 
will  not  swear  or  subscribe  this  or  that  form  about  things 
doubtful,  you  will  cast  out  never  an  atheist  or  debauched 
infidel  by  it.  All  that  have  no  conscience,  will  be  kept  in ; 
and  all  diat  are  true  to  God  and  their  conscience,  if  they 
think  it  is  sin  which  you  require  of  them,  will  be  cast  out. 
And  whither  this  tendeth,  you  may  easily  foresee. 

Direct,  xxvii.  '  Remember  that  if  by  force  you  do  pre- 
vail with  a  man  to  go  against  his  conscience,  you  do  bat 
make  him  dissemble  and  lie.'  And  if  hypocrites  be  not 
hateful  to  you,  why  do  you  cry  out  so  much  against  hypo- 
crites, (where  you  cannot  prove  your  accusation  ?)  But  if 
they  be  so  hateful,  why  do  you  so  eagerly  make  men  hypo- 
crites ?  Whatever  their  tongues  may  say,  you  can  scarce 
believe  yourselves,  that  prisons  or  fire  will  change  men's 
judgments  in  matters  of  faith,  and  duty  to  God. 

Direct,  xxviii.  '  Consider  not  only  whether  the  thing 
which  you  impose  be  sin  in  itself,  but  also  what  it  is  to  him 
that  thinketh  it  a  sin.'  His  own  doubting  conscience  may 
make  that  a  sin  to  him,  which  is  no  sin  to  another.  *'  And 
he  that  doubteth,  (whether  such  or  such  a  meat  be  lawful,) 


CHAP.    XI.]  CHRISTIAN  POLITICS.  195 

is  condemned  if  he  eat,  because  he  eateth  not  of  faith :  for 
whatsoever  is  not  of  faith  is  sin  S"  And  is  it  like  to  be 
damnation  to  him  that  doth  it  against  his  conscience? 
And  will  you  drive  on  any  man  towards  damnation?  '*  Des- 
troy not  him  with  thy  meat  for  whom  Christ  died''.'* 

If  it  be  objected,  '  That  then  there  will  be  no  govern* 
ment,  if  every  man  must  be  left  to  his  own  conscience.'  I 
answer.  That  the  Holy  Ghost  did  not  fear  such  objectors, 
when  he  laid  down  this  doctrine  here  expressed.  1.  It  is 
easy  to  distinguish  between  things  necessary,  and  things 
unnecessary.  2.  And  between  great  penalties  and  small. 
And  first.  It  foUoweth  not  that  a  man  must  be  left  to  his 
own  conscience  in  every  thing,  because  he  must  be  so  in 
some  things.  In  things  necessary,  as  it  is  a  sin  to  do  them 
doubtingly,  so  it  may  be  a  greater  sin  to  leave  them  undone ; 
(air  for  a  man  to  maintain  his  family,  or  defend  his  king,  or 
hear  the  Word  of  God,  &c.)  He  that  can  say,  "  My  con- 
science is  against  it,"  must  not  be  excused  from  a  necessary 
duty :  and  he  that  csm  say,  ''  My  conscience  bids  me  do 
it,**  must  not  be  excused  in  a  sin.  But  yet  the  apostle  knew 
what  h^  said,  when  he  (that  was  a  greater  church-governor 
than  you)  determined  the  case  of  mutual  forbearance,  as  in 
Rom.  xiv.  and  xv.,  and  1  Cor.  viii.  Secondly,  And  he  is  not 
wholly  left  to  himself,  who  is  punished  with  a  small  penalty 
for  a  small  offence :  for  if  a  man  must-  be  still  punished 
more,  as  long  as  he  obeyeth  God  and  his  conscience,  before 
men,  an  honest  man  must  not  be  suffered  to  live.  For  he 
irill  certainly  do  it  to  the  death. 

Direct,  xxix.  *  Remember  the  wonderful  variety  of  men's 
apprehensions,  which  must  be  supposed  in  all  laws  !'  Men's 
faoes  are  scarce  more  various  and  unlike,  than  their  under- 
standings are :  for'  besides  that  nature  hath  diversified  in- 
tellects as  well  as  faces,  the  diversity  and  unlikeness  is  much 
increased,  by  variety  of  educations,  company,  representa- 
tions, accidents,  cogitations,  and  many  other  causes.  It  is 
wiser  to  make  laws,  that  all  men  shall  take  the  same  phy- 
sic, or  eat  only  the  same  meat,  or  that  all  shoes  shall  be  of 
a  size,  and  all  clothes  of  the  same  bigness  ;  upon  supposi- 
tion, that  all  men's  health,  or  appetite,  or  feet,  or  bodies, 
are  alike ;  than  to  make  laws  that  all  men  shall  agree  (or 

«  Rom.  xW.  SS.  *  Rom.  xiv.  15.    1  Cor.  viii.  1 1 , 


196  CHRISTIAN    DIRECTORY.  [PART^   IV. 

say  that  they  agree)  in  every  opinion,  circumstance*  or  cere- 
mony, in  matters  of  religion. 

Direct.  XXX.  '  Remember  especially,  that  most  Chris- 
tians are  ignorant,  and  of  weak  understandings,  and  not  able 
to  make  use  of  all  the  distinctions  and  subtleties  which  are 
needful,  to  bring  them  over  to  your  mind  in  doubtful  and 
unnecessary  things.'  Therefore  the  laws  which  will  be  the 
means  of  peace,  must  suppose  this  weakness  and  ignorance, 
of  most  subjects !  And  how  convenient  it  is,  to  say  to  a 
poor,  ignorant  Christian,  "  Know  this,  or  profess  this  or  that, 
which  the  ablest,  godly  pastors  themselves  are  not  agreed 
in^  or  else  thou  shalt  be  imprisoned  or  banished  ;"  I  leave 
to  equal  men  to  judge. 

Direct,  xxxi.  '  Human  infirmities  must  be  supposed 
in  the  best  and  strongest  Christians.'  All  have  their  errors 
and  their  faults ;  divines  themselves  as  well  as  others. 
Therefore  either  some  errors  and  faults  must  be  accounted 
tolerable,  or  else  no  two  persons  must  tolerate  one  another 
in  the  world,  but  kill  on  till  the  strongest  only  shall  survive. 
''  Brethren,  if  a  man  be  overtaken  in  a  fault,  ye  which  are 
spiritual,  restore  such  a  one  in  the  spirit  of  meekness,  con- 
sidering thyself,  lest  thou  also  be  tempted.  Bear  ye  one 
another's  burdens,  and  so.  fulfil  the  law  of  Christ*."  And 
if  the  strong  must  be  bom  with  them^selves,  ''  Then  they 
that  are  strong  ought  to  bear  the  infirmities  of  the  weak, 
and  not  to  please  themselves ;  but  every  one  to  please  his 
neighbour  for  good  to  edification;  for  even  Christ  pleased 
not  himself^."  "  And  him  that  is  weak  in  the  faith  we 
must  receive ;  but  not  to  doubtful  disputations  <^," 

Direct,  xxxii.  ^  The  pastors  must  not  be  impatient  un- 
der the  abuses  which  they  receive  from  weak  or  distempered 
brethren.'  We  must  excel  others  in  patience,  and  meek- 
ness, and  forbearance,  as  much  as  we  do  in  knowledge,  and 
in  other  graces.  If  the  nurse  or  mother  will  take  every 
word  or  action  of  the  child,  as  if  it  were  the  injury  of  an 
enemy,  there  will  be  no  preservation  of  the  family  in  peace ! 
If.  children  cry,  or  fight,  or  chide,  or  make  any  foul  or  trou- 
blesome work,  the  mother  will  not  therefore  turn  them  out  of 
doors,  or  use  them  like  strangers,  but  remember  that  it  is  her 
place  and  duty  to  bear  with  that  weakness  which  she  cannot 

•  .ChO.  vi.  1,  s.  '  Bom.  xw.  1—3.  r  Eom.  xw.  1, 


CHAP.    XI.]  CHRISTIAN    POLITICS.  197 

cure.  The  proud  impatience  of  the  pastors  hath  frequently 
brought  them  into  the  guilt  of  persecution^  to  the  alienating 
of  the  people's  hearts,  and  the  distraction  and  division  of 
the  churches :  when  poor,  distempered  persons  are  offended 
with  them,  and  it  may  be  revile  them,  and  call  them  sedu- 
cers, or  antichristian,  or  superstitious,  or  what  their  pride 
and  passion  shall  suggest :  or  if  some  weak  ones  raise  up 
some  erroneous  opinions,  alas !  many  pastors  have  no  more 
wit,  or  grace,  or  pity,  than  presently  to  be  rough  with  then^, 
and  revile  them  again,  and  seek  to  right  themselves  by  ways 
of  force,  and  club  down  every  error  and  contention  ;  when 
they  should  overcome  them  by  evidence  of  truth,  and  by 
meekness,  patience,  and  love.  (Though  there  be  place  also 
for  severity,  with  turbulent,  implacable,  impenitent  he- 
retics.) 

Direct,  xxxiii.  *  Time  of  learning  and  overcoming  their 
mistakes,  must  be  allowed  to  those  that  are  misinfonaed/ 
We  must  not  turn  those  of  the  lower  forms  out  of  Christ's 
school,  because  they  learn  not  as  much  as  those  of  the  higher 
forms  in  a  few  weeks  or  years.  The  Holy  Ghost  teacheth 
those  who  for  the  time  might  have  been  teachers  of  others, 
and  yet  had  need  to  be  taught  the  first  principles  K  He 
doth  not  turn  them  out  of  the  church  for  their  non-profi- 
ciency.   And  where  there  is  ignorance,  there  will  be  error* 

Direct,  xxxiv.  '  Some  inconveniences  must  be  expected 
and  tolerated,  and  no  perfect  order  and  concord  expected 
here  on  earth.'  It  is  not  good  reasoning  to  say.  If  we  suf- 
fer these  men,  they  will  cause  this  or  that  disorder  or  in- 
convenience :  but  you  must  also  consider  whither  you  must 
drive  it,  if  you  suffer  them  not ;  and  what  will  be  the  con- 
sequents. He  that  will  follow  his  conscience  to  a  prison, 
will  be  likely  to  follow  it  to  death.  And  if  nothing  but 
death,  or  prison,  or  banishment  can  restrain  them  from  what 
they  take  to  be  their  duty,  it  must  be  considered  how  many 
must  be  so  used ;  and  whether  (if  they  were  truly  faulty) 
they  deserve  so  much :  and  if  they  do,  yet  whether  the  evils 
of  the  toleration  or  of  the  punishment  are  like  to  be  the 
greater.  Peace  and  concord  will  never  be  perfect,  till' 
knowledge  and  holiness  be  perfect. 

Direct,  xxxv.  'You  may  go  farther  in  restraining  than 

r  Heb.v.  11,  IS. 


198  CHRISTIAN    DIRECTORY.  [PART  IV. 

ia  constraining ;  in  forbidding  men  to  preach  against  ap- 
proved doctrines  or  practices  of  the  church,  than  in  forcing 
them  to  preach  for  them,  or  to  subscribe  or  speak  their  ap- 
probation or  assent :'  if  they  be  not  points  or  practices  of 
great  necessity,  a  man  may  be  fit  for  the  ministry  and 
church  communion,  who  meddleth  not  with  them,  but 
preacheth  the  wholesome  truths  of  the  Oospel,  and  lets 
them  alone.  And,  because  no  duty  is  at  all  times  a  duty,  a 
sober  man's  judgment  will  allow  him  to  be  silent  at  many 
an  error,  when  he  dare  not  subscribe  to  or  approve  the  least. 
But  if  here  any  proud  and  cruel  pastors,  shall  come  in  with 
their  lesser,  selfish  incommodities,  and  say,  if  they  do  not 
approve  of  what  we  say  and  do,  they  will  secretly  foment  a 
faction  against  us ;  I  should  answer  them,  that  as  good  men 
will  foment  no  faction,  so  if  such  proud,  impatient,  turbu- 
lent men,  will  endure  none  that  subscribe  not  to  all  their 
opinions,  or  differ  from  them  in  a  circumstance  or  ceremony, 
they  shall  raise  a  greater  faction  (if  they  will  call  it  so) 
against  themselves,  and  make  the  people  look  on  them  as 
tyrants  and  not  as  pastors,  and  they  shall  see  in  the  end, 
when  they  have  bought  their  wit  by  dear  experience,  that 
they  have  but  torn  the  church  in  pieces,  by  preventing  di- 
visions by  carnal  means,  and  that  they  have  lost  themselves, 
by  being  over  zealous  for  themselves ;  and  that  Doctrine 
and  Love  are  the  instruments  of  a  wise  shepherd,  that  loveth 
the  flock,  and  understands  his  work. 

Direct,  xxxvi.  'Distinguish    between   the    making  of 
new  laws  or  articles  of  belief,  and  the  punishing  of  men  for 
the  laws  already  made.'    And  think  not  that  we  must  have 
new  laws  or  canons,  every  time  the  old  ones  are  broken  :  or 
that  any  law  can  be  made  which  can  keep  itself  from  being 
broken.     Perverseness  in  this  error  hath  brought  the  church 
to  the  misery  which  it  endureth.     Ood  hath  made  an  uni- 
versal law  sufficient  for  the  universal  church,  in  matters  of 
faith  and  holy  practice  ;  leaving  it  to  men  to  determine  of 
necessary  circumstances  which  were  unfit  for  an  universal 
law  :  and  if  the  sufficiency  of  God's  law,  were  acknowledged 
in   men's  practices,   the   churches  would   have  had  more 
peace  :  but  when  particular  countries  have  their  particular 
volumes  of  articles,  confessions,  liturgies,  and  I  know  not 
what  else  to  be  subscribed  to,  and  none  must  preach  that 


CHAP.  XI.]  CHRISTIAN  POLITICS.  199 

will  not  say  or  swear, '  That  he  believeth  all  this  to  be  true 
and  good,  and  nothing  in  it  to  be  against  the  Word  of  God/ 
this  engine  racks  the  limbs  of  the  churches  all  to  pieces ;  and 
then  what  is  the  pretence  for  this  epidemiccd  ccdamity? 
Why  no  better  thsui  this,  '  Every  heretic  will  subscribe  to 
the  Scriptures,  and  take  it  in  his  own  sense : '  and  what  fol- 
loweth  ?  Must  we  needs  therefore  have  new  laws  which 
heretics  will  not  subscribe  to,  or  which  they  cannot  break  ? 
It  is  the  commendation  of  Go^'s  law,  as  fit  to  be  the  means 
of  unity,  that  all  are  so  easily  agreed  to  it  in  terms,  and 
therefore  would  agree  in  the  sense  if  they  understood  it. 
But  they  will  not  do  so  by  the  laws  of  men ;  all  or  many 
heretics  in  the  primitive  times,  would  profess  assent  to  the 
church's  creed ;  no  doubt  in  a  corrupt  and  private  sense ; 
but  the  churches  therefore  did  not  make  new  creeds  ;  till 
about  three  hundred  years  after  Christ,  they  began  to  put 
in  some  particular  words  to  obviate  heretics,  which  Hilary 
complained  of  as  the  cause  of  their  divisions  !  And  what  if 
heretics  will  subscribe  to  all  you  bid  them,  and  take  it  in 
their  own  corrupted  sense  ?  Must  you  therefore  be  still  ma- 
king new  laws  and  articles,  till  you  meet  with  some  which 
they  cannot  misunderstand,  or  dare  not  thus  abuse  ?  What 
if  men  will  misinterpret  and  break  the  laws  of  the  land  ? 
Must  they  be  made  new  till  none  can  misexpound  or  violate 
them?  Sure  there  is  a  wiser  way  than  this :  God's  Word 
containeth  in  sufficient  expressions,  all  that  is  necessary  to 
be  subscribed  to ;  require  none  therefore  to  subscribe  to  any 
more,  (in  matters  of  £uth  or  holy  practice ;)  but  if  you 
think  any  articles  need  a  special  interpretation,  let  the 
church  give  her  sense  of  those  articles ;  and  if  any  man 
preach  against  that  sense,  and  corrupt  the  Word  of  God 
which  he  hath  subscribed,  let  his  fault  be  proved,  and  let 
him  be  admonished  and  censured  as  it  deserves :  censured, 
I  say,  not  for  not  subscribing  more  than  Scripture,  but  for 
corrupting  the  Scriptures  to  which  he  hath  subscribed,  or 
God's  laws  which  he  promised  to  observe. 
Dirwt,  xxxvti.  'The  good  of  men,  and  not  their  ruin 
rnnst  be  intended  in  all  the  discipline  of  the  church : '  or 
the  good  of  the  church,  when  we  have  but  little  hope  of 
theirs.  If  this  were  done,  it  would  easily  be  perceived, 
that  persecution  is  an  unlikely  means  to  do  good  by. 


200  CHRISTIAN   DIRECTORY.  [PART  lY. 

Direct,  xxxviii.  'Neither  unlimited  liberty  in  matters 
of  religion  must  be  allowed,  nor  unnecessary  force  and  ri- 
gour used,  but  tolerable  differences  and  parties  must  be 
tolerated,  and  intolerable  ones  by  the  wisest  means  sup- 
pressed/ And  to  this  end,  by  the  counsel  of  the  most  pru- 
dent, peaceable  divines,  the  tolerable  and  the  intolerable 
must  be  statedly  distinguished  !  And  those  that  are  only 
tolerated  must  be  under  a  law  for  their  toleration,  prescri- 
bing them  their  terms  of  good  behaviour ;  and  those  that 
are  improved,  must  moreover  have  countenance  and  mainte- 
nance of  the  magistrate :  and  if  this  were  done,  1.  The  ad- 
vantage of  the  said  encouragement  from  governors,  2»  With 
the  regulation  of  the  toleration,  and  the  magistrates'  careful 
government  of  the  tolerated,  would  prevent  both  persecu- 
tion, and  most  of  the  divisions  and  calainitieaof  the  church. 
Thus  did  the  ancient  Christian  emperors  and  bishops :  (and 
was  their  experience  nothing  ?)  The  Novatians  (as  good 
and  orthodox  men)  were  allowed  their  own  churches  and 
bishops  even  in  Constantinople,  at  the  emperor^s  nose.  Ea- 
pecially  if  it  be  made  the  work  of  some  justices,  1.  To  judge 
of  persons  to  be  tolerated,  and  grant  them  patents,  2.  And 
to  overrule  them  and  punish  them  when  they  deserve  it ; 
no  other  way  would  avoid  so  many  inconveniences. 

Direct,  xxxix.  'The  things  intolerable  are  these  two: 
1.  (Not  the  believing,  but)  the  preaching  and  propagating 
of  principles  contrary  to  the  essentials  of  godliness  or  Chris- 
tianity, or  government,  justice,  charity  or  peace.  2.  The 
turbulent,  unpeaceable  management  of  those  opinions  which 
in  themselves  are  toleittble.  If  any  would  preach  against 
the  articles  of  the  creed,  the  petitions  of  the  Lord's  prayer; 
or  any  of  the  ten  commandments,  he  is  not  to  be  suffered ; 
and  if  any  that  are  orthodox  do  in  their  separated  meetings, 
make  it  their  business  to  revile  at  others,  and  destroy  men's 
charity,  or  to  stir  men  up  to  rebellion  or  sedition,  or  con- 
tempt of  magistracy ;  none  of  this  should  be  endured. 

As  for  those  libertines  that  under  the  name  of  liberty  of 
conscience  do  plead  for  a  liberty  of  such  vicious  practices, 
and  in  order  thereto  would  prove  that  the  magistrate  hath 
nothing  to  do  in  matters  of  religion,  I  have  preached  and 
wrote  so  much  against  them,  whilst  that  error  reigned,  and 
I  find  it  so  unseasonable,  now  the  constitution  of  things 


CHAP.   XI.]  CHRISTIAN  POLITICS.  201 

looks  another  way,  that  I  will  not  weary  myself  and  the 
reader  with  so  unnecessary  a  task  as  to  confate  them.  On- 
ly I  shall  say,  that  Rom.  xiii.  telleth  us  that  rulers  are  a 
terror  to  them  that  do  evil;  and  that  heretics  and  tur« 
bulent  firebrands  do  evil ;  therefore  rulers  should  be  a 
terror  to  them ;  and  that  if  all  things  are  to  be  done  to  the 
glory  of  Ood,  and  his  interest  is  to  be  set  highest  in  the 
world,  then  magistrates  and  government  are  for  the  same 
end  ;  and  if  no  action  which  we  do,  is  of  so  base  a  nature, 
as  ultimately  to  be  terminated  in  the  concernments  of  the 
flesh,  much  less  is  government  so  vile  a  thing,  when  rulers 
are  in  Scripture  called  Gods,  as  being  the  officers  of  Ood. 

Direct,  xl.  '  Remember  death,  and  live  together  as  men 
that  are  near  dying,  and  must  live  together  in  another 
world.'  The  foolish  expectation  of  prosperity  and  long  life, 
is  it  which  setteth  men  together  by  the  ears  ;  when  Ridley 
and  Hooper  were  both  in  prison,  and  preparing  for  the 
flames;  their  contentions  were  soon  ended,  and  Ridley  re- 
pented of  his  persecuting  way.  If  the  persecutors  and  per- 
secuted were  shut  up  together  in  one  house  that  hath  the 
plague,  in  the  time  of  this  lamentable  contagion,  ii  is  two  to 
one  but  they  would  be  reconciled.  When  men  see  that  they 
are  going  into  another  world,  it  takes  off  the  edge  of  their 
bitterness  and  violence,  and  the  apprehensions  of  the  righ-* 
teous  judgment  of  God,  doth  awe  them  into  a  patience  and 
forbearance  with  each  other ;  can  you  persecute  that  man 
on  earth,  with  whom  you  look  to  dwell  in  heaven?  (But, 
to  restrain  a  man  from  damning  souls,  by  heresy  or  turbu- 
lency,  or  any  such  course,  my  conscience  would  not  forbid 
it  me  if  I  were  dying.) 

Direct*  xli.  '  Let  the  proud  themselves  who  will  regard 
no  higher  motives,  remember  how  fame  and  history  will  re- 
present them  to  posterity  when  they  are  dead.'  There  is  no 
man  that  desireth  his  name  should  stink  and  be  odious  to 
future  generations :  there  is  nothing  that  an  ambitious  man 
desireth  more,  than  a  great  surviving  name.  And  will  you 
knowingly  and  wilfully  then  expose  it  to  perpetual  contempt 
and  hatred  ?  Read  over  what  history  you  please,  and  find 
'  out  the  name  of  one  persecutor  if  you  can,  that  is  not  now 
a  word  of  ignominy,  and  doth  not  rot,  as  God  hath  threat- 
ened?    If  you  say,  that  it  is  only  in  the  esteem  of  such  as 


202  CHRISTIAN  DIRECTORY.  [PART IV. 

I,  or  the  persecuted  party ;  neither  your  opinion  shall  be 
judge  nor  mine ;  but  the  opinion  and  language  of  histo- 
riaiis,  and  of  the  wisest  men,  who  are  the  masters  of  fieune. 
Certainly  that  report  of  Holy  Scripture  and  history  which 
hath  prevailed,  will  still  prevail ;  and  while  there  are  wise, 
and  good,  and  merciful  men  in  the  world,  the  names  and 
manners  of  the  foolish,  and  wicked,  and  cruel  vrill  be  odious, 
as  they  continue  at  this  day. 

I  have  wrote  these  Directions  to  discharge  my  duty,  for 
those  that  are  willing  to  escape  the  guilt  of  so  desperate  a 
sin ;  but  not  with  any  expectation  at  all,  th&t  it  should  do 
much  good  with  any  considerable  number  of  persecutors ; 
for  they  will  not  read  such  things  as  these;  and  Ood  sel- 
dom giveth  professed  Christians  over  to  this  sin,  till  they 
have  grievously  blinded  their  minds,  and  hardened  their 
hearts,  and  by  malignity  and  obstinacy  are  prepared  for  his 
sorest  judgments ;  and  I  know  that  whoever  will  live  godly 
in  Christ  Jesus  (it  is  not  said,  **  who  professeth  to  believe  in 
Christ  Jesus,"  but,  "  to  live  godly")  shall  suffer  persecution, 
and  that  the  cross  must  still  be  the  passage  to  the  crown  ^. 


CHAPTER  XII. 

Directiom  against  Scandal  as  given. 

Scandal  being  a  murdering  of  souls,  is  a  violation  of  the 
general  law  of  charity,  and  of  the  sixth  conmiandment  in 
particular.  In  handling  this  subject,  I  shall  1.  Shew  you 
what  is  true  scandal  given  to  another.  2.  What  things  go 
under  the  name  of  scandal,  which  are  not  it,  but  are  falsely 
so  named.  3.  What  are  the  particular  ways  and  sorts  of 
scandal.    4.  The  greatness  of  this  sin.    6.  Directions  to 

avoid  it. 

I.  I  shall  not  need  to  stand  upon  the  etymology  of 
the  word  *  scandal ; '  whether  it  come  from  'aKa^/  '  claudi- 
co,'  as  Erasmus  thought,  or  from  '  (rKOfifiov,'  '  curvum,'  8ic* 
Martinius,  Stephanus,  Lyserus,  8cc.  have  sufficiently  done  it, 
whither  I  refer  you ;  as  for  the  sense  of  the  word  it  is  past 
doubt,  that  the  ordinary  use  of  it  in  Scripture  is  for  a  stum- 

>*  %  Tip.  ill  11,  IS.    Matt  Tr  lly  It.    Lake  zlv.  96.  53. 


CHAP.  XII.]  CHRISTIAN  POLITICS.  203 

bling-block,  for  a  man  to  fall  upon,  or  a  trap  to  ensnare  a 
man ;  and  in  the  Old  Testament  it  is  oft  used  for  a  stum- 
bling-stone, on  which  a  man  may  fall  imto  any  corporal  ca- 
lamity, or  a  snare  to  hurt  or  ruin  a  man  in  the  world ;  (as 
Exod.  X.  7.     1  Sam.  xviii.  21.    xxv.  31.    Psalm  cxix.  165. 
Ezek.  vii.  19.     Sept.)     But  in  the  New  Testament,  (which 
speaketh  more  of  spiritual  hurts)  it  is  taken  for  a  stumbling- 
block  or  temptation,  by  which  a  man  is  in  danger  of  falling 
into  sin,  or  spiritual  loss,  or  ruin,  or  dislike  of  godliness,  or 
anyway  to  be  turned  from  Ood,  or  hindered  in  a  religious,  ho- 
ly way ;  (and  if  sometimes  it  be  taken  for  grieving  or  troub- 
ling, it  is  as  it  hereby  thus  hindereth  or  ensnareth  ;)  so  that 
to  scandalize,  is  sometimes  taken  for  the  doing  of  a  blame- 
less action,  from  which  another  unjustly  taketh  occasion  to 
fall,  or  sin,  or  be  perverted :  but  when  it  signifieth  a  sin  (as 
we  take  it  in  this  place)  then  to  scandalize  i&.  By  some* 
thing  unlawful  of  itself,  or  at  least  unnecessary,  which  may  * 
occasion  the  spiritual  hurt  or  ruin  of  another.     1.  The  mat^ 
ter  is  either  something  that  is  simply  sinful  (and  then  it  is  a 
double  sin)  or  something  indifferent  or  unnecessary,  and 
then  it  is  simply  the  sin  of  scandal.    2.  It  must  be  that 
which  may  occasion  another's  fall,  I  say,  occasion ;  for  no 
man  can  forcibly  cause  another  man  to  sin,  but  only  occa* 
sion  it,  or  tempt  him  to  it,  as  a  moral  cause. 

II.  By  this  you  may  see,  1.  That  to  scandalize,  is  not 
merely  to  displease,  or  grieve  another ;  for  many  a  man  is 
displeased  through  his  folly  and  vice,  by  that  which  te^deth 
to  his  good  ;  and  many  a  man  is  tempted  (that  is,  scandali- 
zed) by  that  which  pleaseth  him ;  when  Christ  saith,.  "  If 
thy  right  eye  or  hand  offend,  (or  scandalize  thee)  pluck  it 
out,  or  cut  it  off*,"  8u).  he  doth  not  by  '  offending,'  mean 
•  displeasing,'  or  '  grieving ; '  for  by  so  offending  it  may  pro- 
fit us;  but  he  plainly  meaneth,  '  If  it  draw  thee  to  sin;^ 
or  else  he  had  never  added,  "  That  it  is  better  to  enter 
maimed  into  life,  than  having  two  hands  or  eyes  to  be  cast 
into  hell ! "  That  is,  in  a  word.  Thy  damnation  is  a  greater 
hurt  than  the  loss  of  hand  or  eye,  and  therefore  if  there  were 
no  other  way  to  avoid  it,  this  would  be  a  rery  cheap  way. 
So  '  pedem  offendere  in  lapidem,'  is  to  stumble  upon  a  stone. 
The  most  censorious  and  humourous  sort  of  men,  have  got 


•  Matt  V. 


204  CHRISTIAN    DIRECTORY.  [PART  !¥• 

a  notion^  that  whatever  offendeth  or  displeaseth  them  is 
scandalous !  And  they  think  that  no  man  must  do  any- 
thing which  grieveth  or  displeaseth  them,  lest  he  be  guilty  of 
scandal ;  and  by  this  trick  whoever  can  purchase  impatience 
and  peevishness  enough,  to  be  always  displeased  with  the 
actions  of  others,  shall  rule  the  world.  But  the  truth  is,  the 
ordinary  way  of  scandalizing  these  men,  is  by  pleasing  them. 

1  will  give  you  one  instance  of  scandal  in  Scripture, 
which  may  help  this  sort  of  people  better  to  understand  it. 
Gal.  ii.  10 — 16.  Peter  there  giveth  true  scandal  to  the  Jews 
and  Oentiles ;  he  walked  not  uprightly  according  to  the 
truth  of  the  Oospel,  but  laid  a  stumbling-block  before  the 
Jews  and  Oentiles ;  and  this  was  not  by  displeasing  the 
Jews,  but  by  pleasing  them.  The  Jews  thought  it  a  sin  to 
eat  with  the  Geatiles,  and  to  have  communion  with  uncir- 
cumcised  men.  Peter  knew  the  contrary,  but  for  fear  of 
them  of  the  circumcision,  lest  they  should  be  offended  at 
him  as  a  sinner,  he  "  withdrew  and  separated  himself."  This 
scandal  tended  to  harden  the  Jews  in  their  sinful  separa- 
tion, and  to  seduce  the  Gentiles  into  a  conceit  of  the  neces- 
sity of  circumcision ;  and  Barnabas  was  carried  away  with 
the  dissimulation.  Here  you  may  see,  that  if  any  think  it  a 
sin  in  us  to  have  communion  in  such  or  such  congregations, 
with  such  persons,  in  such  worship,  which  God  alloweth 
us  not  to  separate  from,  it  is  a  sin  of  scandal  in  us  to 
separate  to  avoid  these  men's  offence.  We  scandalize 
them  and  othera,  even  by  pleasing  them,  and  by  avoiding 
that  which  they  falsely  called  scandalous.  And  if  we 
would  not  scandalize  them,  we  must  do  that  which  is  just, 
and  not  by  our  practice  hide  the  sound  doctrine,  which  is 
contrary  to  their  separating  error. 

2.  And  it  is  as  apparent  that  to  scandalize  another,  is 
hot  (as  is  vulgarly  imagined  by  the  ignorant)  to  do  that 
which  is  commonly  reputed  sinful,  or  which  hath  the  appear- 
ance of  a  sin,  or  which  will  make  a  man  evil  thought  of,  or 
spoken  of  by  others  ;  yet  commonly  when  men  say,  '  This 
is  a  scandalous  action,'  they  mean,  it  is  an  action  which  is 
reproachful  or  of  evil  report  as  a  sin.  And  therefore  in  our 
English  speech  it  is  common  to  say  of  one  that  slandereth 
another,  that  he  raised  a  scandal  of  him.  But  this  is  not 
the  meaning  of  the  word  in  Scripture ;  materially  indeed 


CHAP.  XII.]  CHRISTIAN  POLITICS.  205 

scandal  may  consist  in  any  such  thing  which  may  be  a  stum- 
bling-block to  another ;  but  formally  it  is  the  tempting  of 
another,  or  occasioning  his  fall,  or  ruin,  or  hurt,  which  is 
the  nature  of  scandalizing.  And  this  is  done  more  seldom 
by  commiiKng  open,  disgraceful  sins,  and  doing  that  which 
will  make  the  doer  evil  spoken  of;  for  by  that  means  others 
are  the  more  assisted  against  the  temptation  of  imitating 
him ;  but  scandal  is  most  commonly  found  in  those  actions, 
which  are  under  the  least  reproach  among  men,  or  which 
have  the  most  plausible  appearance  of  good  in  them,  when 
they  are  evil !  For  these  are  more  apt  to  deceive  and  over- 
throw another. 

3.  And  it  is  also  apparent,  that  it  is  no  sinful  scandali- 
zing to  do  a  duty  or  necessary  action,  which  I  have  not 
power  to  forbear,  though  I  know  that  another  will  be  offend- 
ed, or  fall  by  it  into  sin.  If  God  have  made  it  my  duty, 
even  at  this  time,  I  must  not  disobey  him,  and  omit  my  du- 
ty, because  another  will  make  it  an  occasion  of  his  sin.  It 
must  be  either  a  sinful  or  an  indifferent  action,  that  is,  scan- 
dal, or  something  that  is  in  my  power  to  do,  or  to  forbear : 
yet  this  must  be  added,  that  affirmatives  binding  not  ^ad 
semper,'  to  all  times,  and  no  duty  being  a  duty  at  every 
moment,  it  may  oft  fall  out,  that  that  which  else  would  have 
been  my  duty  at  this  time,  may  become  at  this  time  no  du- 
ty but  a  sin,  by  the  evil  consequents  which  I  may  foresee, 
as  if  another  man  will  make  it  an  occasion  of  his  fall.  So 
that  this  may  oblige  me  to  defer  a  duty  to  a  fitter  time  and 
place.  For  all  such  duties  as  have  the  nature  of  a  means, 
are  never  duties  when  they  cross  the  interest  of  their  chief 
ends,  and  make  against  that  which  they  are  used  to  effect. 
And  therefore  here  Christian  prudence,  foreseeing  conse- 
quents, and  weighing  the  good  and  evil  together,  is  neces- 
sary to  him  that  will  know  a  duty  from  a  sin,  and  a  scandal 
from  no  scandal. 

III.  The  several  ways  of  scandalizing  are  these  follow- 
ing: 1.  Scandal  is  either  intended  or  not  intended,  either 
that  which  is  done  maliciously  of  set  purpose,  or  that  which 
18  done  through  negligence,  carelessness  or  contempt. 
Some  men  do  purposely  contrive  the  fall  or  ruin  of  another, 
and  this  is  a  devilish  aggravation  of  the  sin :  and  some  do 
hurt  to  others  while  they  intend  it  not ;  yet  this  is  far  from 


206  CHRISTIAN    DIRECTORY.  [PART  IV. 

excusing  them  from  sin ;  for  it  is  voluntary  as  an  omission 
of  thq  will,  though  not  as  its  positive  choice ;  that  is  called 
Toluntary  which  the  will  is  chargeable  with,  or  culpable  of; 
and  it  is  chargeable  with  its  omissions,  and  sluggish  neg- 
lects of  the  duty  which  it  should  do.  Those  thft  are  care- 
less of  the  consequent  of  their  actions,  and  contemn  the 
souls  of  other  men,  and  will-  go  their  own  way,  come  of  it 
what  will,  and  say.  Let  other  men  look  to  themselves,  are 
the  most  common  sort  of  scandalizers ;  and  are  as  culpable, 
as  a  servant  that  would  leave  hot  water  or  fire  when  the  chil- 
dren  are  like  to  fall  into  it  ;  or  that  would  leave  straw'  or 
gunpowder  near  the  fire,  or  would  leave  open  the  doors, 
though  not  of  purpose  to  let  in  the  thieves. 

2.  Scandal  is  that  which  tendeth  to  another's  fall,  either 
directly  or  indirectly,  immediately  or  remotely.  The  for- 
mer may  easily  be  foreseen ;  but  the  latter  requireth  a  large 
foreseeing,  comparing  understanding ;  yet  this  sort  of  scan- 
dal also  must  be  avoided ;  and  wise  men  that  would  not  un- 
do men's  souls  while  they  think  no  harm,  must  look  far  be- 
fore them,  and  foresee  what  is  like  to  be  the  consequent  of 
their  actions  at  the  greatest  distance  aad  at  many  removes. 

3.  Scandals  also  are  aptitudinal  or  actual ;  many  things 
mre  apt  to  tempt  and  occasion  the  ruin  of  another ;  which 
yet  never  attain  so  bad  an  end,  because  Ood  disappointeth 
them ;  but  that  is  no  thanks  to  them  that  give  the  scandal. 

4.  Scandal  also  as  to  the  means  of  it,  is  of  several  sorts. 
1.  'By  doctrine.  2.  By  persuasion.  3.  By  alluring  pro- 
mises. 4.  By  threats.  5.  By  violence.  6.  By  gifts.  7. 
By  example.  8.  By  omission  of  duties,  and  by  silence ;  by 
all  these  ways  you  may  scandalize. 

1.  False  doctrine  is  directly  scandalous  ;  for  it  seduceth 
the  judgment,  which  then  misguideth  the  vrill,  which  then 
misruleth  the  rest  of  the  faculties.  False  doctrine,  if  it  be 
in  weighty,  practical  points,  is  the  pernicious  plague  of 
souls  and  nations. 

2.  Also  the  solicitations  of  seducers  and  of  tempting 
people  are  scandalous,  and  tend  to  the  ruin  of  souls  ;  when 
people  have  no  reason  to  draw  a  man  to  sin,  they  weary  him 
out  by  tedious  importunity.  And  many  an  one  yields  to 
the  earnestness,  or  importunity,  or  tediousness  of  a  persua- 
sion, who  could  easily  resist  it  if  it  came  only  with  pretence 
of  reason. 


CHAP.  XII.]  CHRISTIAN  POLITICS.  207 

3.  Allaring  promises  of  some  gain  or  pleasure  that  shall 
come  by  sin,  is  another  scandal  which  doth  cause  the  fall 
of  many.  The  course  that  satan  tried  with  Christ,  "  All 
this  will  I  give  thee/'  was  but  the  same  which  he  found 
most  successful  with  sinners  in  the  world.  This  is  a  bait 
which  sinners  will  themselves  hunt  after,  if  it  be  not  offered 
them.  Judas  will  go  to  the  Pharisees  with  a  *'  What  will 
ye  give  me,  and  I  will  deliver  him  unto  you?"  Peter  saith 
of  the  scandalous  heretics  of  his  time,  "  They  allure  through 
the  lust  of  the  flesh,  through  much  wantonness  those  that 
were  clean  escaped  from  them  who  live  in  error ;  while  they 
promise  them  liberty,  they  themselves  are  the  servants  of 
corruption  *." 

4.  Threatenings  also  and  scorns  are  scandals,  which 
frighten  unbelieving  souls  into  sin ;  thus  Rabshakeh  thought 
to  prevail  with  Hezeluah.  Thus  Nebuchadnezzar  ^  thought 
to  have  drawn  those  three  worthies  to  idolatry.  Thus  the 
Pharisees  thought  to  have  frightened  the  apostles,  from 
preaching  any  more  in  the  name  of  Christ^.  Thus  Saul 
thought  to  have  perverted  the  disciples,  by  breathing  out 
threatenings  against  them**. 

6.  And  what  words  will  not  do,  the  ungodly  think  to  do 
by  force ;  and  it  enrageth  them,  that  they  should  resist 
their  wills,  and  that  their  force  is  patiently  endured.  What 
cruel  torments!  what  various  sorts  of  heavy  sufferings 
have  the  devil  and  his  instruments  devised,  to  be  stumbling- 
blocks  to  the  weak,  to  affright  them  into  sin ! 

6.  Gifts  also  have  blinded  the  eyes  of  some  who  seemed 
wise :  "  As  oppression  maketh  a  wise  man  mad,  so  a  gift 
destroyeth  the  heart*."  What  scandals  have  preferments 
proved  to  the  world,  and  how  many  have  they  ruined !  Few 
are  able  to  esteem  the  reproach  of  Christ  to  be  greater 
riches  than  the  treasures  of  the  world. 

7«  And  evil  examples  are  the  most  common  sort  of  scan- 
dals ' :  not  as  they  offend,  or  grieve,  or  are  apparently  sinful ; 
but  as  they  seem  good,  and  therefore  are  temptations  to 
the  weak  to  imitate  them.  So  apt  are  men  to  imitation, 
especially  in  evil,  that  they  will  do  what  they  see  another 
do,  without  examining  whether  it  be  justifiable  or  not.     Es- 

•  f  Pet  It  18,  19.  *  Dm.  ill  «  Acts  !▼.  17.  fl 

*  Acuiz.  1.  •  Eiod.  xiiS.  8.  '  Heb.  xl.  f6. 


208  CHRISTIAN    DIRECTORY.  [PART  IV. 

pecially  if  it  be  the  example  either  of  great  men,  or  of  learn- 
ed men,  or  of  men  reputed  eminently  godly,  or  of  a  multi^ 
tude,  any  of  these  the  people  are  apt  to  imitate  :  this  there- 
fore is  the  common  way  of  scandal.  When  people  do  that 
which  is  evil  as  if  it  were  good,  and  thereby  draw  .the  igno- 
rant to  think  it  good,  and  so  imitate  them.  Or  else  when 
they  do  that  which  is  lawful  itself,  in  such  a  manner  as  tend- 
eth  to  deceive  another,  and  draw  him  to  that  which  is  in- 
deed unlawful ;  or  to  hinder  him  in  any  thing  that  is  good. 

8.  Lastly,  Even  silence  and  omissions  also  may  be  scan- 
dalous, and  draw  another  into  ^rror  and  sin.  If  by  silence 
you  seem  to  consent  to  false  doctrine,  or  to  wicked  works, 
when  you  have  opportunity  to  control  them,  hereby  you 
draw  others  to  consent  also  to  the  sin :  or  if  you  omit  those 
public  or  private  duties,  which  others  may  be  witnesses  of, 
you  tempt  them  to  the  like  omission,  and  to  think  they  are 
no  duties,  but  indifferent  things  :  for  in  evil  they  will  easily 
rest  in  your  judgment,  and  say  that  you  are  wiser  than  they ; 
but  they  are  not  so  ductile  and  flexible  to  good. 

5.  Scandals  also  are  distinguishable  by  the  effects; 
which  are  such  as  these  : 

1.  Some  scandals  do  tempt  men  to  actual  infidelity,  and 
to  deny  or  doubt  of  the  truth  of  the  GospeL 

2.  Some  scandals  would  draw  men  but  into  some  par- 
ticular error,  and  from  some  particular  truth,  while  he  holds 
the  rest. 

3.  Some  scandals  draw  men  to  dislike  and  distaste 
the  way  of  godliness;  and  some  to  dislike  the  servants  of 
God. 

4.  Some  scandals  tend  to  confound  men,  and  bring  them 
to  utter  uncertainties  in  religion. 

5.  Some  tend  to  terrify  men  from  the  way  of  god- 
liness. » 

6.  Some  only  stop  them  for  a  time,  and  discourage  or 
hinder  them  in  their  way. 

7.  Some  tend  to  draw  them  to  some  particular  sin. 

8.  And  some  to  draw  them  from  some  particular  duty. 

9.  And  some  tend  to  break  and  weaken  their  spirits^  by 
grief  or  perplexity  of  mind. 

10.  And  as  the  word  is  taken  in  the  Old  Testament,  the 
snares  that  malicious  men  lay  to  entrap  others  in  their 


CHAF.  XII.]  CHRISTIAN  POLITICS.  200 

lives,  or  liberties*  or  estates,  or  names*  are  called  scan- 
dals. And  all  these  ways  a  man  may  sinfully  scandalize 
another. 

And  that  you  may  see  that  the  scandal  forbidden  in  the 
New  Testament,  is  always  of  thia  nature,  let  us  take  notice 
of  the  particular  texts  where  the  word  is  used.  And  first, 
to  scandalize  is  used  actively  in  thes^  following  texts :  in 
Matt.  V.  before  cited,  and  in  die  other  evangelists  citing  the 
same  words,  the  sense  is  clear;  that  the  offending  of  a 
hand  or  eye,  is  not  displeasing,  nor  seeking  of  ill  report; 
but  hindering  our  salvation-  by  drawing  us  to  sin.  So  in 
Matt,  xviii.  8.  and  Mark  ix.  42,  43.  where  the  sense  is  the 
same.  In  Matt.  xvii.  27.  "  Lest  we  should  offend  them,  &c." 
is^not  only,  lest  we  displecuie  them,  but  lest  we  give  them 
occasion  to  dislike  religion,  or  think  hardly  of  the  Gospel, 
and  so  lay  a  stumbling-block  to  the  danger  of  their  souls. 
So  Matt,  xviii.  6.  and  Mark  ix«  "  Whoso  shall  offend  one 
of  these  little  ones  that  believe  in  me,  &c."  that  is,  not  who 
shall  displease  them,  but  whoso  by  threats,  persecutions, 
cruelties,  or  any  other  means,  shall  go  abo.ut  to  turn  them 
ftom  the  faith  of  Christ,  or  stop  them  in  their  way  to  heaven, 
or  hinder  them  in  a  holy  life  :  though  these  two  texts  seem 
nearest  to  the  denied  sense,  yet  that  iii  i|Ot  indeed  their 
meaning.  So  in  Job  vi.  6.  "  Doth  this  ofiend  you  V*  that 
is,  doth  this  seem  incredible  to  you,  or  hard  to  be  believed, 
or  digested  ?  Doth  it  stop  your  faith,  and  make  you  dis- 
taste my  doctrine  ?  So  1  Cor.  viii.  13. ''  If  meat  scandalize 
my  brother ;"  our  translators  have  turned  it,  '*  If  meat  make 
my  brother  to  offend."  So  it  was  not  displeasing  him  only, 
but  tempting  him  to  sin  which  is  the  scandalizing  here  re- 
proved. 

View  also  the  places  where  the  word  '  Scandal '  is  used. 
Matt.  xiii.  41.  '  llavra  ru  xicav^a, '  '  All  scandab,'  trans- 
lated '  All  things  that  offend,'  doth  not  signify.  All  that  b 
displeasing ;  but  all  temptations  to  sin,  and  hindrances  or 
stombling-blocks  that  would  have  stopped  men  in  the  ways 
to  heaven.  So  in  Matt.  xvi.  23.  (a  text  as  like  as  any  to  be 
near  the  denied  sense ;  yet  indeed)  ''  Thou  art  a  scamlal  to 
me,''  (translated  an  offence)  doth  not  only  signify,  '  Thou 
displeasest  me,'  but  'Thou  goest  about  to  hinder  me  in  my 
undertaken  office,  from  suffering  for  the  redemption  of  the 

VOL.    VI.  p 


210  CHRISTIAN  DIRECTORY.  [PART  IV. 

world :'  it  was  an  aptkudinal  scandal^  thoagh  not  effeotaal. 
So  Matt.  XTfii.  7.  ^  It  ma9t  be  that  scandals  come ;''  (trans- 
lated offences,)  that  is,  that  there  be  many  stnmbling-'bioeks 
set  before  men  in  their  way  to  heaven.    So  Lake  xvii.  I.  to 
tile  same  Mnse.    And  Rom.  ix.  33.  *'  I  lay  in  Zion  a  stonoH 
blmg-stone,  and  a  rod^  of  scandal/'  (translated  offence); 
that  IB,  such  as  will  not  only  be  displeasing,  but  an  occa- 
sion of  utter  ruin  to  the  unbelieving,  persecuting  Jews ;  'ac- 
cording to  that  of  Simeon,  Luke  ii.  34. ''  This  ishild  is  set 
for  the  fall  and  .rising  again  of  many  in  Israel.''    Rom.  xi.  9. 
U  Let  their  table  be  made  a  snare,  a  trap,  and  a  stumbling- 
block."    The  Greek  word  '  etc  oKiivSbXov'  doth  notsignify 
a  displeasure  only,  but  an  occasion  of  ruin.    So  Rom.  iriv. 
13.  expoundeth  itself,  ''  That  no  man  put  a  stumbling-block 
or  an  occasion  to  fall  into  his  brother's  way."    The  Greek 
word  is,  'or  a  scandal.'    This  is^e  just  exposition  of  the 
word  in  its  ordinary  use  in  the  New  Testament*.    So  Rom. 
xvi.  17.  "Mark  them  which  cause  divisions  and  scandals," 
(translated  offences) ;  that  is,  which  lay  stumbling-blocks 
•  in  the  way  of  Christians,  and  would  trouble  them  in  it,  or 
turn  them  from  it.     So  1  Cor.  i.  23.  **  To  the  Jews  a  stum- 
bling-block,'' that  is,  a  scandal,  (as  the  Oreek  word  is,)  as 
before  expounded.    So  Gal.  v.  11.  ''  The  scandal  of  the 
cross,"  translated  the  ofience,  doth  signify  not  the  bare  re- 
proach, but  the  reproach  as  it  is  the  triid  and  stumbHng- 
block  of  the  worlds  that  maketh  believing  di£Bcult.    So 
1  John  ii.  10.  ''  There  is  no  scandal  in  him,"  translated  'No 
occasion  of  stumbling.'    These  are  all  the  places  that  I  re- 
member where  the  word  is  used. 

The  passive  verb  '  cKavSaXttpfiai,*  *  to  be  scandalized,' is 
often  used.  As  Matt.  xi.  6.  "  Blessed  is  he  that  is  not  scan- 
dalized," (translated,  ofiended  in  me) ;  that  is,  who  is  not 
distasted  with  my  person  and  doctrine  through  carnal  pre^ 
judices ;  and  so  kept  in  unbelief:  there  were  many  thiags 
in  the  person,  life,  and  doctrine  of  Christ,  which  were  unsui- 
table to<  carnal  reason  and  expectation.  These  men  thought 
them  to  be  hard  and  strange,  and-could  not  digest  them, 
and  so  were  hindered  by  them  from  believing:  and  this  was 

V  So  Rev.  ii.  14.    Balaam  did  '  ea^iw  vtLMm>m»*  'la^  a  scandal/  ur  stmiiUiviB- 
block  before  the  Israelites ;  that  is,  a  temptation  to  sin. 
*>  LulKevrnta. 


CHAP.  XII.]  CHRISTIAN  POLITICS.  211 

being  offended  in  Christ.    So  in  Matt.  xiii.  67.  and  Mark 
yi.  3.  **  They  were  offended  in»  or  at  him  ;'f  that  is,  took  a 
dislike  or  distaste  to  him  for  his  words.    -Aaid  Matti  xiii.  21. 
**  When  persecution  ariseth,  by  and  by  they  are  offended' ;'' 
that  is,  diey  stomble  and  ffdl  away  :  and  Matt.  xv«  12*  **  The 
.  Pharisees  were  offended/'  (or-scandalised  ^) ;  that  is,  so  of- 
fended as  to  be  more  in  dislike  of  Oirist.    And  Matt.  xxir. 
10.  **  Then  shall  many  be  offended/'  (or  scandalized) ;  that 
is,  shall  draw  back  ai^  fi^l  away  from  Christ.    And  Matt, 
xxri.  31. 33.    Mark  xiv.  27.  29.  ''  All  ye  shall  be  offended 
because  of  me,  &c."  '*  Though  all  men  shall  be  offended  (ok 
seandalisted)  yet  will  I  nerer  be  scandalized;"    4hat  is> 
brought  to  doubt  of  Christ,  or  to  forsake  him,  or  deny  him, 
or  be  hindered  from  owning  their  relation  to  him.    So  John 
xri.  1.  **  These  things  I  have  spoken  that  ye  should  not  be 
offended ;"  that  is,  that  when  the  time  cometh,  the  unex- 
pected trouble  may  not  so  surprise  you,  as  to  turn  you  from 
the  faith,  or  stagger  you  in  your  obedience  or  hope.  Rom. 
xiT.  21 .  doth  exactly  expound  it :    ''  It  is  good  neither  to  eat 
flesh,  or  drink  wine,  or  any  thing  whereby  thy  brother  stum- 
bleth,  or  is  scandalized,  (or  offended,)  or  made  weak ;"  it  is 
a  making  weak.    So  2  Cor.  xL  29.  "  Who  is  offended  /' 
that  is,  stumbled,  or  hindered,  or  ready  to  apostatize.    So 
much  for  the  nature  and  sorts  of  scandal. 

IV.  You  are  next  to  observe  the  aggravations  of  this  sm. 
Which  briefly  are  such  as  these : 

1.  Scandal  is  a  murdering  of  souls ;  it  is  a  hindering  of 
Bsen's  salvation,  and  an  enticing  or  driving  them  towards 
helL  And  therefore  *}n  some  respect  worse  than  murder,  as 
the  soul  is  better  than  the  body. 

2.  Scandal  is  a  fighting  against  Jesus  Christ,  in  his  work 
<of  man's  salvation.  ^  He  came  to  seek  and  to  save  that 
fwhkh  was  lost ;"  and  the  scandalizer  seeketh  to  lose  and 
dfistroy  that  which  Christ  would  seek  and  save. 

3.  Scandal  robbeth  Ghnl  of  the  hearts  andaervice  of  his 
cfeatures ;  for  it  is  a  raising  in  them  a  distaste  of  his  peo- 
ple, and  word,  and  ways,  and  of  himself ;  and  a  turning  from 
him  the  hearts  of  those  that  should  adhere  unto  him. 

4.  Scandal  is  a  serving  of  the  devil,  in  his  proper  work  , 
of  enmity  to  Christ,  and  perdition  of  souls ;  scandalizers  do 

•  Mark  vi  3.  ^  Mark  iv.  IT. 


312  CHRISTIAN    DIRECTORY.  [PART  IV. 

his  work    in    the   world,  and  propagate  his   caase   and 
kingdom. 

V.  The  means  of  avoiding  the  guilt  of  scandal,  are  as 
foUoweth. 

Direci.  i.  '  Mistake  not  (with  the  vulgar)  the  nature  of 
scandal,  as  if  it  lay  in  that  oflfendiiig  men,  which  is  notlun^ 
but  grieving  or  displeasing  them;  or  in  making  yourselves 
'  to  be  of  evil  report ;  but  remember  that  scandal  is  that  of- 
fending men,  which  temptelh  them  into  sin  from  God  and 
godliness,  and  maketh  th^m  stumble  and  Ml,  or  occasioneth 
them  to  think  evil  of  a  holy  life.'    It  is  a  pitiful  thing  to 
bear  religious  persons  plead  for  the  sin  of  man-pleasing,  un- 
der the  name  of  avoiding  scandal;  yea,  to  hear  them  set  up 
an  usurped  dominion  over  the  lives  of  other  men,  and  all  by 
the  advantage  of  the  word  '  scandal '  misunderstood.    So 
that  all  men  must  avoid  whatever  a  censoribus  person  will 
call  scandalous,  when  he  meaneth  nothing  else  himself  by 
scandal,  than  a  thing  that  is  of  evil  report,  with  such  as  he. 
Yea,  pride  itself  is  often  pleaded  for  by  this  misunderstand- 
ing of  scandal ;  and  men  are  taught  to  overvalue  their  repu- 
tations, and  to  strain  their  consciences  to  keep  up  their  es- 
teem, and  all  under  pretence  of  avoiding  scandal ;  and  in 
the  mean  time  they  are  really  scandalous,  even  in  that  ac- 
tion, by  which  they  think  they  are  avoiding  it.    I  need  no 
other  instance,  than  the  case  of  unwarrantable  separation. 
Some  will  hold  communion  with  none  but  the  rebaptiied ; 
some  think  an  imposed  liturgy  is  enough  to  prove  commu- 
nion with  such  a  church  unlawful  (at  least  in  the  use  of  it) ; 
and  almost  every  sect  do  make  their  differences  a  reason  for 
their  separating  from  other  churches.  And  if  any  one  would 
hold  communion  with  those  that  they  separate  from,  they 
presently  say, '  That  it  is  scandalous  to  do  so,  and  to  join  in 
any  worship  which  they  think  unlawful :'  and  by* scandal 
they  mean  no  more,  but  that  it  is  among  them  of  evil  report, 
and  is  offensive  or  displeasing  to  them.    Whereas  indeed 
the  argument  from  scandal  should  move  men  to  use  such 
communion,  which  erroneous,  uncharitable,  dividing  mto 
do  hold  unlawful.     For  else  by  avoiding  that  communion  I 
shall  lay  a  stumbling-block  in  the  way  of  the  weak  ;  I  shall 
tempt  him  to  think  that  a  duty  is  a  sin,  and  weaken  his  cha- 
rity, and  draw  him  into  a  sinful  separation,  or  the  neglect  of 


CHAP.  XII.]  CHRISTIAN  POLITICS).  213 

some  ordinances  of  God,  or  opportunities  of  getting  good. 
And  it  is  this. temptation  which  is  indeed  the  scandal.  This 
is  before  proved  in  the  instance  of  Peter,  Gral.  ii.  who 
scandalized  or  hardened  the  Jews,  by  yielding  to  a  sinful 
separation  from  the  Oentiles,  and  fearing  the  censorious- 
ness  of  the  Jews,  whom  he  sought  to  please ;  and  the  offend- 
ing of  whom  he  was  avoiding,  when  he  really  offended 
them,  that  is,  was  a  scandal,  or  temptation  to  them. 

Direct,  ii.  'He  that  will  escape  the  guilt  of  scandal, 
must  be  no  contemner  of  the  souls  of  others,  but  must  be' 
truly  charitable,  and  have  a  tender  love  to  souls.'    That 
which  a  man  highly  valueth,  and  dearly  loveth,  he  will  be 
careful  to  preserve,  and  loath  to  hurt.    Such  a  mi^  will 
easily  part  with  his  own  rights,  or  submit  to  losses,  injuries, 
or  disgrace,   to  preserve  his  neighbour's  soul  from  sin. 
Whereas  a  despiser  of  souls,  will  insist  upon  his  own  power, 
and  right  and  honour,  and  will  entrap  and  damn  a  hundred 
souls,  jrather  than  he  will  abate  a  word,or  a  ceremony  which 
he  thinks  his  interest  requireth  him  to  exact.    Tell  him  that 
it  will  ensnare  men's  souls  in  sin,  and  he  is  ready  to  say  as 
the  Pharisees  to  Judas,  "  What  is  that  to  us  ?  See  thou  to 
that."    A  dog  hath  as  much  pity  on  a  hare,  or  a  hawk  on  a 
partridge,  as  a  carnal,  worldly,  ambitious  Diotrephes,  or 
an  Elymas  hath  of  souls.    Tell  him  that  it  will  occasion 
men  to  sin,  to  wound  their  consciences,  to  offend  their  God, 
it  moveth  him  no  more  than  to  tell  him  of  the  smallest  in- 
commodity  to  himself:  he  will  do  more  to  save  ahorse,  or  a 
.dog  of  his  own,  than  to  save  another's  soul  from  sin.    To 
)ay  snares  in  their  way,  or  to  deprive  them  of  the  preaching 
.of  the  Gospel,  or  other  means  of  their  salvation,  is  a  thing 
which  they  may  be  induced  to,  by  the  smallest  interest  of 
their  own ;  yea,  though  it  be  but  a  point  of  seeming  honour. 
And  therefore  when  carnal,  worldly  men  do  become  the  dis- 
posers of  matters  of  religion,  it  is  easy  to  see  what  measure 
aod  usage  men  must  expect :  yea,  though  they  assume  the 
.odUce  and  name  of  pastors,  who  should  have  the  most  tender. 
Soberly  care  of  the  souls  of  all  the  flocks,  yet  will  their  oar- 
md  indinations  and  interests,  engage  them  in  the  work  of 
w<^ves,  to  entrap,  or  famish,  or  destroy  Christ's  sheep. 

Direct.  III. .'  Also  you  must  be  persons  who  value  your 
own  souls,  and  are  diligently  exercised  in  saving  them  from 


314  CHRISTIAN   DIRECTORY.  [pART  lY. 

temptations ;  or  else  you  are  very  like  to  be  scaadalizers 
and  tempters  of  the  souls  of  others/    And  therefore  when 
such  a  man  is  made  a  church-goyemor  as  is  unacquainted 
with  the  renewing  work*  of  grace,  and  with  the  inward  go- 
vernment of  Christ  in  the  soul,  what  devilisli  work  is  be  like 
to  make  among  the  sheep  of  Christ,  under  the  name  of  go- 
yemment !    What  corrupting  of  the  doctrine,  worship,  or 
discipline  of  Christ !    liVliat  inventions  of  his  own  to  en- 
snare men's  consciences !     And  driviiig  them  on,  by  armed 
force,  to  do  that  which,  at  least  to  them,  is  sin,  and  which 
can  never  countervail  the  loss,  either  of  their  souls,  or  of 
the  church,  by  such  disturbances !     How  merciless  will  he 
be,  when  a  poor  member  of  Christ,  shall  beg  of  him  bnt  to 
have  pity  on  his  soul !     And  tell  him,  '  I  cannot  do  this  <nr 
swear  this,  or  subscribe  this,  without  the  guilt  of  a  deli- 
berate sin ;  and  I  cannot  sin  without  displeasing  Qod,  and 
hindering  my  salvation.'    He  that  dare  wilfully  sin  himself 
and  make  it  his  deliberate  choice,  and  dare  play  away  his 
own  salvation,  at  the  poorest  game  that  the  devil  will  invite 
him  to,  and  will  sell  his  own  soul  at  the  basest  price,  even 
for  a  tittle  pelf,  or  pleasure,  or  high  titles  for  so  short  a  time» 
certainly  this  man  is  unlike  to  be  very  tender  of  the  souls 
of  others,  or  to  stick  at  scandalizing  and  ensnaring  them,  of 
to  care  any  more  to  murder  souls,  than  a  butcher  doth  to 
kill  a  hog :  Judas's  heart  will  make  them  sell  their  Lord,  or 
his  flock,  at  Judas's  price ;    and  prepare  themselvev  for 
Judas*s  reward.     And  hence  it  is,  that  the  carnal  seed  even 
within  the  cWrch,  hath  ordinarily  persecuted  the  spiritual 
seed.     For  saith  Paul,  "  As  he  that  was  bom  after  the  flerii 
persecuted  him  that  was  born  after  the  Spirit,  even  so  it  is 
now*." 

Direct,  iv.  '  To  be  well  acquainted  with  the  methods  of 
satan,  and  the  way  of  particular  temptations,  is  a  great  help 
,  against  your  scandalizing  others.'  He  that  seeth  the  devil 
as  the  principal  in  each  temptation,  and  knoweth  in  what 
manner  he  engageth  his  instruments  to  carry  on  his  woik, 
and  whither  all  this  tendeth  at  the  last,  will  scarce  be  will- 
ing to  serve  such  a  master  in  so  bad  a  work.  Remember 
that  scandalizers  and  tempters  of  others,  and  hindererv  of 
men's  salvation,  are  the  servants  of  the  devil,  and  are  ex- 

'OftKif.t9. 


CHAP.  XII.]  CHRISTIAN    PCXI^ITICS.  216 

ecuting  his  malice,  for  the  damnation  of  their  brethren's 
souls.  And  what  reward  can  they  expect  for  such  a  work 
from  such  a  master  ?  The  de^l  useth  them  but  as  men  do 
ferrets,  whose  mouths  are  sealed,  because  they  must  not 
partake  of  ^  prey ;  but  only  bring  it  to  their  master's 
hand.  Live  in  a  constant  watchful  resistance  of  temptat« 
tions  yourselves,  and  you  will  have  no  mind  to  the  drudgery: 
of  tempting  others. 

Direct •  v.  '  Set  not  yourselves  upon  any  worldly,  am*^ 
bilious  design.'  For  the  love  of  the  riches  and  honours  of 
the  world,  will  not  only  engage  you  in  a  course  of  sinning, 
but  also  make  it  seesa  your,  interest,  to  make  others  as  bad 
and  miserable  as  yourselves,  and  to  drive  them  on  to  serve 
your  interests  by  their  sin. 

Direct,  vi.  '  Take  heed  lest  a  fleshly  inclination  do  draw 
you  to  the  love  of  fleshly  pleasures.'  And  that  your  mindli 
be  not  set  upon  the  pleasing  of  your  fancies,  sense,  or  appe- 
tite; either  in  meat,  or  dcink,  or  clothes,  or  dwellings,  or 
recreations,  or  any  suoh  delights  :  if  once  the  love  of  these 
grow  strong,  it  will  conquer  your  reason,  and  seduce  it  into 
libertinism;^  and  make  you  think  that  a,  voluptuous,  flesb« 
plea9iagilife,  (so  it  be  not  by  gross  disgraced  sins)  is  but; 
the' lawful  use  of  the  creature,  which  Christ  hath  purchased 
not  only  for  our  necessity,  but  for  our  delight ;  and  that  tb^ 
contrary  opinion  is  but  the  too  much  rigor  of  such  as  under- 
stand not  their  Christian  liberty. 

Direct,  VI 1.  *  Be  not  rashly  and  ignorantly  zealous,  in  so- 
liciting and  importuning  others  to  your  private  opinions^ 
before  youare  certain  that  they  are  of  Gpd.'  O  what  abunr 
dance  of  zeal  and  labour  hath  many  a  man  laid  out,  to  make 
otlttvaof  his  mind^  in  the  points  of  Antinomianism,  Ana- 
baptism,  Separation,  Popecy,  8ic.»  thinking  that  the  saving 
of  their  souls  had  lain  upon  it ;  and  at  last  they  find,  that  a» 
they  erred  themselves,  so  all  their  labour  was  but  to  scan* 
dalize  the  weak,  and  lay  a  stumbling-block  in  their  way  tq 
heaven! 

Direct.  VIII.. '  Never  persuade  any  man  (much  less  com- 
pel him)  to  any  thing  unnecessary,  which  he  taketh  to  be  a 
mM  (whatever  yen  take  it  for  yourselves).  For  if  he  j  udge 
it  a  sin,  it  is  a  sin  to  him.  No  man  can  innocently  do  that 
which  he  thinketh  is  forbidden  him  of  God.    And  shall  a 


316  CHRISTIAN  DIRECTORY.  [PART  IV. 

thing  unnecessary  be  preferred  before  the  saving  of  a  soul  ? 
Yea»  before  the  souls  of  thousands^  as  by  many  merciless 
men  it  is  ?  Indeed,  if  there  be  an  antecedent  necessity  (ad 
well  as  a  lawfulness  in  the  thing),  and  such  a  necessity  as 
is  not  in  your  power  to  take  away,  then  the  doing  it  will  be 
his  sin,  and  the  not  doing  it  his  greater  sin ;  and  the  greater 
sin,  is  most  to  be  avoided  (but  by  convenient  means). 

Direct,  ix.  '  Remember  the  charge  which  you  have  of 
the  souls  of  one  another.'  Though  you  be  not  magistrates 
or  pastors :  (for  their  care  of  souls  is  so  unquestionable  and 
so  great,  that  scandal  in  them  is  like  parents  murdering 
their  own  children.)  Yet  no  private  man  must  say  as  Cain, 
**  Am  I  my  brother's  keeper."  Every  man  is  bound  to  do 
his  best  for  the  saving  of  his  neighbour ;  much  more  to  for- 
bear infecting,  seducing,  scandalizing,  and  destroying 
him. 

Direct,  x.  '  Keep  up  a  special  tenderness  of  the  weak. 
So  doth  Ood  himself,  and  so  must  we.'  "  He  gathereth 
the  lambs  with  his  arms.  Sec."*/'  If  his  infants  cry  he  dotb 
not  therefore  knock  out  their  brains,  or  turn  them  out  of 
doors.  Nor  doth  he  say,  they  are  not  his  children,  for  every 
ignosance  or  peevish  passion  which  they  are  guilty  of. 
Christ  doth  not  turn  men  out  of  his  school,  because  they 
want  knowledge.  For  why  then  will  he  have  little  children 
come  ?  And  what  do  they  come  for,  but  to  learn  ?  He 
doth  not  hate  his  new  born  babes,  but  feedeth  and  nurseth 
them  with  a  special  tenderness  :  and  he  hath  commanded 
and  communicated  the  like  tenderness  to  his  ministers ;  who 
must  not  be  weak  with  the  weak,  and  froward  with  the  fro- 
ward ;  but  in  meekness  and  patience  must  bear  with  the 
weak,  and  endure  their  most  bitter  censures  and  requitals. 
'*  For  the  servants  of  the  Lord  must  not  strive,  but  be  gen- 
tle to  all  men,  apt  to  teach,  patient,  in  meekness  instructing 
those  that  oppose  themselves  ^,  &c."  And  if  they  are  long 
learning  before  they  come  to  a  knowledge  of  the  truth,  they 
are  not  therefore  to  be  cast  off.  He  that  can  read,  Rom.  xiv. 
and  XV.  1  Cor.  xii.  12.  viii.  Gal*  vi. ;  and  yet  can.be  so 
merciless  and  cruel,  as  to  cast  men  out  of  the  ministry  or 
church,  or  to  ruin  them,  for  tolerable  weakness,  which  Ood 
hath  so  earnestly  charged  us  to  bear  with  in  our  brethren, 

"  Iia.  il.  11.  >  2  Tim.  ii.  t4,  95. 


CHA^.  XII.}  CHRISTIAN    POLITICS.  217 

either  he  doth  not  anderstand  what  he  readeth^  or  not  be- 
lieve it,  or  hath  somewhat  else  which  he  more  regardeth  at 
his  heart,  than  the  authority  or  love  of  Ood. 

Dtred.xu  *  Do  not  censure  every  man  to  be  wilful  or 
obstinate,  who  is  not  of  your  opinion,  when  he  hath  heard 
your  reasons,  how  clear  soever  they  may  seem  to  you.' 
Alas !  how  many  things  are  there  besides  wilful  obstinacy, 
to  hinder  one  man  from  being  as  wise  as  another.  If  a  few 
tames  r^eating  over  the  reasons  of  an  opinion,  is  enough  to 
implant  it  in  all  the  hearers,  why  do  your  children  go  so 
long  to  school,  and  after  that  to  the  universities  ?  And  why 
are  you  so  long  preaching  to  all  your  parishioners  ?  Sure 
you  preach  not  novelties  to  -them  as  long  as  you  live  !  And 
yet  thirty  or  forty  years  painful  preaching,  even  of  the  same 
fundamentals  of  religion,  shall  leave  many  ignorant  of  them 
in  the  best  parishes  in  the  land.  There  must  be  a  right  and 
ripe  disposition  in  the  hearers,  or  else  the  clearest  reasoning 
may  be  ineffectual.  A  disused  or  unfurnished  mind,  that 
halli  not  received  all  the  truths  which  are  presupposed  to 
those  which  you  deliver,  or  hath  not  digested  them  into  a 
clear  understanding,  may  long  hear  the  truest  reasons,  and 
never  apprehend  their  weight.  There  is  need  of  more  ado 
than  a  bare  unfolding  of  the  truth,  to  make  a  man  receive  it 
in  its  proper  evidence.  Perhaps  he  hath  been  long  prepos- 
sessed with  contrary  opinions,  which  are  not  easily  rooted 
out.  Or  if  he  be  but  confident  of  the  truth  of  some  one 
opinion,  which  is  inconsistent  with  yours,  no  wonder  if  he 
cannot  receive  that  which  is  contrary,  to  what  he  so  verily 
believeth  to  be  the  truth.  There  is  a  marvellous  variety  of 
mep's  apprehensions,  of  the  same  opinions  or  reasons,  as  they 
are  variously  represented  to  men,  and  variously  pondered, 
and  as  the  natural  capacity  of  men  is  various,  and  as  the 
iHiole  course  of  their  lives,  their  education,  company,  and 
conversation,  have  variously  formed  their  minds.  It  is  like 
the  setting  together  all  the  parts  of  a  watch  when  it  is  in 
pieces ;  if  any  one  part  of  many  be  misplaced,  it  may  ne- 
ceasitate  the  misplacing  of  those  that  follow,  without  any 
wiUul  obstinacy  in  him  that  doth  it.  If  in  the  whole  frame 
of  sacred  truth,  there  be  but  some  one  misunderstood,  it  may 
bring  in  other  mistakes,  and  keep  out  many  truths;'^  even 
from  an  honest,  willing  mind.     And  who  is  there  that  can 


218  CHRii/riAN    DIRKCTORY.  [PAH'S   LY. 

say,  he  is  fr^  from  error?  Have  not  you  perccfivad  in  ycmr^ 
selves,  that  the  truths  which  yon  beard  a  hundred  tifiieft  over^ 
to  little  purpose,  when  you  were  children,  were  recmred 
more  convincingly  and  satisfyingly  wh^  you  were  men. 
And  that  you  have  found  a  delightful  clearness  in  some 
points  on  a  sudden^  which  before  you  either  resisted,  or  held 
with  little  observation  or  regard  ?  And  yet  it  is  common 
with  the  scandalizerift  of  souls,  to  cry  out  against  att  tfcat 
conform  not  to  their  opinions  Mid  will,  as  soon  as  they  baver 
heard  their  reasons,  that  they  are>  stubborn,  and  refiractoi^ 
and. wilful,  and  fiactiouB,  and  so  turn  from  argument  tot 
clubs;  as  if  they  had  never  known  themselves  or  othem^nor 
how  weak  and  dark  the  understandings  of  sJboiost  all  men 
,  are.  But  they  shall  have  judgment  without  nieroyv.  who 
shew:  no  mercy.  And  when  their  own  errors  shall  all  be 
opened  to  them  by  the  Lord,  they  will  be  loath  they  should 
all  be  imputed  to  their  wilful  obstinacy.  And  perhaps  these 
very  censorious  men,  may  prove  themselves  to^  have,  been 
on  the  wrong  side ;  for  pride  and  uncharitableness  -  are 
usually  erroneous. 

Direct,  xii.  '  Engage  not  yourselves  in  an  evil  cause^' 
For  if  you  do,  it  will  engage  you  to  draw  in  oilers ;  yau> 
will  expect  your  friends  should  take  your  part,  and  think,  as 
you  think,  and  say  as  you  say ;  though  it  be  never  sonutch. 
af^ainst  truth  or  righteoiuness* 

Direct,  xiii.  *  Speak  not  rashly  against  any  cause,  or 
persons  before  you  are  acquainted  with  them;  or  have. well 
considered  what  you  say.  Especially  take  heed  how  yon 
believe  what  a  man  of  any  sect  in  religion  doth  speak  or 
write  against  his  adversaries  of  a  contrary  sect.'  If  expe-> 
rienoe  had  not  proved  it  in  our  days,  beyond  contcadictionv 
it  would  seem  incredible  how  little'  men  are  to  be  believed 
in  this*  case  ^  and  how  the  falsest  reports  wiH  run  among^Ae 
pec^le  of  the  sect,  against  those  whom  the  interest  of  titeis 
opinion  and  party,  engageth  them  to  misrepresent  p  !  Think 
not  that  you  are  exeneable  for  receivings  or  venting  an  illre^ 
port,  because  you  can  say^  'He  was.  an  honest  man  -  that 
spoke  it :'  for  many  that  are  otherwise  honesty  do  make  it  a 

# 

•  Fnl.  CKix,  69. 

i>  Viz  equidem  crcdar.     Sed  cum  sint  premia  ta\m 
Nalla  ;   raUin  debet  testis  habere  fidem.  Otid. 


CHAP.  XII.]  CHRISTIAN  POLITICS.  2t9 

part  of  their  honesty  to  be  dishonest  in  this.  They  think 
they  are  not  zealous  enough  for  those  opinions  which  they 
call  their  religion,-  unless  they  are  easy  in  believing  and 
speaking  evil  of  those  that  are  the  adversaries  of  it.  When 
it  may  be  upon  a  just  trial,  all  proveth  false ;  and  then  all 
the  words  which  you  ignorantly  utter  against  the  truth,  or 
those  that  follow  it,  are  scandals  or  stumbling-blocks  to  the 
hearers,  to  turn  them  from  it,  and  make  them  hate  it  \  I 
am  not  speaking  against  a  just  credulity :  there  must  be 
human  belief,  or  else  there  can  be  no  human  converse ;  but 
ever  suspect  partiality  in  a  party.  For  the  interest  of  their 
religion  is  a  more  powerful  charm  to  the  consciences  of  evil 
speakers,  than  personal  interest  or  bribes  would  be.  How 
many  legends  tell  us  this,  how  easily  some  men  counted 
godly,  have  been  prevailed  with  to  lie  for  Ood  ? 

Direct,  xiv.  *  Take  heed  of  mocking  at  a  religious  life; 
yea,  or  of  breaking  any  jests  or  scorns  at  the  weaknesses  of 
any  in  religious  exercises,  which  may  possibly  reflect  upon 
the  exercises .  themselves.'     Many  a  thousand  souls  have 
been  kept  from  a  holy  life,  by  the  scorns  of  the  vulgar,  that 
speak  of  it  as  a  matter  of  derision  or  sport.     Reading  the 
Scriptures,  and  holy  conference,  and  prayer,  and  instruct- 
ing our  families,  and  the  holy  observation  of  the  Lord's 
day,  and  church-discipline,  are  commonly  the  derision  of 
ungodly  persons,  who  can  scorn  that  which  they  can  neither 
confute  nor  learn :  and  weak  people  are  gready  moved  by 
such  senseless  means.     A  mock  or  jeer  doth  more  with  them 
than  an  argument;   they  cannot  endure  to  be  made  a 
laughing-stock.    Thus  was  the  name  of  a  crucified  God,  thie 
derision  of  the  heathens,  and  the  scandal  of  the  world,  both 
Jews  and  Gentiles.     And  there  is  scarce  a  greater  scandal 
or  stumUing-block  at  this  day,  whieh<  keepeth  multitudes 
from  heaven,  than  when  the  devil  can  make  it  either  a  mat^ 
ter  of  danger  or  of  shune  to  be  a  Christian,  or  to  live  a  holy« 
mortified  life.    Persecution  and  derision  are  the  great  suc^ 
cessful  scandals  of  the  world.    And  therefore  seeing  men 
are  so  apt  to  be  turned  off  from  Christ  and  godliness,  never 
speak  unreverently  or  disrespectfully  of  them.    It  is  a  pro- 
line and  scandalous  course  of  some,  that  if  a  preacher  have 
but  an  unhandsome  tone  or  gesture  they  make  a  jest  of  it, 

4  Ron.  ill.  7, 8.    James  iii.  14.    Job  xifi.  7,  8. 


220  CHKISTfAN    DIRECTORY.  [FART  IV. 

• 

and  say,  '  He  whined,  or  he  spoke  through  the  noge/  or 
some  such  scorn  they  cast  upon  him ;  which  the  hearers 
quickly  apply  to  all  others,  and  turn  to  a  scond  of  preaching, 
or  prayer,  or  religion  itself:  or  if  men  differ  from  each 
other  in  opinion  in  matters  of  religion,  they  are  presently 
inclined  to  deride  them  for  something  in  their  worshipping 
of  God !  And  while  they  deride  a  man  as  an  Anabaptist, 
as  an  Independent,  as  a  Presbyterian,  as  Prelatical,  they 
little  know  what  a  malignant  tincture  it  may  4eave  upon  the 
hearer's  mind,  and  teach  carnal  persons  to  mAe  a  jest  of 
all  alike. 

Direct,  xv.  '  Impute  not  the  faults  of  men  to  Christ,  and 
blame  not  religion  for  the  faults  of  them  that  sin  against  it.' 
This  is  the  malignant  trick  of  satan,  and  his  blinded  instru- 
ments: if  an  hypocrite  miscarry,  or  if  a  man  that  in.  all 
things  else  hath  walked  uprightly,  be  overthrown  by  a 
temptation  in  some  odious  sin,  they  presently  cry  •  out, 
'  These  are  your  professors  !  your  religious  people !  that 
are  so  precise,  and  pure,  and  strict !  Try  them,  and  they  Mrill 
appear  as  bad  as  others !'  If  a  Noah  be  once  drunk,  or  a 
Lot  be  overthrown  thereby,  or  a  David  commit  adultery  and 
murder,  or  a  Peter  deny  his  master,  or  a  Judas  betray  him, 
they  presently  cry  out, '  They  are  all  alike !'  And  turn  it  to 
the  scorn  of  godliness  itself.  Unworthy  beasts!  As  if  Christ's 
laws  were  therefore  to  be  scorned,  because  men  break  them ! 
And  obedience  to  God  were  bad,  because  some  are  disobe- 
dient !  Hath  Christ  forbidden  the  sins  which  you  blame, 
or  hath  he  not?  If  he  have  not,  blame  them  not,  for  they 
are  no  sins ;  if  he  have,  commend  the  justness  and  holiness 
of  his  laws.  Either  the  offenders  you  blame,  did  well  or  ill. 
If  they  did  well,  why  do  you  blame  them  ?  If  they  did  ill, 
why  do  you  not  commend  religion,  and  the  Scripture  which 
condemneth  them  ?  Either  it  is  best  for  all  men  to  live  in 
such  sins  as  those  which  these  lapsed  persons  or  hypocrites 
.committed,  or  it  is  not.  If  it  be,  why  are  you  offended  with 
them  for  that  which  you  allow  ?  If  it  be  not,  why  do  you 
soothe  up  the  wicked  in  their  sins,  and  excuse  an  ungodly 
life,  because  of  the  falls  of  such  as  seem  religious  ?  There 
is  no  common  ingenuity  in  this,  but  malicious  spite  against 
God  and  holiness,  (of  which,  more  in  the  next  Chapter). 

Direct,  xvi.  '  Make  not  use  of  civil  quarrels  to  lay  an 


CHAP.  Xli.]  CHRISTIAN  POLITICS. :  221 

odium  upon  religion/  It  is  ordinary  widi  ungodly,  mali- 
cious men,  to  labour  to  turn  the  displeasure  of  rulers, 
against  men  of  integrity ;  and  if  there  be  any  broils  or  civil 
wars,  to  snatch  any  pretence,  how  false  soever,  to  call  them 
traitors  and  enemies  to  government.  If  it  be  but  because 
they  are  against  an  usurper,  or  because  some  fanatic  per- 
sons (whom  they  oppose)  have  behaved  themselves  rebel- 
liously  or  disobediently ;  a  holy  life  (which  is  the  greatest 
friend  to  loyalty)  must  be  blamed  for  all.  And  all  is  but 
to  gratify  the  devil  in  driving  poor  souls. from  Qod  and 
holiness.  - 

Direct,  xvii.  *  When  you  think  it  your  duty  to  speak 
of  the  faults  of  men  that  profess  a  godly  life,  lay  the  blame 
only  on  the  person,  but  speak  as  much  and  more  in  cotnr 
mendations  of  godliness  itself;  and  commend  that  which  is 
good  in  them,  while  you  discommend  that  which  is  evil/ 
Is  their  praying  bad  ?  Is  their  instructing  their  families, 
and  sanctifying  the  Lord's  day,  bad  ?  Is  their  fearing  sin, 
and  obeying  Ood,  bad?  If  not,  why  do  you  not  say  as 
much  to  commend  them  for  these,  or  at  least  to  commend 
these  in  themselves,  as  you  do  to  discommend,  them  for  thdr 
faults?  Why  do  you  not  fear  lest  the  hearers  should  be 
drawn  to  dislike  a  godly  life  by  your  disgracing  persons 
accounted  godly  ?  And  therefore  warn  them  to  think  never 
the  worse  of  godliness  for  this  ?  You  that  give  the  poison, 
should  in  reason  give  an  antidote,  if  it  be  not  your  design 
to  poison  souls.  Is  it  really  your  design  by  speaking 
€^inst  men  accounted  godly,  to  draw  the  hearers  to  the 
hatred  of  godliness,  or  is  it  not?  If  it  be,  you  are  incar^ 
nate  devils :  if  it  be  not,  why  do  you  endeavour  it,  by 
making  odious  the  persons,  under  the  name  of  professors 
and  godly  men  ?  And  why  do  you  not  speak  more  to  draw 
people  to  a  godly  life  ?  And  to  imitate  them  in  that  which 
is  good,  while  they  disclaim  them  in  that  which  is  evil? 

Direct,  xviii.  'Be  especially  tender  of  the  reputation  of 
those,  that  the  souls  of  men  have  most  dependance  on :  as 
the  preachers  of  the  Gospel,  and  the  most  eminent  men  of 
knowledge  and  religiousness  ^'    Not  that  I  desire  that  sin 

'  Ita  comparatuin  est  ut  virtutcin  non  suspiciamus,  neqae  ejus  imitaiidfle  studio 
oorrifiimor,  nisi  eun  in  quo  ea  ooospicitur,  sumnio  bonore  et  amore  proaequtanfir. 
Plutarch,  in  Cat.  Utic, 


SS2  CHRISTIAN   DIRECTORY.         >   [PABT  iV« 

should  be  the  better  thought  of  for  being  theirs,  or  that  e?il 
diould  be  called  good  in  any ;  but  experience  hath  told  the 
world  since  God  and  the  deyil  had  their  several  ways  and 
servants  upon  earth,  that  it  hath  been  the  devil's  most  usual 
successful  course,  to  wound  religion  through  the  sides  of 
the  religious,  and  to  blame  the  persons,  when  he  would  turn 
Bsea  from'  the  way  !  For  he  knoweth  that  religious  persons 
have  their  fttults,  and  in  them  his  malice  may  find  some* 
what  to  fasten  on ;  but  religion  hath  no  fault,  and.  malice 
itself  is  sddom  so  impudent,  as  to  speak  directly  against  a 
holy,  heavenly  life.  But  the  way  is  to  make  those  disgrace- 
fiil  and  odious,  who  are  noted  to  lead  such  a  life  ^  and  then 
secretly  to  infer,  '  If  those  that  seem  godly  be  no  belter, 
you  need  not  be  godly,  you  are  as  well  as  you  are.  Uits 
Kel%ion  is  but  a  ftatasy ;  a  needless,  if  not  a  troublesome, 
hurtful  thing/  Se^ng  therefore  that  the  devil  hath  no  blow 
at  (religion,  so  fair  as  by  striking  at  the  persons  of  the 
pieaohers  and  professors  of  it,  every  friend  of  Christ  must 
be  acquainted  with  his  design,  and  must  not  serve  him  in 
it^  but  4x>umter*work  him,  and  preserve  the  reputation  even 
cf  the  petsons  of  the  religious  :  not  so  much  in  charity  to 
them,  (but  for  idie  people -s  souls,  and  the  honour  of  Christ. 

Direct^ntx.  '.Let. all  that  preach  aud  profess  the  Gos- 
pel, and  a  godly  life,  be  sure  that  they  live  according  to 
their  profession.'  That  the  name  of  Gh>d  be  not  evil  spoken 
of  among  the  wicked  through  their  misdoings  *.  It  was  the 
aggravation  of  David's  sin  which  God  would  not  quite  for* 
give,  that. he  made  the  enemies  of  the  Lord  blaspheme*. 
'-'r  Servants  must  count  their  masters  worthy  of  all  honour, 
ihat  the  name  of  God  and  his  doctrine  be  not  blasphemed  "•" 
TJie -duties  of  good  women  are  particularly  named  by  the 
apostle"^:  with  this  motive  to  the  practice  of  them,  "That 
the  Word  of  God  be  not  blasphemed."  Obedience  to  go- 
vernment is  commanded  with  this  motive,  "  For  so  is  the 
will  of  Gjod,  that  with  well-doing,  you  may  put  to-silence, 
the  ignorance  of  foolish  men^."  And,  '*  Dearly  beloved, 
I  beseech  you,  as  strangers  and  pilgrims,  abstain  from 
fleshly  lusts  which  war  against  the  soul :  having  your  conver- 
sation honest  among  the  Gentiles,  that  whereas  they  speak 

^  Hoau  ii.  '  t  iSam.  sii.  14.'  *■  1  Urn.  vi.  1.     Rom.  u.  M. 

»  rit.ii.3— 5.  »  lPet.u.l5. 


ft 

CHAP.  XII.]  CHRISTIAN  POUTIC8.  223 

against  you  as  evil  doers,  they  may  by  your  works  which 
they  shall  behold,  glorify  God  in  the  day  of  visitation  V 
And  it  was  the  aggravation  6f  the  heretics'  sin,  that  "  many 
shall  follow  their  pernicious  ways,  by  reason  of  whom  the 
way  of  truth  shall  be  evil  spdken  of  \"  O  ihen  how  care- 
fully should  ministers  and  all  that  are  godly  walk  !  The 
blind  world  cannot  read  the  Gospel  in  itself,  but  only  as  it 
is  exemplified  by  the  lives  of  'm«n :  'they  judge  not  of  the 
actioFns  of  men  by  the  law,  but  of  the  law  of  God  by  men^s 
actions !  Therefore  the  saving  or  damning  of  men's  souls, 
doth  lie  much  upon  the  lives  of  the  professors  of  religion : 
because  their  liking  or  -disliking  a  holy  life  doth  depend 
upon  them.  Saith  Paul  of  young  women,  "I  mil  thai— — 
ihey  give  no  occasion  to  the  adversary  to  speak  repreaefh- 
fully;  for  some  are  already  turned  aside  after  satan^'* 
Hence  it  is  that  even  the  appearance  of  evil  is  so  carefully 
to  be  avoided,  by  all  that  fear  God,  lest  others  be  drawn' by 
it  to  speak  evil  of  g^liness.  Every  scandal  (truly  so 
called)  is  a  stab  to  the  soul  of  him  that  is  scandalized,  and 
a  'reproachful  blot  to  the  Christian  cause.  I  may  say  of  the 
ftiults  of  Christians,  as  Plutarch  doth  of  the' faults  of  prm- 
ces.  '  A  wart  or  blemish  in  the  face,  is  more  conspicuous 
and  disgraceful  than  in  other  parts/ 

Direct,  xx.  '.Let  no  pretence  of 'the  «vil  of  hypocrisy 
make  you  so  contented  with  your  secret  innocency,  as  to 
neglect  the  edification  and  satisfaction  of  your  nei^bours/ 
When  it' is  only  your  own  interest  that  is  concerned  in  the 
business,  then  it  is  no  matter  whethertuiy  man  beucquainted 
with  any  good  that  you*do ;  and  it  is  a  very  small  matter 
how  they  judge,  or  what  they  say  of  you ;  the  approbation 
of'Ood'^one  is  enough.  Ko  matter  who  condemaeth  ymi» 
if  he  justify  you.  But  when '  the  vindication  of  your  iosno- 
een^y,  or  the  manifestation  of  your  virtue,  is  necessary  to 
the  good  of  your  neighbours'  souls,  or  to  the  honour  of  your 
sacred' profession*:  the  neglect  of  it  is  not  sincerity,  but 
crudty. 

>;1  Pet.fi.  U, It.  «  t  FetikS.  ^  J/nm.  v.  14»  15^ 


224  CHRISTIiLN   DIRECTORY.-  [PART   IV. 


CHAPTER  XIII. 

Directions  against  Scandal  taken,  or  an  aptness  to  receive  hurt, 

by  the  %oords  or  deeds  of  others. 

It  was  not  only  an  admonition^  but  a  prophecy  of  Christ, 
when  he  said,  **  Woe  to  the  world  because  of  ofiences !  It 
must  be  that  offences  come."  And,  **  Blessed  is  he  that  is 
not  offended  or  scandalized  in  me."  He  foreknew  that  the 
errors  and  misdoings  of  some,  would  be  the  snare  and  ruin 
of  many  others ;  and  that,  when  **  damnable  heresies  arise, 
many  will  follow  their  pernicious  ways,  by  reason  of  whom 
the  way  of  truth  shall  be  evil  spoken  of*."  Like  men  in  the 
dark,  where  if  one  catch  a  fall,  he  that  comes  next  hiiB« 
falls  upon  him. 

There  are  four  sorts  of  persons  that  use  to  be  scandalized, 
or  hurt  by  the  sins  of  others. 

1.  Malignant  enemies  of  Christ  and  godliness  who  are 
partly  hardened  in  their  malice,  and  partly  rejoiced  at  the 
dishonour  of  religion,  and  insult  over  those  that  give  the 
offence,  or  take  occasion  by  it  to  blaspheme  or  persecute. 

2  Some  that  are  more  equal,  and  hopeful,  and  in  greater 
possibility  of  conversion,  who  are  stopt  by  it  in  their  desires, 
and  purposes,  and  attempts  of  a  godly  life. 

3.  Unsound  professors,  or  hypocrites,  who  are  turned 
by  scandals  from  the  way  of  godliness,  which  they  seemed 
to  walk  in. 

4.  Weak  Christians,  who  are  troubled  and  hindered  in 
their  way  of  piety,  or  else  drawn  into  some  particular  error 
or  sin,  though  they  fall  not  offl 

So  that  the  effects  of  scandal  may  be  reduced  to  these 
iwo.  I.  The  perverting  of  men's  judgments,  to  dislike  re- 
ligion, and  think  hardly,  either  of  the  doctrine  or  practice 
of  Christianity.  II.  The  emboldening  of  men  to  commit 
particular  sins,  or  to  omit  particular  duties ;  or  at  least  the 
troubling  and  hindering  them  in  the  performance :  against 
which,  I  shall  first  give  you  distinctly  some  Meditative  Direc- 

•  2  Pet.  i. «. 


CUAP«  XIII.]  CHRISTIAN  POLITICS.  225 

tionSy  and  then  some  Practical  Directions  against  them  both 
together. 

L  Direct,  u  *  Consider  what  an  evident  sign  it  is,  of  a 
very  blind  or  malicious  soul,  to  be  so  apt  to  pick  quarrels 
wiUi  Ood  and  godliness,  because  of  the  sins  of  other  men*' 

Love  thinketh  not  ill  of  those  we  love :  ill  will  and  ma- 
lice are  still  ready  to  impute  whatever  is  amiss,  to  those 
whom  they  hate.  Enmity  is  contentious  and  slanderous ; 
and  will  make  a  crime  of  virtue  itself,  and  from  any  topic 
fetch  matter  of 'reproach.  There  is  no  witness  seemeth  in- 
credible to  it,  who  speaketh  any  thing  that  is  evil  of  those 
they  hate.  An  argument  '  a  baculo  ad  verbera'  is  suffi- 
cient. Thus  did  the  heathens  by  the  primitive  Christians  ; 
and  will  you  do  thus  by  God  ?  Will  you  terrify  your  own 
consciences,  when  they  shall  awake,  and  find  such  an  ugly 
serpent  in  your  bosom,  as  malice  and  enmity  against  your 
Maker  and  Redeemer  ?  It  is  the  nature  of  the  devil,  even 
his  principal  sin.  And  will  you  not  only  wear  his  livery, 
but  bear  his  image,  to  prove  that  he  is  your  fathef  ?  And 
by  community  of  natures,  to  prove  that  you  must  also  have 
a  communion  with  him  in  condemnation  and  punishment? 
And  doth  not  so  visible  a  mark  of  devilismupon  your  souls, 
affright  you,  and  make  you  ready  to  run  away  from  your- 
selves ?  Nothing  but  devilish  malice  can  charge  that  upon 
God  or  godliness,  which  is  done  by  sinners  against  his  laws. 
Would  you  use  a  friend  thus  ?  If  a  murder  were  done,  or  a 
slander  raised  of  you,  or  your  house  were  fired,  or  your  goods 
stolen,  would  you  suspect  your  friend  of  it?  Or  any  one 
that  you  honoured,  loved,  or  thought  well  of?  You  would 
not  certainly,  but  rather  your  enemy,  or  some  lewd  and  dis- 
solute persons  that  were  most  likely  to  be  guilty.  You  are 
blinded  by  malice,  if  you  see  not  how  evident  a  proof  of 
your  devilish  malice  this  is,  to  be  ready  when  men  that  pro- 
fess religion  do  any  thing  amiss,  to  think  the  worse  of  god- 
liness or  religion  for  it !  The  cause  of  this  suspicion  is 
lodged  in  your  own  hearts. 

Direct,  ii.  '  Remember  that  this  was  the  first  temptation, 
by  which  the  devil  overthrew  mankind,  to  persuade  them  to 
think  ill  of  God,  as  if  he  had  been  false  to  his  word,  and  had 
envied  them  their  felicity.'  '*  Ye  shall  not  surely  die :  for 
God  doth  know  that  in  the  day  ye  eat  thereof,  then  your 

VOL.   VI.  Q 


226  CfitRISTIAN   DIRECTORY.  [PART  IV. 

eyes  shall  be  opened,  and  ye  shall  be  as  gods,  knowing  good 
and  evil  *"."  And  will  you  not  be  warned  by  the  calamity  of 
all  the  world,  to  take  heed  of  thinking  ill  of  Gk>d»  and  of 
his  Word,  and  of  believing  the  devil's  reports  againi^t  him? 

Direct,  iii.  '  Consider  that  to  thiidc  ill  of  God,  is  to 
think  him  to  be  a  devil ;  and  to  think  ill  of  godliness  is  to 
take  it  to  be  wickedness :  and  can  man  be  guilty  of  a  more 
derilish  crime?*  Nay,  is  it  not  worse  than  the  devil  that 
tempteth  you  to  it  can  commit.  To  be  God  is  to  be  good, 
^en  the  infinite,  eternal,  perfect  good,  in  whom  is  no  eril, 
nor  none  can  be.  To  be  a  devil,  is  to  be  evil,  even  the  chief 
that  do  evil,  and  would  draw  others  so  to  do.  It  is  not  an 
ugly  shape  in  which  a  punter  doth  represent  the  devil, 
which  sheweth  us  his  ugliness  indeed  :  an  enemy  of  godli- 
ness is  more  like  to  him  than  the  picture :  it  is  his  sinful- 
ness against  God,  which  is  his  true  deformity.  Therefore 
to  suspect  Gk>d  to  be  evil,  is  to  suspect  him  to  be  the  devil, 
so  horrid  a  blasphemy  doth  this  sin  partake  of.  And  if 
godliness  be  bad,  then  he  that  is  the  author  and  end  of  it, 
cannot  be  good. 

Direct,  iv.  '  Consider  what  horrible  blindness  it  is  to 
impute  men's  faults  to  God,  who  is  the  greatest  adversary 
to  sin  in  all  the  world,  and  who  will  most  severely  punidi 
it,  and  to  godliness'  which  is  perfectly  its  contrary.'  There 
is  no  angel  in  heaven  so  little  to  be  suspected  to  be  the 
friend  of  sin  as  God.  Creatures  are  mutable  in  themselves ; 
angels  have  the  innocent  imperfection  of  creatures ;  saints 
on  earth  have  a  culpable  imperfection  through  the  remain- 
der of  sin.  If  you  had  only  suspected  these,  you  might 
have  had  some  pretence  for  it ;  but  to  quarrel  with  God  or 
godliness,  is  madaer  than  to  think  that  light  is  the  cause  of 
darkness. 

Direct,  v.  '  And  think  what  extremity  of  injury  and  in- 
justice this  is  to  God,  to  blame  him  or  his  laws,  for  those 
sins  of  men  which  are  committed  against  him  and  his  laws.' 
Who  is  it  that  sin  is  committed  tigainst  but  God  ?  Is  it  not 
he  that  made  the  laws,  whidi  it  is  the  transgression  of? 
Are  not  those  laws,  think  you,  stxict  enough  against  it?  Is 
it  not  their  strictness  which  such  as  you  dislike?  Were 
they  laws  that  would  give  you  leave  to  be  worldly,  sensual, 

^  Oeti.ffi.4,A. 


CHAF.  XIII.I  CHRISTIAN  POLITICS.  227 

and  proad^  you  would  never  quarrel  with  them ;  and  yet  you 
charge  men's  sins  on  these  laws,  because  they  are  so  strict 
against  them.  Do  you  impute  sin  to  God,  because  he  will 
judge  men  for  it  to  hell  fire»  and  cattt  them  for  ever  out  of 
his  glorious  presence  into  misery  ?  O  cursed  impudence  ! 
How  righteous  is  God  in  condemning  such  malicious  souls ! 
Tell  us  if  you  can,  would  you  have  had  God  to  have  forbid- 
den sin  more  strictly?  Or  condemned  it  more  severely? 
Or  punished  it  more  terribly?  If  you  would,  you  pray  for 
greater  vengeance  than  hell  upon  yourselves  !  >,  Woe  to  yon, 
when  he  executeth  but  so  much  as  he  hath  already  threaten- 
ed! Shall  the  crime  of  rebels  be  imputed  to  the  king, 
against  whom  they  rebel  ?  If  a  thief  shall  rob  you^  or  a 
servant  deceive  you,  or  a  son  despise  you,  is  he  just  that 
will  so  much  increase  your  injury,  as  to  lay  the  blame  of 
all  upon  yourselves  ?  You  will  say^  **  It  is  not  God  that 
we  are  offended  with/'  But  if  it  be  at  a  holy  life,  it  is  at 
God :  for  what  is  godliness,  but  the  loving,  and  serving,  and 
-obeying  God?  If  you  say,  that  it  ia  not  godliness  neither : 
why  then  do  you  distaste  or  speak  against  a  godly  life,  on 
this  occasion  ?  If  you  say,  **  It  is  these  hypocrites  only 
that  we  dislike :"  what  do  you  dislike  them  for  ?  Is  it  for 
their  virtue  or  their  vices  ?  If  it  be  for  their  sins,  why  then 
do  you  not  speak  and  do  more  against  sin,  in  yourselves 
and  others?  We  will  concur  with  you  to  the  utmost  in  op- 
posing sin  wherever  it  be  found.  If  it  be  their  hypocrisy 
that  you  blame,  persuade  yourselves  and  other  men  to  be 
aincerely  godly.  How  would  you  have  hypocrisy  avoided? 
By  an  open  profession  to  serve  the  devil?  Or  by  sincerity 
in  serving  God  ?  If  the  latter ;  why  then  do  you  think,  evil  of 
the  most  serious  obedience  to  God  ?  Alas  i  all  Christian 
countries  are  too  full  of  hypocrites.  Every  one  that  is  bap- 
tisBd*,  and  professeth  Christianity,  is  a  saint  or  a  hypocrite ! 
AU  drunken,  covetous,  ambitious,  sensual,  unclean  Chris- 
ttans,  are  hypocrites,  and  not  Christians  indeed.  And  these 
hypocrites  can  quietly  live  a  worldly,  fleshly  life,  and  never 
kuaent  their  own  hypocrisy,  nor  their  perfidious  violating 
their  baptismal  vow.  But  if  one  that  seemeth  diligent  for 
his  soul  prove  an  hypocrite,  or  fall  into  any  scandalous  sin, 
here  they  presently  make  an  outcry ;  not  to  call  the  man 
from  his  sin,  but  to  make  a  godly,  diligent  life  seem  odioui^ 


228  CHRISTIAN    DIRECTORY.  [PART  IV. 

to  all,  by  telling  men, '  These  are  your  godly  men/  It  is  god- 
liness that  they  quarrel  with,  while  they  pretend  only  to  find 
fault  with  sin.  Why  else  do  you  not  find  fault  with  the 
same  sin  equally  in  all  ?  Or,  at  least,  persuade  men  by  such 
examples  to  1)e  less  sinful,  and  more  watchful,  and  not  to 
be  less  religious  and  more  loose.  Tell  me  truly  of  any  one 
that  is  more  against  sin  than  God,  or  any  thing  more  con- 
trary to  it  than  godliness  and  true  religion,  or  any  men  that 
do  more  against  it  than  the  most  religious,  and  then  I  will 
join  with  you  in  preferring  those.  Till  then  remember  how 
you  condemn  yourselves,  when  you  condemn  them  that  are 
better  than  yourselves. 

Direct.  vi.  '  Think  what  a  foolish,  audacious  thing  it  is 
to  set  yourselves  against  your  God  and  judge.'  Will  yon 
accuise  him  of  evil,  because  men  do  evil?  Are  you  fit  to 
judge  him?  Are  guilty  worms  either  wise  or  just  enough 
for  such  an  attempt,  or  strong  enough  to  bear  it  out  ?  What 
do  you  but  set  your  faces  against  heaven,  and  profess  re- 
bellion against  God,  when  you  blame  his  laws  and  govern- 
ment, and  think  the  obeying  and  serving  him  to  be  evil?  .  . 

Direct,  vii.  'Consider  what  cruelty  it  is  to  yourselves, 
to  turn  the  faults  of  others  to  your  ruin,  which  should  be 
your  warning  to  avoid  the  like.'  If  another  man  sin,  will 
you  not  only  do  so  too,  but  be'  the  more  averse  to  repen- 
tance and  reformation  ?  Will  you  cut  your  throat,  because 
another  cut  his  finger,  or  did  so  before  you?  Why  should 
you  do  yourselves  such  mischief? 

Direct,  viii.  '  Remember  that  this  was  the  design  of  the 
devil  in  tempting  religious  people  to  sin,  not  only  to  des- 
troy them,  but  to  undo  you  and  others  by  their  falls.'  If  he 
can  make  you  think  the  worse  of  religion,  he  hath  his  de- 
sign and  will ;  he  hath  killed  many  at  a  blow.  Yea^  per- 
haps the  sinner  may  repent,  and  be  forgiven,  when  you  that 
are  driven  from  repentance  and  godliness  by  the  scandal, 
may  be  damned.  And  will  you  so  far  gratify  the  devil,  in 
the  wilful  destruction  of  yourselves?  Sin  is  contagious; 
and  this  is  your  catching  of  the  infection,  if  it  prevail  to 
drive  you  further  from  God  ?  And  thus  this  plague  devour- 
eth  multitudes* 

Direct,  ix.  'He  that  will  think  ill  of  godliness  for  men's 
fins,  shall  never  want  occasion  of  such  offence,  nor  such 


CHAP.  XIII.]  CHRISTIAN  POLITICS.  220 

temptations  to  fly  from  God.'    If  you  are  so  foolish  or  ma- 
lignant, as  to  pick  quarrels  with  God  and  godliness  for  men's 
faults,  (which  nothing  but  God  and  godliness  can  reform,) 
you  may  set  up  your  standard  of  defiance  against  heaven, 
and  see  what  you  will  get  by  it  in  the  end.    Forced  will 
not  remove  all  occasion  of  your  scandal.    There  ever  have 
been,  and  will  be,  hypocrites  in  the  church  on  earth.    Noah's 
ark  had  a  Ham,  Abraham's  family  had  an  Ishmael,  and 
Isaac's  an  Esau,  and  David's  an  Absalom,  and  Christ's  a 
Judas.    The  falls  of  good  men  are  cited  in  Scripture,  to  ad- 
monish you  to  take  heed.    Noah,  Lot,  David,  Joseph's 
brethren  have  left  a  mark  behind  them  where  they  fell,  that 
you  may  take  a  safer  way.     If  you  will  make  all  such  the 
occasion  of  your  malignity,  you  turn  your  medicine  into 
your  poison,  and  choose  hell  because  some  others  choose  it» 
or  because  some  stumbled  in  the  way  to  heaven. 

And  for  those  who  are  emboldened  in  sin,  because  they 
see  their  superiors  or  religious  men  commit  it,  or  read  that 
David,  Noali,  Peter,  8cc.  fell,  let  them  consider. 

Direct,  u  *  That  it  is  rule,  imd  not  example,  which  you 
must  chiefly  live  by.'  Do  the  laws  of  God  by  which  yx>u 
must  be  judged,  allow  of  sin  ?     If  they  do,  then  fear  it  not. 

Direct,  ii.  Is  not  the  example  of  Christ  m^ch  better  than 
a  sinner's?'  If  you  will  follow  examples,  follow  the  best, 
even  that  which  was  given  you  purposely  tp  imitate.  The 
greatest  and  most  learned  man  is  fallible,  and  the  most  reli 
gious  is  not  wholly  free  from  sin :  sincerity  vi{riteth  after 
a  perfect  copy,  though  it  cannot  reach  it. 

Direct.  n\.  *  Consider  that  sin  is  not  the  better  but  the 
worse,  for  being  committed  by  a  religious^  a  great,  or  a 
learned  man/  Their  place,  their  knowledge,  and  profession 
aggravateth  it.  And  shall  that  embolden  you  which  God 
most  hateth  ? 

Direct,  iv.  '  And  consider  that  when  he  that  falleth  by 
a  surprise,  doth  rise  again  by  repentauce«L  and  is  pardoned, 
those  that  are  hereby  emboldeued  tO(  sin  deliberately  and 
impenitently,  shall  be  condemned.*  You  may  sin  witb  Da- 
vid or  Peter  when  you  will,  but  you  cannot  rise  with  them 
by  true  repentance,  without  that  grace  whiph  you  wilfully 
resist  and  (prfeit. 


230  CHRISTIAN  DIEECTOEY.  [PART  IV. 

Direct,  v.  Lastly,  '  Consider  that  the  best  men,  and  the 
{greatest,  are  the  most  dangerous  tempters,  when  they  mis- 
lead ns/  A  Dayid  was  a  stronger  temptation  to  Bathshe- 
ba,  than  another  man  could  have  been.  A  Peter  might 
soonerlhislead  Barnabas,  and  others,  into  a  sinful  dissimu- 
lation and  separation,  than  another  could  have  done .  There- 
fore do  not  think  that  where  your  danger  is  greatest,  your 
venturousness  should  be  most. 

Practical  Directiom  against  Offence  and  Hurt  by  other$» 

Direct,  i.  '  Lay  well  your  foundation,  and  understand 
the  nature  and  reasons  of  religion ;  and  then  you  will  be  so 
far  from  disliking  it  for  the  errors  and  falls  of  others,  that 
it  will  be  written  upon  your  minds,  as  with  a  beam  of  the 
sun.  That  there  can  be  no  reason  against  obeying  God, 
and  against  the  careful  securing  of  our  salvation.'    This 
will  be  the  first  and  undoubted  principle,  which  nothing  in 
the  world  can  ttiake  you  question.     Whatever  scandals, 
persecutions  or  sufferings  may  attend  a  holy  life,  you  will 
still  be  past  doubt  that  there  is  no  other  way.    'No  other 
eligible,  no  Other  tolerable,  no  other  rational,  or  that  vriU 
lead  to  happiness*    Whatever  falls  out  in  the  world,  if  the 
most  great,  or  learned,  or  religious  fall  away,  it  will  not 
make  you  question.  Whether  a  man  be  a  living  creature,  nor 
whether  the  sun  be  light,  nor  whether  two  and  two  be  four. 
No  more  should  it  make  you  question.  Whether  God  be 
better  than  the  creature^  heaven  than  earth,  or  a  life  of  h<^ 
liness  than  a  life  of  sin.    You  will  say  as  Peter,  *'  Lord, 
whither  should  we  go  ?  Thou  hast  the  words   of  eternal 
life  ^J*    Whateter  scandals  are  given,  or  whatever  befall  the 
church,  or  if  all  the  disciples  of  Christ  forsake  him,  tbift  re- 
maineth  as  sure  as  that  the  earth  is  under  us,  that  there  is 
no  other  way  than  holiness,  for  a  wise  man  once  to  take  in- 
to his  thoughts.  '      :        .^  . 

Direct,  ii.  '  Get  once  a  sincere  love  to  G^d,  aAd  M  holy 
life,  and  then  no  scandals  will  make  you  jealous  €^it,  nor 
think  of  looking  any  other  way/  It  is  want  of  true  and 
hearty  love,  that  maketh  you  so  easily  taken  off. 

Direct,  iii.  'To  this  end,  know  religion  by  experience; 

•  John  vi.  68. 


CHAP.  XIII.]         CHRISTIAN  POLITICS.  931 

and  this  will  put  you  past  all  daubt  of  his  goodness/  He 
that  never  tasted  sugar,  may  be  persuaded  by  argument  that 
it  is  not  sweet,  or  may  think  it  bitter  when  he  seeth  another 
spit  it  out ;  and  he  that  knoweth  godliness,  but  by  looking 
on,  or  hearsay,  may  thus  be  drawn  to  think  it  bad :  but  so 
will  not  he  that  hs^  truly  tried  it;  I  mean  not  only  to  try 
what  it  is  to  hear,  and  read,  and  pray ;  but  what  it  is  to  be 
humble,  holy  and  heavenly,  both  in  heart  and  life. 

Direci.  iv.  '  When  you  see  any  man  sin,  be  sure  you  do 
that  duty  which  it  calls  you  to.*  Every  fall  that  you  see  of 
others  doth  call  you  to  see  the  odiousness  of  sin  (as  you  will 
do  when  you  see  a  drunkard  spewing,  or  a  thief  at  the 
whipping-post).  And  it'  calleth  you  to  search  for,  and  la- 
ment the  root  of  such  sin  in  yourselves,  and  set  your  watch 
more  strictly  upon  such  a  warning;  and  it  calls  you  to 
compassionate  the  sinner,  and  if  you  have  hope  and  oppor- 
tunity to  endeavour  his  recovery.  If  you  will  conscionably 
do  this  duty  which  is  your  own,  you  will  be  the  less  in  dan- 
ger of  hurt  by  scandal.  Itistlnty  that  must  help  to  pre- 
vent infection. 

Dinci.  v.  '  Be  watchful  among  all  men,  high  and  low, 
learned  or  unlearned,  good  and  bad.'  Venture  not  blindly 
upon  the  singular  opinion  of  any  men  whatsoever ;  nor  into 
any  new  unproved  way.  Remember  that  all  men  are  a 
temptation  to  others ;  and  therefore  be  armed  and  watch 
against  such  temptation.  Know  well  what  it  is,  that  is  the 
peculiar  temptation,  which  the  quality  of  those  that  you 
have  to  do  with,  layeth  before  you.  Spend  no  day  or  lu>ur 
in  any  company,  good  or  bad,  without  a  wise  and  careful 
.vigilancy. 

Direct.  VI.  '  Be  as  little  as  you  can  in  scandalous  and 
tempting  company.'  Presume  not  to  touch  pitch,  and  pro-, 
mise  yourselves  to  escape  defilement;  especially  fly  from 
two  sorts  of  scandals.  First,  The  discourses  and  societies 
of  heretical  or  schismatical  men,  who  speak  perverse  things 
to  draw  away  disciples  after  them  ^.  Those  that  presume 
to  run  into  such  snares,  and  think  their  own  understanding 
and  stability  are  sufficient  to  preserve  them,  do  shew  by  their 
pride  that  they  are  near  a  fall  *.  Secondly,  The  company  of 
sensual  persons,  at  stage-plays,  gaming,  inordinate  pUys, 

*  AeUii«se.  «  iCor,  X. 


i32  CHKISTIAN    DIRECTORY.  [PART  lY. 

mid  wanton  dallianee*  For  this  is  to  bring  your  tinder  and 
gsnpowder  to  the  fire ;  and  the  less  you  fear  tt»  the  greater 
h  your  danger. 

Direct.  ¥ii*  *  Look  more  at  the  good  that  is  in  others^ 
than  at  their  fiiults  and  falls/  The  fly  that  will  fall  on  none 
but  the  galled  ulcerous  place,  doth  feed  accordingly.  Is  a 
professor  of  religion,  covetous,  drunk,  or  any  other  ways 
scandalous?  Remember  that  it  is  his  covetousaess  or 
drunkenness  that  is  bad.  Reprove  that,  and  fly  from  it» 
and  spare  not ;  but  religion  is  good  ;  let  that  therefOTe  be 
commended  and  imitated.  Leave  the  carrion  to  dogs  and 
crows  to  feast  upon;  but  do  you  choose  out  the  thinga 
that  are  commendable,  and  mind»  and  mention^  and  imitate 
those* 

IHred.  viii.  Lastly,  'Think  and  speak  as  much  against 
the.sin  and  danger  of  taking  scandal,  as  against  the  sin  and 
danger  of  giving  it.*    When  others  cry  out,  'These  are  your 
religious  people,*  do  you  cry  out  as  much  against  their  ma- 
lignity and  madness,  who  will  dislike  or  reproach  reKgioB 
for  men^s  sins.     Which  is  to  blame  the  law-makers  or  laws, 
because  they  are  broken  f  or  to  fall  out  with  health,  because 
many  that  once  were  in  health,  fall  sick;  or  to  find  fault 
with  eating,  because  some  are  lean ;  or  with  clothing,  be- 
cause some  are  cold.    Open  to  yourselves  and  others,  what 
a  wicked  and  perilous  thing  this  is,  to  fall  out  with  godli- 
ness, bectose  some  are  ungodly,  that  seemed  godly.     Many 
cry  out  against  scandal,  that  never  think  what  a  heihoua 
sin  it  is  to  be  scandalized,  or  to  suffer  men*s  sins  to  be  a 
scandal  to  you ;  and  to  be  the  worse,  because  that  others 
are  so  bad.    No  one  must  differ  from  them  in  an  opinion^ 
or  a  fashion  of  apparel,  or  in  a  mode  or  form  of  worship, 
but  some  are  presently  scandalised ;  not  knowii^  that  it  is 
a  greater  sin  in  them  to  be  scandalized,  than  in  the  other 
by  such  means  (supposing  tbem  to  be  faulty)  %o  give  them 
the  occasion.    Do  you  know  what  it  is  to  be  scandalize  or 
offended  in  the  Scripture  sense  ?    it  is  not  merely  to  be  dis- 
pleased, or  to  dislike  another's  actions  (as  is  before  said) ; 
but  it  is  to  be  drawn  into  some  sin,  or  hindered  from  some 
duty,  or  stopped  in  the  course  of  religion,  or  to  think  the 
worse  of  truth,  or  duty,  or  a  godly  life,  because  of  other 
men's  words   or  actions ;  and  do  you  tEink  him  a  good 


CHAP.  XIV.J        CHRKTIAN  POLITICS*  333 

Christian,  and  a  faithful  or  constant  friend  ta  godKness, 
who  is  so  easily  brought  to  quarrel  with  it?    Or  is  so  easily 
turned  from  it,  or  hindered  in  it  ?    Some  peevish,  childirii 
persons  are  like  sick  stomachs,  that  no  meat  can  please  ; 
you  cannot  dress  it  so  curiously,  but  they  complain  that  it 
is  naught,  or  this  aileth  it,  or  that  aileth  it,  when  the  fault 
is  in  themseWes ;  or  like  children,  or  sick  persons  that  can 
scarce  be  touched  but  they  are  hurt :  do  you  think  that 
this  sickliness  or  curiosity  in  religion,  is  a  credit  to  you  ? 
This  is  not  the  tenderness  of  conscience  which  God  requt- 
reth,  to  be  easily  hurt  by  other  men's  differences  and  fieiulta. 
As  it  is  the  shame  of  many  ladies  and  gendewomen,  to  be 
so  curious  and  troublesomely  neat,  that  no  servant  knoweth 
how. to  please  them;  so  is  it  in  religion,  a  sign  of  your 
^ildish  folly,  and  worse,  to  be  guilty  of  such  proud  curio- 
sity, that  none  can  please  you,  who  are  not  exactly  of  your 
mind  and  way*    All  men  must  follow  your  humours  in  ges- 
tures, fashions,  opinions,  formalities  and  modes,  or  else  yov 
are  troubled,  and  offended,  and  scandalized ;  as  if  all  the 
world  were  made  to  please  and  humour  you  !     Or  you  were 
wise  enough,  and  great  and  good  enough,  to  be  the  rule  of 
all  about  you  !     Desire  and  spare  not,  that  yourselves  and 
all  men  should  please  Ood  as  exactly  as  possible.     But  if 
the  want  of  that  exactness  in  doubtful  things,  or  a  difference 
in  things  disputable  and  doubtful  among  true  Christians, 
do  thereupon  abate  or  hinder  your  love  or  estimation  of  your 
brethren,  or  communion  with  them,  or  any  other  Christian 
duty,  or  tempt  you  into  censoriousness  or  contempt  of  your 
brethren,  or  to  schism^  persecution  or  any  other  sin;  it  is 
you  that  are  the  great  offenders,  and  you  that  are  like  to  be 
the  sufferers ;  and  have  cause  to  lament  that  sinful  aptnesa 
to  be  thus  scandalized. 


CHAPTER  XIV. 

partaking 


Sins. 

The  special  Directions  given  Part  iii.  Chap,  xxii.,  to  pa- 
rents and  masters,  will  in  this  case  be  of  great  use  to  all 
others  ;  but  because  it  is  here  seasonable  to  speak  of  it  fur- 


334  CHRIHTIAN   DIRBCTOftY.  [PART  1V« 

ther,  under  the  sixth  Gommftndment,  and  the  matter  is  of 
the  gri^atest  consequence^  I  shall,  1.  Tell  you  how  men  are 
guilty  of  soul-murder.  2.  And  then  gire  you  some  gener^ 
Directions  for  the  furthmng  of  men's  salvation*  3.  And 
next  give  you  some  special  Directions  for  Christian  exhor- 
tation and  reproofs. 

VvcBt,  Men  are  guilty  of  soul-murder  by  all  these  ways* 
1.  By  preaching  false  soul^murdering  doctrine.  Such  aa 
denieth  any  necessary  point  of  fidth,  or  holy  living ;  such  aa 
is  opposite  to  a  holy  life,  or  to  any  particular  necessary  dur 
ty :  such  as  maketh  sin  to  be  no  sin :  which  calls  good  evil^ 
and  evil  good ;  which  putteth  darkness  for  light,  and  light 
for  darkness. 

2.  By  false  application  of  true  doctrine,  indirectly  re- 
flecting upon,  and  disgracing  that  holiness  of  life,  which  in 
terms  they  preach  for ;  by  prevarication  undermining  that 
cause  which  their  office  is  appointed  to  promote ;  as  they 
do,  who  purposely  so  describe  any  vice,  that  the  hearers 
may  be  drawn  to  think  th^t  strict  and  godly  practices,  are 
either  that  sin  itself^  or  but  a  cloak  to  hide  it. 

3.  By  bringing  the  persons  of  the  most  religious  into  ha- 
tred, by  such  false  applications,  reflections,  or  secret  insin- 
uations, or  open  calumnies  ^  making  men  believe  that  they 
are  all  but  hypocrites,  or  schismatics,  or  seditious,  or  fana- 
tical, self-conceited  persons  1  Which  is  usually  done  either 
by  ipipudent  slanders  raised  against  some  particular  men, 
and  so  reflected  oh  the  rest ;  or  by  the  advantage  of  factions, 
controversies  or  civil  wars ; .  or  by  the  falls  of  any  profes- 
sors, or  the  crimes  of  hypocrites :  whereupon  they  would 
make  the  world  believe  that  they  are  all  alike ;  as  if  Christ's 
fomily  w^re  to  be  judged  of  by  Peter's  fall,  or  Judas^ 
falsehood.  And  the  odious  representation  of  godly  men 
doth  greatly  prevail  to  keep  others  from  godliness,  and  is 
one  of  the  devil's  most  successful  means  for  the  damnation 
of  multitudes  of  souls. 

4.  The  disgrace  of  the  persons  of  the  preachers  of  the 
Qospel,  doth  greatly  further  men's  damnation.  For  when 
the  people  think  their  teachers  to  be  hypocrites,  covetous, 
proud,  and  secretly  as  bad  as  others,  they  are  very  like  to 
think  accordingly  of  their  doctrine,  and  that  all  strict  reli- 
gion is  but  hypocrisy,  or  at  least  to  refuse  their  help  and 


CHAP.  XtY.]        CHRISTIAN    POLITICS.  235 

counsels.  Bven  Plutarch  noted,  that,  *'  It  so  comes  to  pass 
that  we  entertain  not  virtue,  nor  are  rapt  into  a  desire  of 
imitating  it,  unless  we  highly  honour  and  love  the  person 
in  whom  it  is  discerned."  And  if  they  see,  or  think  the 
preacher  to  be  himself  of  a  loose,  and  careless  and  licen- 
tious life,  they  will  think  that  the  like  is  very  excusable  in 
themselves  ;  and  that  his  doiitrine  is  but  a  form  c^  speech, 
which  his  office  bindeth  him  to  say  ;  but  is  no  more  to  be 
regarded  by  them,  than  by  himself. 

Two  ways  is  men's  damnation  thus  promoted.  I.  By 
the  ill  lives  of  hypocritical,  ungodly  preachers,  who  actual- 
ly bring  their  own  persons  into  disgl*ace,  and  thereby  ako 
the  persons  of  others,  and  consequently  their  sacired  work 
and  function.  2.  By  wicked  preachers  and  people,  who 
through  a  malignant  hatred  of  those  that  are  abler  and  bet- 
ter than  themselves,  and  an  envy  of  their  reputation,  do  la- 
bour to  make  the  most  zealous  and  faithful  preachers  of  the 
Gospel,  to  be  thought  the  most  hypocritical,  or  erroneous, 
or  factious  and  schismatical. 

5.  The  neglect  of  ministerial  duties  is  a  common  cause 
of  sin,  and  of  men's  damnation.  When  they  that  take  the 
charge  of  souls,  are  either  unable  or  unwilling  to  do  their 
office ;  when  they  teach  them  too  seldom,  or  too  unskilful- 
ly, in  an  unsuitable  manner ;  not  choosing  that  doctriiie 
which  they  most  need,  or  not  opening  it  plainly  and  me- 
thodically in  a  fitness  to  their  capacities,  or  not  applying  it 
with  necessary  serioustiess  and  urgency  to  the  hearers' 
state.  When  men  preach  to  the  ungodly  who  are  near  to 
damnation,  in  a  formal  p^ce,  like  a  schoolboy  saying  his 
lesson,  or  in  a  drowsy,  reading  tone,  as  if  they  came  to 
preach  them  all  asleep,  or  were  afraid  of  wakenJng  diem. 
When  they  speak  of  sin,  and  misery,  and  Christ,  of  heaven 
and  hell,  as  if  by  the  manner  they  came  to  contiradict  the 
matter,  and  to  persuade  men  that  there  are  no  such  things. 

The  same  mischief  foUoWeth  the  neglect  of  private,  per- 
sonal inspection.  When  ministers  think  that  they  have 
done  all,  when  they  have  said  a  sermon,  and  never  make 
coiiscience  bf  labouring  personally  to  convince  the  ungodly, 
and  reclaim  offenders,  and  draw  sinners  to  Ood,  and  con- 
firm the  weak.  And  the  omission  (much  more  the  perver- 
sion) of  sacred  discipline,  hath  the  like  effects.  .  When  the 


236  CHRISTIAN    DIRECTORY.  [PART   IV. 

keys  of  the  church  are  used  to  shut  out  the  good,  or  not 
used  when  they  ought,  to  rebuke  or  shut  out  the  impeni- 
tent wicked  ones ;  nor  to  difference  between  the  precious 
and  the  vile,  it  hardeneth  multitudes  in  their  ungodliness, 
and  persuadeth  them  that  they  are  really  of  the  same  family 
of  Christy  as  the  godly  are,  and  have  their  sins  forgiven,  be- 
cause they  are  partakers  of  the  same  holy  sacraments.  (Not 
knowing  the  difference  between  the  church  mystical  and 
visible,  nor  between  the  judgment  of  ministers,  and  of  Christ 
himself.) 

6.  Parents'  neglect  of  instructing  children,  and  other 
.parts  of  holy  education,  is  one  of  the  greatest  causes  of  the 
perdition  of  mankind,  in  all  the  world:  but  of  this  else- 
where. 

7.  Magistrates'  persecution  or  opposition  to  religion,  or 
discountenancing  those  that  preach  it,  or  most  seriously 
practise  it,  tendeth  to  deceive  some,  who  over-reverence 
the  judgment  of  superiors,  and  to  affright  others  from  the 
obedience  of  God. 

8.  Yea,  the  negligence  of  magistrates,  masters  and  other 
superiors,  omitting  the  due  rebuke  of  sinners,  and  due  cor- 
rection of  the  offenders,  and  the  due  encouragement  of  the 
good,  is  a  great  cause  of  the  wickedness  and  damnation  of 
the  world. 

9.  But  above  all,  when  they  make  laws  for  sin,  or  for 
the  contempt,  or  dishonour  or  suppression  of  religion,  or 
the  serious  practice  of  it ;  this  buildeth  up  satan's  kingdom 
most  effectually,  and  tumeth  God's  ordinance  against  him- 
self:  thousands  under  infidel  and  ungodly  princes,  are  con- 
ducted by  obedience  to  damnation ;  and  their  rulers  damn 
them  as  honourably  as  the  physician  killed  his  patients,  who 
boasted  that  he  did  it  '  secundum  artem,'  according  to  the 
rules  of  art. 

10.  The  vulgar  example  of  the  multitude  of  the  ungod- 
ly, is  a  gre^t  cause  of  men's  impiety  and  damnation.    They 
must  be  well  resolved  for  God  and  holiness,  who  will  not 
yield  to  the  major  vote,  nor  be  carried  down  the  common 
.stream,. nor  run  with  the  rabble  to  excess  of  riot.    When 

Christianity  is  a  sect  which  is  every  where  spoken  against  % 
it  proveth  so  narrow  a  way  that  few  liave  a  mind  to  walk  in 

»  AcUuvUi.  tei. 


CHAP.  XIV.]        CHRISTIAN  POLITICS.     *  237 

it.  Men  think  that  they  are  at  least  excusable,  for  not  be** 
ing  wiser  add  better  than  the  multitude.  Singularity  in 
honour,  or  riches,  or  strength,  or  health,  is  accounted  no 
crime ;  but  singularity  in  godliness,  is,  at  least,  thought  un-* 
necessary.  'What!  will  you  be  wiser  than  all  the  town^' 
or,  than  such  and  such  superiors  ? '  is  thought  a  good  re- 
prehension of  godliness,  where  it  is  rare ;  even  by  them 
who  hereby  conclude  their  superiors,  or  all  the  town  to  be 
wiser  than  God. 

11.  Also  the  vulgar's  scorning  and  deriding  godliness^ 
is  a  common  cause  of  murdering  souls ;  because  the  devil 
knoweth,  that  there  cannot  one  word  of  solid  reason  be 
brought  against  the  reason  of  God,  and  so  against  a  holy 
life ;  he  therefore  teacheth  men  to  use  such  weapons  as  they 
have.  A  dog  hath  teeth,  and  an  adder  hath  a  sting,  though 
they  have  not  the  weapons  of  a  man.  A  fool  can  laugh, 
and  jeer,  and  rail ;  and  there  is  no  great  wit  or  learning  ne- 
cessary, to  smile,  or  grin,  or  call  a  man  a  Puritan,  or  preci- 
sian, or  heretic,  or  schismatic,  or  any  name  which  the  ma- 
lice of  the  age  shall  newly  coin.  Mr.  Robert  Bolton  large- 
ly sheweth  how  much  the  malignity  of  his  age,  did  vent  it- 
self against  godliness,  by  the  reproachful  use  of  the  word, 
'  Puritan.'  When  reason  can  be  bribed  to  take  the  devil^s 
part  (either  natural  or  literate  reason)  he  will  hire  it  at  any 
rate ;  but  when  it  cannot,  he  will  make  use  of  such  as  he 
can  get.  Barking  or  hissing  may  serve  turn,  where  talking 
and  disputing  caimot  be  procured.  Drum  and  trumpets  in 
an  army,  serve  the  turn  instead  of  oratory,  to  animate  cow- 
ards, and  drown  the  noise  of  dying  men's  complaints  and 
groans  Thousands  have  been  mocked  out  of  their  religion 
and  salvation  at  once,  and  jeered  into  hell,  who  now  know, 
whether  a  scorn,  or  the  fire  of  hell,  be  the  greater  suffering. 
As  tyrants  think  that  the  greatest,  and  ablest,  and  wisest 
men,  must  either  be  drawn  over  to  their  party  or  destroyed ; 
so  the  tyrant  of  hell,  who  ruleth  in  the  children  oT  disobe- 
dience, doth  think  that  if  reason,  learning  and  wit,  cannot 
be  hired  to  dispute  for  him  against  God,  they  are  to  be  sup- 
pressed, silenced  and  disgraced ;  which  the  noise  of  rude 
clamours*  and  foolish  jeers  is  fit  enough  to  perform. 

12.  Also  idle,  senseless  prating  against  religion  as  a 
needless  thing,  doth  serve  turn  to  deceive  the  simple  :  igno- 


238  CHRISTIAN  DIR^CTQRY.  [PAKTIY. 

rant  people,  who  converse  with  no  wiser  men,  art^  ordinarily 
taken  with  the  silly  cavils  of  a  drunken  soti  who  hath  but  a 
little  more  volubility  or  looseness  of  tcmgue  than  his  com- 
panions. It  would  make  one's  head  and  heart  ache«  to 
hear  with  what  reverend  nonsense  one  of  them  will  talk 
against  the  doctrines  or  practices  of  godliness,  and  how 
aubmissively  the  tractable  herd  receiveth,  and  consenteth  -to 
his  documents ! 

13.  Also  it  tendeth  much  to  the  helping  of  satan,  and 
murdering  of  souls,  to  keep  up  the  reputation  of  the  most 
ungodly,  and  to  keep  down  the  reputation  of  the  good* 
Hie  devil  knoweth  that  sin  itaelf,  is  such  a  thing,  as  few 
men  can  love  barefaced,  or  commend  ;  and  that  goodness 
or  holiness  is  such  a  thing,  as  few  men  can  hate,  or,  at 
least  condemn,  in  its  proper  name  and  colours.    Therefore 
he  seeketh  to  make  the  reputation  of  the  persons  serve,  to 
promote  or  hinder  the  cause  which  he  is  for  or  against.    He 
that  is  ashamed  to  say  of  drunkenness  or  whoredom,  that 
they  are  good  cmd  homest  practices,  dare  yet  say  of  drun- 
kards and  whoremongers,  ^  They  are  very  honest  men :'  and  ' 
by  their  reputation  take  o£f  some  of  the  qdiousness  of  the 
sin,  and  reconcile  the  hearers  to  it.    And  he  that  cannot 
for  shame  say  of  the  forbearing  of  sin,  and  living  a  holy 
life,  in  heavenly  contemplation,  prayer  and  obedience,  that, 
'  These  are  hypocrisy,  schism,  or  sedition,  covetousness, 
deceit  and  pride  ; '  yet  dare  say  of  the  person  who  practi- 
aeth  them,  that, '  He  is  as  covetous,  deceitful,  proud,  hypo- 
critical, schismatical  or  seditious  as  any  others  who  make 
no  profession  of  religion.'    And  the  devil  knoweth,  th^ 
though  good  doctrine  hath  no  mixture  of  evil,  nor  Christ 
himself  any  blemish  or  spot,  yet  the  best  persons  are  so 
fiwlty  or  defectible,  that  an  ill  report  is  less  incredible, 
there  being  too  much  matter  to  raise  a  suspicion  on.     And 
through  their  sides,  it  is  easiest  to  wound  the  doctrine  or 
holiness  Vhich  they  profess. 

14.  Also  persuading  sinners  to  do  evil,  and  dissuading 
them  from  a  godly  life,  is  another  way  of  murdering  souls. 
The  devil's  temptations  are  most  by  instruments ;  he  hath 
his  preachers  as  well  as  Christ ;  and  it  were  well  if  they  did 
not  overgo  us  in  earnestness,  frequency,  and  ^constancy. 
Where  is  there  a  poor  soul  that  is  moved  by  God  to  turn 


CHAP.   XIV.]         CHitlSTIAN  POLITICS.  239 

and  live^  bat  the  devil  hath  some  at  hand  to  drive  them 
from  it?  By  persuading  them  that  it  is  needless,  and  that 
all  is  well  with  them,  and  telling  them  some  dismal  stories 
of  a  holy  life. 

16.  Another  way  of  soul  murder,  is  by  laying  baits  of 
deceit  and  sin  before  the  .sinner :  as  men  destroy  rats  and 
mice  by  baits,  and  sweetened  poison ;  or  catch  flies  or  birds 
by  covering  their  death  with  something  which  they  most 
love ;  so  doth  the  devil  and  his  instruments  destroy  souls : 
the  baits  of  a  pleasant  cup,  or  pleasant  company,  or  plear 
sant  meats,  or  pleasant  sports,  or  plays,  or  games ;  a  feast, 
a  tavern,  an  alehouse,  a  whore,  a  stage-play,  a  romance,  a 
pair  of  cards  or  dice,  can  do  the  deed.    If  he  can  possibly, 
he  will  prove  it  a  thing  lawful;  if  he  cannot,  he  will  prove 
it  a  venial  sin ;  if  that  cannot  be,  he  will  drown  considera- 
tion, and  stop  the  mouth  of  reason  and  conscience,  and  cry, 
'  Drive  on.'     Some  have  yet  higher  baits  than  these ;  lord- 
ships and  lands,  dominion  and  honour,  to  choak  their 
souls. 

16.  Also  an  honest  name  for  sin,  and  a  dishonest  name 
for  duty  to  God,  doth  serve  the  turn  for  many  men's  perdi- 
tion. To  call  drunkenness,  good  fellowship,  or,  to  take  a 
cup ;  and  gluttony,  good  housekeeping ;  and  voluptuous- 
ness, recreation  or  pastime ;  and  pride,  the  maintaining  of 
their  honour  ;  and  worldliness,  good  husbandry ;  and  pro- 
digality, liberality :  and  lust,  and  whoredom,  love,  and  having 
a  mistress;  and  oppression,  the  seeking  of  their  due;  and 
perfidious  dissimulation,  courtship ;  and  jeering,  ¥rittiness. 
These,  and  more  such,  are  traps  for  souls.  And  of  the  same 
use  is  the  calling  of  duties  by  names  of  vice,  which  tend  to 
make  them  odious  or  contemptible. 

17.  Alsa  the  flattering  of  sinners,  and  praising  them  in 
their  sin,  is  a  soul-murdering  encouragement  to  them  in  ill- 
doing  ;  and  great  sinners  seldom  want  such  enemies. 

18.  An  obedient  readiness  to  all  that  wicked  superiors 
command,  is  an  encouragement  to  them  to  proceed  in  mis- 
chief. If  parents  or  masters  command  their  inferiors  to 
spend  the  Lord's  day  in  dancing,  or  other  unlawful  exer- 
eises ;  or  bid  them  steal,  or  lie,  or  forbid  them  to  worship 
Ood ;  those  that  obey  them,  do  harden  them  in  their  sin. 


240  CHRISTIAN    DIRECTORY.  [PART  IV.. 

As  Daniel  and  the  three  witnesBes  had  done  the  king,  if  they 
had  obeyed  him  ^. 

19.  Also  when  those  that  have  power  to  hinder  sin,  and 
further  godliness,  do  not  do  it.  When  they  either  give  men 
leave  to  sin,  or  forbear  their  duty  when  they  should  restrain 
it.  He  that  stands  by,  and  seeth  his  neighbour  robbed  or 
murdered,  and  doth  not  what  he  can  to  save  him,  is  guilty 
of  the  sin,  and  the  su£ferer's  hurt. 

20.  Silence,  when  we  are  obliged  to  reprove  a  sinner»  or 
to  instruct  the  ignorant,  or  exhort  the  obstinate,  or  anyway 
apeak  for  men's  salvation,  is  injurious  to  their  souls,  and 
maketh  us  partakers  of  their  sin.  Soul-murder  may  be 
done  by  bare  omissions. 

21.  Opposing  magistrates,  ministers,  or  any  others,  in 
the  discharge  of  their  duty  for  godliness,  or  against  sin^  is 
an  act  of  hostility  against  Ood,  and  men's  salvation. 

22.  An  unnecessary  occasioning  of  sin,  or  doing  that 
needlessly,  which  we  may  foresee  that  by  accident  another 
will  destroy  himself  by,  is  to  be  guilty  of  his  sin  and  destruc- 
tion :  as  he  is  that  would  sell  poison  to  him,  that  he  might 
foresee  would  kill  himself  with  it;  or  lend  fire  to  his  neigh- 
bour, who  he  knowetli  will  bum  his  house  with  it.  But  of 
this  before,  in  the  Chapter  of  Scandal. 

2S.  They  that  are  guilty  of  schisms  or  church-divisions, 
are  murderers  of  souls  :  by  depriving  them  of  that  means 
(the  concord  and  harmony  of  believers),  which  God  hath 
appointed  -for  men's  conviction  and  salvation  ^ :  and  by 
setting  up  before  them  the  greatest  scandal,  to  bring  reli- 
gion into  contempt,  and  debilitate  the  godly. 

24.  Those  also  that  mourn  not  for  the  sins  of  the  times, 
and  confess  them  not  to  God,  and  pray  not  against  them, 
and  pray  not  for  the  sinners  when  Uiey  ought,  are  thus 
guilty  •*. 

25.  And  so  are  they  that  secretly  rejoice  in  sin,  or  con- 
sent to  it,  or  approve  it  when  it  is  done ;  which  if  they  ma- 
nifest, it  is  pernicious  to  others  also. 

26.  Lastly,  A  coldness  or  ind^erency  in  the  doing  of 
our  duty  against  sin,  without  just  Zealand  pity  to  the  sin- 
ner, and  reverence  to  the  truth,  is  a  way  of  guilt,  and  hurt- 
eth  others.    To  reprove  sin,  as  Eli  did  his  sons ;  or  to  speak 

i»  Dan.  iii.    tL        ^  Johnzvii.  f  1.  fd.        ^  Eiek.  is,  4.    Zeph.  ill.  17,  18. 


i 


CMAF.  XIY.]         CHRISTIAN  POLITICS.  241 

against  it  lightly  as  between  jest  and  earnest,  is  the  way  to 
make  the  sinner  think  that  it  is  a  small  or  jesting  matter. 
To  persuade  men  to  conversion  or  a  godly  life,  without  a 
melting  love  and  pity  to  their  souls,  and  without  the  reve- 
rence of  God,  and  seriousness  of  mind,  which  the  nature  and 
weight  of  the  thing  requireth,  is  the  way  to  harden  them  in 
their  sin  and  misery.  All  these  ways  may  a  man  be  guilty, 
first,  of  the  sin,  and  secondly,  the  perdition  of  another* 

But  here  (on  the  negative  part)  take  notice  of  these 
things  following. 

1.  That  properly  no  man  doth  partake  of  the  same,  for- 
mal, numerical  sin,  which  is  another's  ;  '  noxa  caput  sequi- 
tur.'  The  sin  is  individuated  and  informed  by  the  individual 
will  of  the  offender.  It  is  not  possible  that  another  man's 
sin  should  be  properly  and  formally  mine,  unless  I  were  in- 
dividually and  formally  that  same  man,  and  not  another. 
If  two  men  set  their  hands  to  the  same  evil  deed,  they  are 
distinct  causes  and  subjects  of  the  distinct  formal  guilt; 
though  con-causes,  and  partial  causes  of  the  effect :  so  that 
it  is  only  by  multiplication  that  we  make  the  guilt  or  sin  of 
another  to  become  the  matter  of  sin  to  us,  the  form  result- 
ing from  ourselves. 

2.  All  men  that  are  guilty  of  the  sin  and  damnation  of 
other  men,  are  not  equally  guilty  :  not  only  as  some  are  par- 
doned upon  repentance,  and  some  remain  impenitent  and 
unpardoned ;  but  as  some  contribute  wilfully  to  the  mis- 
chief, and  with  delight,  and  in  a  greater  measure ;  and  some 
only  in  a  small  degree,  by  an  oversight,  or  small  omission, 
or  weak  performance  of  a  duty,  by  mere  infirmity  or 
surprise. 

3.  All  that  do  not  hinder  sin,  or  reprove  it,  are  not 
guilty  of  it ;  no  more  than  all  that  do  not  punish  it ;  but 
those  only  that  have  power  and  opportunity,  and  so  are  call- 
ed by  God  to  do  it. 

4.  If  another  man  will  sin,  and  destroy  his  soul,  by  the 
occasion  of  my  necessary  duty,  I  must  not  cease  my  duty 
to  prevent  such  men's  sin  or  hurt ;  else  one  or  other  will  by 
their  perverseness,  excuse  me  from  almost  all  the  duty  which 
I  should  do.  I  must  not  cease  praying,  hearing,  sacra- 
ments, nor  withdraw  from  church-communion,  because 
another  will  turn  it  to  his  sin ;  else  satan  should  use  the 

VOL.   VI.  •  R 


« 


242  CHRISTIAN    DIRECTORY.  [PART    IV. 

8in  of  others  to  frustrate  all  God's  worship.  Yet  I  must 
add,  that  many  things  cease  to  be  a  duty,  when  another  will 
be  so  hurt  by  them. 

5.  I  am  not  guilty  of  all  men's  sins,  which  are  committed 
in  my  presence ;  no,  though  I  know  beforehand  that  they 
will  sin.  For  my  calling  or  duty  may  lead  me  into  the 
presence  of  those,  that  I  may  foreknow  will  sin.  Wicked 
men  sin  in  all  that  they  do,  and  yet  it  followeth  not,  that  I 
must  have  nothing  to  do  with  them.  Many  a  failing  which 
is  his  sin,  may  a  minister  or  church  be  guilty  of,  even  in 
that  public  worship  of  God,  which  yet  I  am  bound  to  be 
present  at. 

But  of  all  these  somewhat  is  said  before,  Chap.  xii. 


CHAPTER  XV. 


General  Directiom  for  the  furthering  of  the  Salvation  of 

others. 

m 

The  great  means  which  we  must  use  for  the  salvation  of  our 
neighbours,  are. 

Direct,  i.  '  Sound  doctrine  :  let  those  who  are  their  in- 
structors, inculcate  the  "wholesome  principles  of  godliness ; 
which  are,  selfdenial,  mortification,  the  love  of  God  and 
man,  the  hopes  of  heaven,  universal,  absolute  obedience  to 
God ;  and  all  this  by  faith  in  Jesus  Christ,  according  to  the 
holy  Scriptures.'  Instead  of  novelties,  or  vain  janglings, 
and  perverse  disputings,  teach  them  these  principles  here 
briefly  named,  over  and. over  an  hundred  times  ;  open  these 
plainly,  till  they  are  well  understood.  These  are  the  ne- 
cessary, saving  things  ;«this  is  the  doctrine  which  is  accord- 
ing to  godliness,  which  will  make  sound  Christians,  of  sound 
judgments,  sound  hearts,  sound  conversations,  and  sound 
consciences !  God  sanctifieth  his  chosen  ones  by  these 
truths. 

Direct,  ii.  '  Tlierefore  do  your  best  to  help  others  to  the 
benefit  of  able  and  faithful  pastor^,  and  instructors.'  A 
fruitful  soil  is  not  better  for  your  seed ;  nor  a  good  pasture 
for  your  horse  or  cattle  ;  nor  wholesome  diet  for  yourselves, 
than  such  instructors  are  for  your  neighbours'  souls.     If 


CHAP.  XV.]  CHRISTIAN  POLITICS.  243 

jou  love  them,  you  should  be  more  desirous  to  help  them  to 
good  teachers ;  or  plant  them  under  a  sound  and  powerful 
ministry,  than  to  procure  them  any  worldly  benefits.  One 
time  or  othei^  the  Word  may  prevail  with  them.  It  is  hope<^ 
fial  to  be  still  in  mercy's  way. 

Direct,  iii.  '  The  concord  of  their  teachers  among  them- 
selves, is  a  great  help  to  the  saving  of  the  flock.'  *'  That 
they  all  may  be  one,  as  thou  Father  art  in  me,  and  I  Ih  thee, 
that  they  also  may  be  one  in  us ;  that  the  tvorld  may  believe 
that  thou  hast  sent  me  *."  Concord  much  furtheveth  reve- 
rence and  belief;  and  consequently  men's  salvation  (so  U 
be  a  holy  concord). 

,  Direct,  iv.  *  The  concord  also  of  godly,  private  ChHs^ 
tians  hath  the  same  effect.'  When  the  Ignoviint  see  here  a 
sect,  and  there  a  sect,  and  heiir  them  condeitining  oh^ 
another,  it  teacheth  them  to  contemn  them  all,  <tild  think' 
contemptibly  of  piety  itself;  but  eonooTd  layeth  tn  awe 
upon  them. 

Direct,  v.    '  The  blameless,  humble,  loving,  hcfatenly 
lives  of  Christians,  is  a  powerfhl  means  of  winning  souls.' 
Preach  therefore  every  one  of  you,  by  such  a  coflversatie^  * 
to  IJI  your  neighbours,  whom  yon  desire  to  save. 

Direct.  VI.  '  Keep  those  whom  you  would  save  itinhuin*^ 
Me,  patient,  learning  posture ;  and  keep  them  from  proud 
wii^ngUngs,  tod  roniiing  after  novelties  and  sects.'  The 
humble  leamet  takes  root  ddwnward^  and  mlently  growetk 
ttp  td  wisdom ;  but  if  oncd  they  grow  self^ooMceited,  th(iy 
turn  to'tnranglings,  and  plaoe  their  religion  in  espoused,  mtr 
gttlar  opinions,  and  in  being  on  this  or  that  side,  or  church; 
ted  foil  into  divided  congregations,  where  the  business  is  to 
kmld  u^  souls  by  destroying  charity,  and  teaefatng  sectaries 
to  overvalue  themselves,  and  despise  dissenters;  Till  at 
last  they  run  themselves  o«t  of  breath,  and  periiaps  hll  out 
with  all  true  religion. 

Direct,  vii.  '  I>o  what  you  can  to  place  them  in  goed 
fiuniKeB,  and  when  they  are  to  be  married,  to  join  them  to 
sneh  as  are  fit  to  be  thei^  helpers.'  In  fiunilies  and  relations 
of  that  sort,  peopto  are  so  near  together,  and  in  such  cott- 
nUmt  converse,  that  it  will  be  very  much  of  the  help  ot  hilt- 
dvMMje  of  their  sSiltatioii. 

.  •  jfohu  Kvti.  ft.  i!k 


244  CHRISTJAN    DIRECTORY.  [PART    IV. 

Direct,  viii.  '  Keep  them  also  as  mach  as  is  possible  in 
good  company,  and  out  of  bad,  seducing  company ;  espe- 
cially those  that  are  to  be  their  familiars/  The  world's  ex- 
perience telleth  us  what  power  company  hath,  to  make  men 
better  or  worse  :  and  what  a  .great  advantage  it  is  to  work 
any  thing  on  men's  minds,  to  have  interest  in  them,  and  in- 
timacy with  them ;  especially  with  those  that  are  yet  to  re- 
eeiTe  their  deepest  impressions. 

Direct,  ix.  '  Keep  them  from  the  most  dangerous  baits, 
opportunities,  and  temptations  to  sensuality.'  Withdraw 
the  tinder  and  gunpowder  from  the  fire.  There  is  no  curing 
a  drunkard  ordinarily  in  an  alehouse  or  tavern,  or  a  forni- 
cator, while  he  is  near  the  objects  of  his  lu&t,  nor  a  glutton, 
at  a  full»  enticing  table.  Set  them  at  a  farther  distance  from 
the  danger,  if  you  would  have  them  safe.  '  Nemo  diu  tutus 
periculo  proximus'.' 

Direct,  x.  '  Take  the  advantage  of  their  personal  afflic- 
tions, or  any  other  notable  warnings  that  are  near  them. 
Keep  them  oft  in  the  house  of  mourning,  where  death  may 
be  as  in  their  sight ;  and  keep  them  out  of  the  house  of 
foolish  mirth.'  *The  time  of  sickness  is  an  awakening  time, 
and  powerfully  openeth  the  ear  to  counsel.  The  sight  of 
ihe  dead  or  dying  persons,  the  hearing  of  sick  men's  wishes 
iBLnd  complaints,  the  sight  of  graves,  and  dead  men's  bones 
(if  not  too  oft  to  make  it  customary)  doth  often  force  the 
fnost  foolish  and  obstinate,  to^  some  manlike,  profitable 
thoughts.  When  the  noise  of  foolish  mirth  and  sports,  at 
rabble-nieetings,  stage-plays,  and  May-games,  riotings,  or 
immoderate,  rude,  or  tempting  plays,  do  kill  all  sober,  saving 
motions,  and  indispose  the  mind  to  all  that  is  good.  Though 
seasonable  and  useful  delights  are  lawful,  yet  such  as  are 
unseasonable,  immoderate,  ensnaring,  scandalous,  or  un- 
profitable, ace  pernicious  or  poison  to  the  soul. 

Direct,  xi.  '  Engage  them  in  the  reading  of  the  holy 
Scriptures,  and  of  such  books  of  practical  divinity,  as  do  at 
once  most  plainly  acquaint  them  with  the  principles  of  re- 
ligion, and  piercingly  set  them  home  upon  the  conscience  ; 
that  judgment  and  afiPection,  head  and  heart  may  be  edified 
at  once.  Such  suitable  books  .may  be  daily  their  compa- 
nions ;  and  it  is  a  great  advantage  to  them,  that  they  may 
have  a  powerful  sermon  when  they  please,  and  read  over 

*  Seneca. 


CHAP.  XV«]  CHRISTIAN  POLITICS.  245 

the  same  things  as  oft  as  the  frailty  of  their  memories  do 
require.  Such  private,  imiocent  companions  have  saved 
many  a  soul. 

Direct,  xii.  '  Engage  them  in  a  constant  course  of 
prayer,  (whether  it  be  with  a  book,  or  form,  or  without,  ac- 
cording to  the  parts  and  condition  of  the  person).'  For  the 
often  approaching  to  God  in  so  holy  a  work,  will  affright  or 
shame  a  man  from  sin,  and  stir  him  up  to  serious  thoughts 
of  his  salvation,  and  engage  him  to  a  godly  life. 

Direct,  xiii.  '  If  you  would  have  all  these  means  effec* 
tual  to  men's  conversion  and  salvation,  shew  them  all  hearty 
love  and  kindness,  and  do  them  all  the  good  you  can.' 
Men  are  naturally  more  easily  sensible  of  the  good  of  their 
bodies,  than  of  their  souls  ;  and  a  kindness  to  the  body  is 
thankfully  received,  and  may  prepare  them  to  receive  a 
greaiter  benefit.  What  you  are  unable  to  do  for  them  your- 
selves, solicit  those  that  are  able  to  do ;  or,  if  you  cannot 
do  that  either,  at  least  shew  your  pity  and  good-will.  Love 
is  the  most  powerful  preacher  in  the  world. 

Direct,  xiv.  '  Be  sure  that  you  have  no  fallings  out,  or 
quarrels  with  any  that  you  would  do  good  upon.  And  to 
ihat  end,  usually  it  is  the  best  way,  to  have -as  little  to  do 
with  them  in  buying  and  selling,  or  any  worldly  matters, 
where  mine  and  thine  may  come  into  competition,  as  possi- 
bly yQu  can :  or,  if  you  cannot  avoid  it,  you  must  be  con- 
tent to  part  with  somewhat  of  your  right,  and  suffer  some 
wrongs  for  fear  of  hurt  to  your  neighbour's  soul.'  Even 
godly  persons,  yea,  parents  and  children,  brethren  and  sis- 
ters, usually  fall  out  about  mine  and  thine.  And'  when 
self-interest  hath  bred  the  quarrel,  they  usually  think  ill  of 
the  person  who  is  supposed  to  injure  them;  and  then  they 
are  made  incapable  of  receiving  any  spiritual  good  by  him, 
and  if  he  seem  religious,  they  are  oft  alienated  from  religion 
for  his  sake.  And  all  unconverted  persons  are  selfish,  and 
usucdly  look  that  you  should  fulfil  their  desires,  and  suit 
yourselves  to  their  interest,  without  respect  to  right  or 
wrong,  or  to  your  own  sufferings !  Yet  such  as  these  must 
be  pitied  and  helped ;  and  therefore  it  is  usually  best  to 
avoid  all  chaffering  or  worldly  dealings  with  them,  lest  you 
lose  them.     And  when  that  cannot  be,  you  must  judge  a 


246  CHKISTIAK    DIRECTORY.  {PART  IV. 

liitk  departing  fix)in  your  own  right,  to  bt  a  rery  cheap 
price  to  procure  the  good  of  a  neighbour's  bouI. 

Direct,  xv.  '  See  that  in  matters  of  religion  you  neither 
run  too  far  from  such  men  in  things  lawful,  nor  yet  do  any 
thing  sinful  in  compliance  with  them.'  By  concurring  with 
them  in  any  sin,  you  will  harden  them,  and  hinder  their  eoa<- 
version ;  and  so  you  will  by  singular  or  violent  opposition 
in  things  indifferent.  Those  persons  are  quite  mistaken, 
who  think  that  godly  men  must  go  as  far  from  the  ungodly 
as  ever  they  can,  in  lawful  things ;  and  say,  '  The  ungodly 
4o  thus,  and  therefore  we  must  do  otherwise/  Paul  waa  of 
another  mind  and  practice,  when  he  circumcised  Timothy, 
and  '*  became  all  things  to  cdi  men,  to  save  some."  To 
fiace  religion  in  things  indifferent,  and  to  cry  out  against 
lawjFial  things  as  sinful,  or  to  fly  from  others  by  needless 
singularities',  is  a  great  cause  of  the  hardening  and  perdition 
of  multitudes,  turning  their  hearts  against  religion,  and 
making  them  diink  that  it  is  but  unneoessary  scruple,  and 
that  religious  persons  are  but  self^conceited,  brainniick  peo«- 
ple,  that  make  to  themselves  a  duty  of  their  superstition, 
and  condemn  all  that  be  not  as  humourous  as  diey.  Lay 
not  such  stumbling-blocks  before  any  whose  souls  you  de^ 
sire  to  save. 


CHAPTER  XVI. 


Special  Directions  for  Christian  Conference,  Exhortation,  and 

Reproof. 

Tit.  1.  Motives  to  Christian  Conference  and  Exhortation. 

Ths  right  use  of  speech  being  a  duty  of  such  plain  impor- 
tance, as  I  have  before  shewed  about  the  government  of  the 
tongue ;  and  it  being  a  way  of  communication,  by  whiek 
we  are  all  obliged  to  exercise  our  love  to  one  another,  eveQ 
in  the  greatest  matter,  the  paving  of  souls,  I  shall  fii^t  ai- 
deavour  to  persuade  them  to  this  duty,  who  make  too  little 
conscience  of  it;  and  that  by  these  following  considera- 
tions. 

Mot.  \.  *  Consider  that  it  is  the  exercise  of  our  humanity ; 


CHAP,  XVI,]  CHRISTIAN  POLITICS.  247 

reason  and  speech  do  difference  us  from  the  brutes.  If  by 
being  reasonable  we  are  men,  then  by  using  reason  we  live 
as  men ;  and  the  first  communicative  use  of  reason  is  by 
speech ;  by  thinking,  we  exercise  reason  for  ourselves ;  by 
speaking,  we  exercise  it  (first)  for  others/  Therefore  if  our 
reason  be  given  us  for  the  highest  uses  to  ourselves,  (to 
know  God  and  eternal  life,  and  the  means  thereto,)  then 
certainly  our  speech  is  also  given  us,  for  the  same  highest 
uses,  by  way  of  communication  unto  others.  Use  therefore 
your  tongues  to  those  noble  ends,  for  which  they  were  given 
you,^  Use  them  as  th^  tonnes  of  men,  to  the  ends  which 
human  nature  is  created  for* 

Jlfo^.  II.  '  There  is  no  subject  so  sublime  and  honourable 
for  the  tongue  of  man  to  be  employed  about,  as  the  matters 
of  Qod,  and  life  eternal/  Children  will  talk  of  childish 
toys,  and  countrymen  talk  of  their  com  and  cattle,  and 
pniices  and  statesmen  look  down  on  these  with  contemp- 
tuous smiles,  as  much  below  them :  but  crowns  and  king- 
doms are  incomparably  more  below  the  business  of  a  holy 
soul !  The  higher  subjects  philosophers  treat  of,  the  more 
honourable  (if  well  done)  are  their  discourses.  But  none 
is  so  high  as  God  and  glory. 

Mot.  III.  '  It  is  the  most  profitable  subject  to  the  hear- 
ers.'   A  discourse  of  riches,  at  the  most,  can  but  direct 
them  how  to  grow  rich ;  a  discourse  of  honours  usually  puf- 
feth  up  the  minds  of  the  ambitious :  and  if  it  could  advance 
the  auditors  to  honour,  the  fruit  would  be  a  vanity  little  to 
be  desired.     But  a  discourse  of  God,  and  heaven,  and  holi- 
ness, doth  tend  to  change  the  hearers'  minds  into  the  na- 
ture of  the  things  discoursed  of:  it*  hath  been  the  means  of 
converting  and  sanctifying  many  a  thousand  souls.     As 
learned  discourses  tend  to  make  men  learned  in  the  things 
discoursed  of;  so  holy  discourses  tend  to  make  men  holy. 
For  as  natural  generation  begetteth  not  gold  or  kingdoms, 
but  a  man  ;  so  speech  is  not  made  to  communicate  to  others 
(directly)  the  wealth,  or  health,  or  honours,  or  any  extrin- 
sical things  which  the  speaker  hath ;  but  to  communicate 
those  mental  excellencies  which  he  is  possessed  of*    "  The 
sweetness  of  the  lips  increaseth  learning.     Understanding  is 
a  well-spring  of  life  to  him  that  hath  it*."     "  In  the  lips  of 

•  Prov.  xvi.  21,  ««. 


248  CHKlJITIAN    DIRECTORY.  [PART   IV., 

him  that  hath  understanding,  wisdom  is  found. ^The  lips 

of  the  righteous  feed  many  ^Z'  "  The  lipo  of  the  wise  dis- 
perse knowledge ;  but  the  heart  of  the  foolish  doth  not  so  *^." 
"  There  is  gold,  and  a  multitude  of  rubies ;  but  the  lips  of 
knowledge  are  a  precious  jewel  *^."  "  The  tongue  of  the  just 
18  as  choice  silver ;  the  heart  of  the  wicked  is  little  worth  V 

Mot,  IV.  *  Holy  discourse  is  also  most  profitable  to  the 
speaker  himself/  Grace  increaseth  by  the  exercise.  Even 
in  instructing  others  and  opening  truth,  we  are  ofttimes 
more  powerfully  led  up  to  further  truth  ourselves^  than  bj 
solitary  studies.  For  speech  doth  awaken  the  intellectual 
faculty,  and  keepeth  on  the  thoughts  in  order,  and  one  truth 
oft  inferreth  others,  to  a  thus  excited  and  prepared  imnd. 
And  the  tongue  hath  a  power  of  moving  on  our  hearts ; 
when  we  blow  the  fire  to  warm  another,  both  the  exercise 
and  the  fire  warm  ourselves :  it  kindleth  the  flames  of  holy 
love  in  us,  to  declare  the  praise  of  God  to  others ;  it  in- 
creaseth a  hatred  of  sin  in  us,  to  open  its  odiousnesa  to 
others.  We  starve  ourselves,  when  we  starve  the  souls 
which  we  should  cherish. 

Mot.  V.  '  Holy  and  heavenly  discourse  is  the  most  de- 
lectable.* I  mean  in  its  own  aptitude,  and  to  a  mind  that 
is  not  diseased  by  corruption.  That  which  is  most  great, 
and  good,  and  necessary,  is  most  delectable.  What  should 
best  please  us,  but  that  which  is  best  for  us?  And  best  for 
others?  And  best  in  itself ?  The  excellency  of  the  sub- 
ject maketh  it  delightful !  And  so  doth  the  exercise  of  our 
gtaces  upon  it :  and  serious  conference  doth  help  down  the 
truth  into  our  hearts,  where  it  is  most  sweet.  Besides  that 
nature  and  charity  make  it  pleasant  to  do  good  to  othera. 
It  can  be  nothing  better  than  a  subversion  of  the  appetite 
by  carnality  and  wickedness,  that  maketh  any  one  think 
idle  jests,  or  tales,  or  plays,  to  be  more  pleasant  than  spi- 
ritual, heavenly  conference ;  and  the  talking  of  riches,  or 
sports,  or  lusts,  to  be  sweeter  than  to  talk  of  God,  and 
Christ,  and  grace,  and  glory.  A  holy  mind  hath  a  continual 
feast  in  itself  in  meditating  on  these  things,  and  the  com- 
municating of  such  thoughts  to  others,  is  a  more  common^ 
and  so  a  more  pleasant  feast. 

»»  Pruv.  X.  13.  21.  e  Plrav.  xv.  7. 

*  Pfov.  XX.  1&,  •  Prov. ;{.  JO. 


CHAP.  XVI.]         CHRISTIAN  POLITICS.  249 

Mot.  VI.  '  Our  faithfulness  to  God  obligeth  us  to  speak 
his  praise,  and  to  promote  his  truth,  and  plead  his  cause 
against  iniquity.'  Hath  he  given  us  tongues  to  magnify 
his  name,  and  set  before  us  the  admirable  frame  of  all  the 
world,  to  declare  his  glory  in  ?  And  shall  we  be  backward 
to  so  sweet  and  great  a  work  ?  How  precious  and  useful  is 
all  his  holy  Word  ?  What  light,  and  life,  and  comfort  may 
4t  cause?  And  shall  we  bury  it  in  silence  ?  What  company 
can  we  come  into  almost,  where  either  the  barefaced  com- 
mitting of  sin,  or  the  defending  it,  or  the  opposition  of  truth 
or  godliness,  or  the  frigidity  of  men's  hearts  towards  Ood, 
and  supine  neglect  of  holy  things,  do  not  call  to  us,  if  we 
are  the  servants  of  Ood,  to  take  his  part ;  and  if  we  are  the 
children  of  light,  to  bear  our  testimony  against  the  darkness 
of  the  world,  and  if  we  love  Ood,  and  truth,  and  the  souls  of 
men,  to  shew  it  by  our  prudent,  seasonable  speech  ?  Is  he 
true  to  Ood,  and  to  his  cause,  that  will  not  open  his  mouth 
to  speak  for  him  ? 

Mot.  VII.  '  And  how  precious  a  thing  is  an  immortal 
soul,  and  therefore  not  to  be  neglected.'  Did  Christ  think 
souls  to  be  worth  his  mediation,  by  such  strange  condescen- 
sion, even  to  a  shameful  death  ?  Did  he  think  them  worth 
his  coming  into  flesh,  to  be  their  teacher  t  And  will  you 
not  think  them  worth  the  speaking  to  ? 

Mot.  VIII.  '  See  also  the  greatness  of  your  sin,  in  the 
negligence  of  unfaithful  ministers.'  It  is  easy  to  see  the 
odiousness  of  their  sin,  who  preach  not  the  Oospel,  or  do 
no  more  than  by  an  hour's  dry  and  dead  discourse,  shift  off 
the  serious  work  which  they  should  do,  and  think  they  may 
'  be  excused  from  all  personal  oversight  and  helping  of  the 
people's  souls,  all  the  week  after.  And  why  should  you 
hot  perceive  that  a  dumb,  private  Christian  is  also  to  be 
condemned,  as  well  as  a  dumb  minister?  Is  not  profitable 
conference  your  duty,  as  well  as  profitable  preaching  is  his? 
How  many  persons  condemn  themselves,  while  they  speak 
against  unfaithful  pastors  ?  being  themselves  as  unfaithful 
to  families  and  neighbours,  as  the  other  are  to  the  flock  ? 

Mot,  IX.  '  And  consider  how  the  cheapness  of  the  means, 
doth  aggravate  the  sin  of  yojur  neglect?  And  shew  much 
unmercifulness  to  souls.'  Words  cost  you  little ;  indeed 
alone,  without  the  company  of  good  works,  they  are  too 


260  CHRISTIAN    DIRECTORY.  [PART  IV. 

oll^ap  for  God  to  acce)>t  of.  Bat  if  an  hypocrite  may  bring 
#0  cheap  a  sacrifice,  who  is  rejected,  what  doth  he  deserve 
that  thinketh  it  too  dear  ?  What  will  that  man  do  for  Gk>d, 
or  for  his  neighbour's  soul,  who  will  not  open  his  mouth  to 
speak  for  them  ?  He  seemeth  to  have  less  love  than  that 
loan  in  hell  ^  who  would  so  fain  have  had  a  messenger  sent 
from  another  world,  to  have  warned  his  brethren,  and  saved 
them  from  that  place  of  torment. 

Motf  X.  '  Your  fruitful  conference  is  a  needful  help  to 
the  ministerial  work/  When  the  preacher  hath  publicly 
delivered  the  Word  of  God  to  the  assembly,  if  you  would  so 
far  second  him,  as  in  your  daily  converse  to  set  it  home  on 
the  hearts  of  those  that  you  have  opportunity  to  discourse 
with«  how  great  an  assistance  would  it  be  to  his  success  ? 
Though  he  must  teach  them  publicly,  and  from  house  to 
house  >,  yet  is  it  not  possible  for  him  to  be  so  frequent  and 
fiimiliar  in  daily  conference  with  all  the  ignorant  of  the 
place,  as  those  that  are  still  with  them  may  be.  You  are 
mmy^  and  he  is  but  one,  and  can  he  but  in  one  place  at 
0noe.  Your  business  bringeth  you  into  their  company, 
wheyi  he  cannot  be  there.  Q  happy  is  that  wnistar  mho 
ba4h  such  a  people,  who  will  daily  pMicb  over  the  matter 
of  his  public  sermoi»»  in  tlwir  private  conference  with  one 
another!  Many  hands  make  quick  work«.  This  would 
most  effectually  prevail  against  the  powers  of  darkness,  and 
cast  out  satan  from  multitudes  of  miserable  souls. 

Mai»  XI.  '  Yea,  when  ministers  are  wanting,  through 
scarcity,  persecution,  or  imfaithfulness  and  negligence,  the 
people's  holy,  profitable  conference,  would  do  much  towards 
the  supplying  of  that  want/  There  have  few  places  and 
ages  of  the  world  been  so  happy,  but  that  learned,  able, 
faithful  pastors  have  been  so  few,  that  we  had  need  to  pray 
to  the  Lord  of  the  harvest  to  send  forth  more.  And  it  is 
nothing  unusual  to  have  those  few  silenced  or  hindered  from 
the  preaching  of  the  Gospel,  by  the  factions  or  the  malig- 
nity of  the  world !  And  it  is  yet  more  common  to  have  ig- 
norant or  ungodly  persons  in  that  office,  who  betray  the 
people's  souls  by  their  usurpation,  impiety,  or  slothfulness. 
But  if  in  all  such  wants,  the  people  that  fear  God,  would  do- 
their  part  in  private  conference^  it  would  be  an  excellent 

f  Luke  xf  i.  i  Acts  yz.  90, 


OUAP.  XVI.]  CHRISTIAN    POLITICS.  261 

•apply.    Ministers  may  be  silenced  from  public  preaching, 
when  you  cannot  be  silenced' from  profitable  discourse* 

Moi.  XII.  Mt  is  a  dnty  that  hath  many  great  advantages 
for  success.'  1.  You  may  choose  your  season ;  if  one  time 
be  not  fit»  you  may  take  another.  2.  You  may  choose  the 
person,  whom  you  find  to  have  the  greatest  necessity  or  ca- 
pacity, and  where  your  labour  is  most  likely  to  take.  3* 
You  may  choose  your  subject,  and  speak  of  that  which  you 
find  most  suitable.  There  is  no  restraint  or  imposition 
upon  you,  to  hinder  your  liberty  in  this.  4.  You  may 
choose  your  arguments  by  which  you  would  enforce  it.  6. 
Interlocutory  conference  keepeth  your  auditors  attentaye* 
and  carrieth  them  on  along  with  you  as  you  go.  And  it 
maketh  the  application  much  more  easy,  by  their  neameas 
and  the  familiarity  of  the  discourse  \  when  sermons  are  usu- 
aOy  heand  but  as  an  insignificant  sound,  or  words  of  course. 
6*  Yott  may  at  your  pleasure  go  back  and  repeat  those 
things  which  the  hearer  doth  understand,  or  doth  forget  ^ 
which  a  preacher  in  the  pulpit  cannot  do  without  the  cen- 
sure of  the  more  curious  amditors.  7.  You  may  perceive  by 
the  answers  of  them  whom  yon  speak  to,  what  particulam 
you  need  most  to  insist  on,  and  what  objeotioiw  you  ahooU 
most  carefully  resolve ;  and  when  you  have  satisfied  them, 
and  may  proceed.  All  which  it  is  hard  for  a  minister  to  do 
in  public  preaching ;  and  is  it  not  a  great  si|i  to  neglect  such 
an  advantageous  duty  ? 

Moi.  XIII.  '  And  it  should  somewhat  encourage  you  to 
it,  that  it  is  an  unquestionable  duty,  when  many  other  are 
brought  into  controversy.'  Ministers  preach  under  th#  re- 
gulation of  human  laws  and  canons,  and  it  is  a  great  contro- 
versy with  many,  whether  they  should  preach,  when  thc^ 
are  silenced  or '  forbidden  by  their  superiors ;  but  whether 
you  may  speak  for  God  and  for  men's  salvation  in  your  fi|- 
miiiar  conference,  no  man  questioneth,  nor  doth  any  law 
fotbid  it. 

Mot,  XIV.  '  Hath  not  the  fruitfnl  conference  of  othem^ 
in  the  days  of  your  ignorance,  done  good  to  you  V  Have 
you  net  been  instructed,  convinced,  persuaded,  and  com- 
forted by  it  ?  What  had  become  of  you,  if  all  men  had  let 
you  alone,  and  pctst  you  by,  and  left  you  to  youraelves  ? 


252  CHRISTIAN    DIRECTORY.  [PART  IV. 

And  doth  not  justice  require  that  you  do  good  to  others,  as 
others  have  done  to  you ;  in  the  use  of  such  a  tried  means? 

Mot,  XV.  '  Consider  how  forward  the  devil's  servants  are 
to  plead  his  cause !'  How  readily  and  fiercely  will  an  igno- 
rant»  drunken  sot  pour  out  his  reproaches  and  scorns  against 
religion !  And  speak  evil  of  the  things  which  he  never  un- 
derstood !  How  zealously  will  a  Papist^  or  heretic,  or  schis- 
matic, promote  the  interest  of  his  sect,  and  labour  to  pro- 
selyte others  to  his  party !  And  shall  we  be  less  zealous 
and  serviceable  for  Christ,  than  the  devil's  servants  are  for 
him?  And  do  less  to  save  souls,  than  they  do  to  damn 
them? 

Mot.  XVI.  '  Nay,  in  the  time  of  your  sin  and  ignorance, 
if  you  have  not  spoken  against  religion,  nor  taught  others 
to  curse,  or  swear,  or  speak  in  ribald,  filthy  language,  yet, 
at  least,  you  have  spent  many  an  hour  in  idle,  fruitless  talk? 
And  doth  not  this  now  oblige  you,  to  shew  your  repentance 
by  more  fruitful  conference  V  Will  you  since  your  conver- 
sion, speak  as  unprofitably  as  you  did  before  ? 

Mot.  XVII.  '  Holy  conference  will  prevent  the  guilt  of 
foolish,  idle  talk.'  Men  will  not  be  long  silent,  but  will 
talk  of  somewhat,  and  if  they  have  not  profitable  things  to 
talk  of,  they  will  prate  of  vanity.  All  the  foolish  chat,  and 
frothy  jests,  and  scurrilous  ribaldry,  and  envious  backbiting, 
which  taketh  up  men's  time,  and  poisoneth  the  hearers,  is 
caused  by  their  want  of  edifying  discourse,  which  should 
keep  it  out.  The  rankest  wits  and  tongues  will  have  most 
weeds,  if  they  be  not  cultivated  and  taught  to  bear  a  better 

crop. 

Mot.  XVII I.  '  Your  tongues  will  be  instrumental  to  pub- 
lic good  or  public  hurt.'  When  filthy,  vain,  and  impious 
language  is  grown  common,  it  will  bring  down  common 
plagues  and  judgments  !  And  if  you  cross  not  the  custom, 
you  seem  to  be  consenters,  and  harden  men  in  their  sin. 
But  holy  conference  may,  at  least,  shew  that  some  partake 
not  of  the  evil,  and  may  free  them  from  the  plague,  if  they 
prevail  not  with  others  so  far  as  to  prevent  it.  **  Then  they 
that  feared  the  Lord,  spake  often  one  to  another,  and  the 
Lord  hearkened,  and  heard  it ;  and  a  book  of  remembrance 
was  written  before  him  for  them  that  feared  the  Lord,  and 
thought  upon  his  name.     And  they  shall  be  mine,  saith  the 


CHAP.  XYI.]  CHRISTIAN  POLITICS.  253 

Lord  of  hosts,  in  that  day  when  I  make  up  my  jewels,  and 
I  will  spare  them  as  a  man  spareth  his  own  son  that  senreth 
him  K*' 

Mot.  XIX.  '  Consider  what  great  necessity  there  is  every 
where  of  fruitful,  edifying  speech.'  1.  In  the  multitude  of 
the  ignorant;  and  the  greatness  of  their  ignorance.  2.  The 
numbers  of  the  sensual  and  obstinate.  3.  The  power  of 
blindness,  and  of  every  sin ;  what  root  it  hath  taken  in  the 
most  of  men.  4.  The  multitude  of  baits  which  are  every 
where  before  them.  5.  The  subtlety  of  satan  and  his  in- 
struments in  tempting.  6.  The  weeJcness  and  inconstancy 
of  man^  that  hath  need  of  constant  solicitation.  7.  The 
want  of  holy,  faithful  pastors,  which  maketh  private  men's 
diligence  the  more  necessary.  And  in  such  necessity  to 
shut  up  our  mouths,  U  to  shut  up  the  bowels  of  our  com- 
passion, when  we  see  our  brother's  need ;  and  how  then 
doth  the  love  of  Qod  dwell  in  us '  ?  To  withhold  our  exhor- 
tation, is  as  the  withholding  of  corn  from  the  poor  in  time 
of  famine,  which  procureth  a  curse ''.  And  though  in  this 
case  men  are  insensible  of  their  want,  and^  take  it  not  ill  to 
be  past  by,  yet  Christ  that  died  for  them,  will  take  it  ill. 

Jlfo^.  XX.  '  Lastly,  consider  how  short  a  time  you  are 
like  to  speak ;  and  how  long  you  must  be  silent.'  Death 
will  quickly  stop  your  breath,  and  lay  you  in  the  dark,  and 
tell  you  that  all  your  opportunities  are  at  an  end.  Speak 
now,  for  you  have  not  long  to  speak.  Your  neighbours' 
lives  are  hasting  to  an  end,  and  so  are  yours ;  they  are  dying 
and  must  hear  no  more,  (till  they  hear  their  doom,)  and  you 
are  dying,  and  must  speak  no  more ;  and  they  will  be  lost 
for  ever,  if  they  have  not  help :  pity  them  then,  and  call  on 
them  to  foresee  the  final  day ;  warn  them  now,  for  it  must 
be  now  or  never  :  there  is  no  instructing  or  admonishing  in 
the  ^rave.  Those  sculls  which  you  see  cast  up,  had  once 
tongues  which  should  have  praised  their  Creator  and  Re- 
deemer, and  have  helped  to  save  each  other's  souls ;  but 
how  they  are  tongueless.  It  is  a  great  grief  to  us  that  are 
now  here. silenced,  that  we  used  not  our  ministry  more  la- 
boriously and  zealously  while  we  had  time.  And  will  it  not 
be  so  with  you,  when  death  shall  silence  you,  that  you  spake 
not  for  Ood  while  you  had  a  tongue  to  speak  ? 

k  MaL  ill.  16, 17.  *  1  John  iiL  17.  ^  Prov.  zi.  «6. 


254  CHRISTIAN   DIRKCTOKr.  [PARlT  IT. 

Let  all  these  considerations  stir  up  all  that  Ood  hath 
taught  a  holy  language,  to  use  it  for  their  Mustef's  service 
while  they  may,  and  to  repent  of  sinful  silence. 

Tit.  2.  Directions  for  Christian  Ctmference  and  Edifying 

Direct,  i .  The  most  necessary  direction  for  a  fruitful  tongue 
is  to  get  a  well-furnished  mind,  and  a  holy  heart,  and  to  Wftlk 
with  God  in  holiness  yourselres :  for  out  of  the  abundance  of 
the  heart  the  mouth  will  speak/  That  which  you  are  fullest  (yf, 
18  most  ready  to  come  forth.  1 .  Spare  for  no  study  or  hibowr 
to  get  understanding  in  the  things  of  Ood  :  it  is  a  wearineM 
to  hear  men  talk  foolishly  of  any  thing,  but  no  where  so 
much  as  about  divine  and  heavenly  things.  A  wise  Chris>« 
tian  instructed  to  the  kingdom  of  Ood,  hath  a  treasury  ia 
his  mind,  out  of  which  he  can  bring  forth  things  new  and 
old^  "  Oo  from  the  presence  of  a  foolish  man,  when  thou 
perceivest  not  in  him  the  lips  of  knowledge '^•"  2.  Qet  all 
that  holiness  in  yourselves,  to  which  you  would  persuade 
another.  There  is  a  strange  communicating  power  in  tb^ 
course  of  nature,  for  every  thing  to  produce  its  like.  Learn- 
ing and  good  utterance  is  very  helpful ;  but  it  is  holineai 
that  is  aptest  to  beget  holiness  in  others.  Words  which 
prooeed  from  the  love  of  Ood,  and  a  truly  heavdnly  mind  do 
most  powerfully  tend  to  breed  in  others,  that  love  of  God 
and  heavenlymindedness.  3.  Live  in  the  practice  of  that 
which  you  would  draw  your  neighbour  to  practise.  A  man 
that  cometh  warm  from  holy  meditation,  or  fervent  prayeri 
doth  bring  upon  his  heart  a  fulness  of  matter,  and  an  earnest 
desire,  and  a  fitness  to  communicate  that  good  to  otbera^ 
which  he  himself  hath  felt. 

Direct,  ii.  'Eepecially  see  that  you  soundly  believt 
yourselves  what  you  are  to  speak  to  otherls.'  He  that  haA 
secret  infidelity  at  his  hearty  and  is  himself  unsatisfied,  whe^ 
ther  there  be  a  heaven  and  hell,  and  whether  sin  be  so  bad, 
and  holiness  so  necessary  as  the  Scripture  speaks,  wiH 
speak  but  heartlessly  of  them  to  another ;  but  if  we  believt 
these  things,  as  if  we  saw  them  with  our  eyes,  how  heartily 
shall  we  discourse  of  them ! 

'  Matt.  xiii.  5t.  "  Prov.  xiv.  7. 


CHAP.  XVI.]  CHRISTIAN  POLITICS.  2S& 

Direct,  iii.  '  Keep  a  compassionate  sense  of  the  misery 
of  ignorant,  ungodly,  impenitent  souls/  Think  what  a 
miserable  bondage  of  darkness  and  sensuality  they  are  in; 
and  that  it  is  light  that  must  recover  them :  think  oft  how 
quickly  they  must  die,  and  what  an  appearance  they  must 
make  before  the  Lord,  and  how  miserable  they  must  be  for 
ever,  if  now  they  be  not  convinced  and  sanctified !  And 
sure  this  will  stir  up  your  bowels  to  pity  them,  and  make 
you  speak. 

Direct,  iv.  *  Subdue  foolish  shame  or  bashfulness,  and 
get  a  holy  fortitude  of  mind.'  Remember  what  a  sin  it  is 
to  be  ashamed  of  such  a  master,  and  such  a  cause  and  work^ 
which  all  would  be  glad  to  own  at  last.  And  that  when  the 
wicked  are  not  ashamed  of  the  service  of  the  devil,  and  the 
basest  works.  And  remember  that  thi'eatening,  ''  Whoso- 
ever shall  be  ashamed  of  me,  and  of  my  words,  in  this  adul- 
terous and  sinful  generation,  of  him  also  shall  the  Son  of 
Man  be  ashamed,  when  he  cometh  in  the  glory  of  his  Far- 
ther, with  the  holy  angels  °." 

Direct,  v.  '  Be  always  furnished  with  those  particular 
truths  which  may  be  most  useful  in  this  service.'  Study 
to  do  your  work  (in  your  degree)  as  ministers  study  to  do 
theirs ;  who  are  not  contented  with  the  habitual  furniture 
of  their  minds,  but  they  also  make  particular  preparations 
for  their  particular  work.  If  you  are  to  go  into  the  field  to 
your  labour,  you  will  take  those  tools  with  you,  by  which 
it  must  be  done ;  so  do  when  you  go  abroad  among  any 
that  you  may  do  good  to,  and  be  not  unfurnished  for  edify-« 
ing  discourse. 

Direct,  vi.  '  Speak  most  of  the  greatest  things,  (the  fol- 
ly of  sin,  the  vanity  of  the  world,  the  certainty  and  near- 
ness of  death  and  j  udgment,  the  overwhelming  weight  of 
eternity,  the  necessity  of  holiness,  the  work  of  redemption, 
&c.)  and  choose  not  the  smaller  matters  of  religion  to  spend 
your  time  upon,  (unless  upon  some  special  reason).'  Among 
good  men  that  will  not  lose  their  time  on  vanity,  the  devil 
too  oft  prevaileth,  to  make  them  lose  it  by  such  religions 
conference,  as  is  little  to  edification,  that  greater  matters 
maybe  thereby  thrust  out;  such  as  Paul  calleth,  ''Vain 
janglings,   and    doting   about  questions    which  engender 

"  Mark  ^.38. 


266  CHRISTIAN  DIRECTORY.  [PART  IV. 

strife,  and  not  godly  edifying."  As  about  their  several 
opinions  or  parties,  or  comparing  one  preacher  or  person 
with  another,  or  such  things  as  tend  but  little  to  make  the 
hearers  more  wise,  or  holy,  or  heavenly. 

Direct,  vii.  'Suit  all  your  discourse  to  the  quality  of 
your  auditors.'  That  which  is  best  in  itself,  may  not  be 
best  for  every  hearer.  You  must  vary  both  your  subject 
and  manner  of  discourse,  1.  According  to  the  variety  of 
men*s  knowledge ;  the  wise  and  the  foolish  must  not  be 
spoken  to  alike.  2.  According  to  the  variety  of  their  mo- 
ral qualities  ;  one  may  be  very  pious,  and  another  weak  in 
grace,  and  another  only  teachable  aud  tractable,  and 
another  wicked  and  impenitent,  and  another  obstinate  and 
scornful.  These  must  not  be  talked  to  with  the  same  man- 
ner of  discourse.  3.  According  to  the  variety  of  particular 
sins  which  they  are  inclined  to ;  which  in  some  is  pride,  in 
some  sensuality,  lust  or  idleness,  in  some  covetousness, 
and  in  some  an  erroneous  zeal  against  the  church  and  cause 
of  Christ.  Every  wise  physician  will  vary  his  remedies, 
not  only  according  to  the  kind  of  the  disease,  but  accor- 
ding to  its  various  accidents,  and  the  complexion  also  of 
die  patient. 

Direct,  viii.  *  Be  sure  to  do  most,  where  you  have  most 
authority  and  obligation.'  He  that  will  neglect  and  slight 
his  family,  relations,  children  and  servants,  who  are  under 
him,  and  always  with  him,  and  yet  be  zealous  for  the  con- 
version of  strangers,  doth  discover  much  hypocrisy,  and 
sheweth,  that  it  is  something  else  than  the  love  of  souls,  or 
sense  of  duty,  which  carrieth  him  on. 

Direct,  ix.  'Never  speak  of  holy  things,  but  with  the 
greatest  reverence  and  seriousness  you  can.'  The  manner 
as  well  as  the  matter  is  needful  to  the  effect.  To  talk  of 
sin  and  conversion,  of  God  and  eternity,  in  a  common,  run- 
ning, careless  manner,  as  you  speak  of  the  men,  and  the 
matters  of  the  world,  is  much  worse  than  silence,  and  tend- 
eth  but  to  debauch  the  hearers,  and  bring  them  to  a  con- 
tempt of  Ood  and  holiness.  I  i^emember  myself,  that  when 
I  w€L8  young,  I  had  sometime  the  company  of  one  ancient 
godly  minister,  who  was  of  weaker  parts  than  many  others, 
but  yet  did  profit  me  more  than  most ;  because  he  would 
never  in  prayer  or  conference,  speak  of  Ood,  or  the  life  to 


CHAP.  XVI.]         CHRISTIAN  POLITICS.  S2t7 

come,  but  with  such  marvellous  seriousness  and  reverence^ 
as  if  he  had  seen  the  majesty  and  glory  which  he  talked  of. 

Direct,  x.  '  Take  heed  of  inconsiderate,  imprudent  pas- 
sages, which  may  mar  all  the  rest,  and  give  malignant  audi- 
tors advantage  of  contempt  and  scorn/  Many  honest 
Christians  through  their  ignorance,  thus  greatly  wrong  the 
cause  they  manage  (i  would  I  might  not  say,  many  minis- 
ters). Too  few  words  is  not  so  bad,  as  one  such  imprudent^ 
foolish  word  too  much. 

Direct,  xi.  'Condescend  to  the  Weak,  and  bear  with 
their  infirmity.'  If  they  give  you  foolish  answers,  be  not 
angry  and  impatient  with  them ;  yea,  or  if  they  perversely 
cavil  and  contradict.  **  For  the  servant  of  the  Lord  must 
not  strive,  but  be  gentle  to  all  men,  apt  to  teach,  patient; 
in  meekness  instructing  opposers,  if  Ood  peradventure  will 
give  them  repentance  to  the  acknowledging  of  the  truth  \" 
He  is  a  foolish  physician  that  cannot  bear  the  words  of  a 
phrenetic  or  delirant  patient. 

Direct,  xii.  'When  you  are  among  those  that  can  teach 
you,  be  not  so  forward  to  teach  as  to  learn.'  Be  not  eager 
to  vent  what  you  have  to  say,  but  desirous  to  hear  what 
your  betters  have  to  say.  Questions  in  such  a  case  should 
be  most  of  your  part :  it  requireth  great  skill  and  diligence 
to  draw  that  out  of  others,  which  may  profit  you ;  and  be 
not  impatient  if  they  cross  your  opinions,  or  open  your  igw 
norance.  Yea,  those  that  you  can  teach  in  other  things, 
yet  in  some  things  may  be  able  to  add  much  to  your  know- 
ledge. 

Tit.^.  Special  Directions  for  Reproof  and  Exhortation  for 

the  good  of  others. 

This  duty  is  so  great,  that  satan  hindereth  it  with  all  his 
power,  and  so  hard,  that  most  men  quite  omit  it  (unless  an 
angry  reproach  may  go  for  Christian  exhortation):  and 
some  spoil  it  in  the  management ;  and  some  |>roud,  censo- 
rious persons  mistake  the  exercise  of  their  pride  and  pas- 
sion, for  the  exercise  of  a  charitable.  Christian  duty ;  and 
seem  to  be  more  sensible  of  their  neighbour's  sin  and  inis- 
ery,  than  of  their  own.    Therefore  that  you  miscarry  not  in 

•tTlDi.iLt4,95. 

'vol.  VI.  s 


358  CHRISTIAN  Directory.        [part  it. 

to  needful  a  work,  I  shall  add  these  following  Directions^ 

Direct,  i.  '  Be  sure  first  that  your  reproof  have  a  right 
end ;  and  then  let  the  manner  be  suited  to  that  end/  If  it 
he  to  convince  and  convert  a  soul,  it  must  be  done  in  a 
manner  likely  to  prevail ;  if  it  be  only  to  bear  down  the  ar- 
guments of  a  deceiver^  to  preserve  the  standers-by,  to  vin- 
dicate die  honour  of  God  and  godliness,  and  to  dishonovr 
sin,  and  to  disgrace  an  obstinate  fieu^or  of  the  devil,  4heii 
another  course  is  fit.  Therefore  resolve  first,  by  the  quality 
of  the  cause  and  person,  what  must  be  your  end. 

Direct,  ii.  '  Be  sure  that  you  reprove  not  that  as  a  sin» 
which  is  no  sin  ;  either  by  mistaking  the  law  or  the  feet*' 
To  make  duties  and  sins  of  our  own  opinions  and  inven- 
tions, and  then  to  lay  out  our  zeal  on  these,  and  censure  or 
teprove  all  that  think  as  hardly  of  such  tilings  as  we.    This 
is  to  make  ourselves  the  objects  of  the  hearers'  pity,  and 
not  to  exercise  just  pity  towards  others  !    Such  repfx>oft 
deserve  reproof !     For  diey  discover  great  ignorance,  and 
pride,  and  self-oonceitedness,  and  very  much  harden  sin- 
ners in  their  way;  and  make  them  think  that  all  reproof  is 
but  the  vanity  of  fantastic  hypocrites.     In  some  cases  with  a 
child,  or  servant^  or  private  friend,  or  for  prevention,  we  may 
speak  of  faults  upon  hearsay  or  suspicion ;  but  it  must  be  as 
sdT  things  uncertain,  and  as  a  warning  rather  than  a  reprobf. 
In  ordinary  reproof  you  must  understand  the  case  before 
you  speak ;  it  is  a  shame  to  say  after,  *  I  thought  it  had  been 
otherwise.'    Such  an  erroneous  reproof  is  worse  than  none. 
Direct,  iii.  'Choose  not  the  smallest  sins  to  reprove, 
nor  the  smallest  duties  to  exhort  them  to.'    For  that  will 
jnake.  them  think  that  all  your  zeal  is  taken  up  with  little 
matters,  and  that  there  is  m>  great  necessity  of  regarding 
you;  and    conscience   will  be  but  little  moved  by  your 
'  speech :  when  greater  things  will  greatly  and  more  easily 

ejBTect  men. 
^  Direct,  iv.  *  Stop  not  (with  unregenerate  men)  in.  the 
mention  of  particular  sins  or  duties ;  but  make  use  of  par- 
ticulars to  convince  them  of  a  state  of  sin  and  misery/  It 
is  easy  to  convince  a  man  that  he  is  a  sinner;  and  when 
that  is  done,  he  is  never  the  more  humbled  or  converted; 
Cor  he  will  tell  you  that  all  are  sinners ;  anddierefore  he  iio- 
peth  to  speed  as  well  as  you*    But  you  must  make  him  dis- 


^ CHAP.  XVI.]         CHillSTIAN  POLITICS.  2^ 

cern  his  sinful  state,  and  shew  him  the  difference  between  fi 
penitent  ftinner,  and  an  impenitent ;  a  converted  sinner,  and 
an  unconverted ;  ajustified,  pardoned  sinner,  and  an  qn- 
jostified,  unpardoned  one ;  or  else  you  will  do  him  but  lit- 
tle good. 

Direct,  v.  '  Suit  the  manner  of  your  reproof  to  the  qua* 
lity  of  the  person.'  It  is  seldom  that  a  parent,  master  or 
superior,  must  be  reproved  by  a  private  inferior ;  and  wjhea 
it  ia  done,  it  must  be  done  with  great  submission  and  res- 
pect. An  angry,  peevish  person  must  be  dealt  with  tend^^ 
ly*  M  you  handle  tkoms  ;  but  a  duller,  sottish  person  must 
be  more  earnestly  and  warmly  dealt  with.  So  also  a  great- 
er sin  must  be  roughly  handled^  or  with  greater  detestation, 
than  a  less. 

Direct,  vi.  'Take  a  fit  season.'  Not  when  a  man  is  in 
drink,  or  passion,  or  among  others,  where  the  disgrace  will 
vex  or  harden  him ;  but  in  secret  between  him  and  you  (if 
his  conversion  be  your  end). 

Direct,  vii.  '  Do  all  in  love  and  tender  pity.'  If  you 
convince  not  the  hearer,  that  you  do  it  in  unfeigned  love» 
you  must  (usually)  expect  to  lose  your  labour  ;  because  you 
make  not  advantage  of  his  self-love,  to  promote  your  exhor- 
tations ;  therefore  the  exhorting  way  should  be  more  fre- 
quent than  the  reproving  way ;  for  reproof  disgraceth  and 
exasperateth,  when  the  same  tiling  contrived  into  an  exhor^ 
tatioii  may  prevail  p. 

Direct,  viii.  *  Therefore  be  as  much  or  more  in  shewing 
the  good  which  you  would  draw  them  to,  as  the  evil  w)iich 
you  would  turn  them  from.'  For  they  are  never  savingly 
converted,  till  they  are  won  to  the  love  of  God  a«dhoUnes6 ; 
therefore  die  opening  of  the  riches  of  the  Gospel,  and  the 
love  of  God,  and  the  joys  of  heaven,  must  be  the  gi:eategt 
•part  of  your  treaty  with  a  sinner* 

Direct,  ix.  '  And  labour  so  to  help  him  to  a  true  under* 
standing  of  the  nature  of  religion,  that  he  may  perceive 
that  it  Is  not  only  a  necessary,  but  a  pleasant  thing.'  All 
love  delights :  it  is  die  slander  and  misrepresentation  of 
godliness  by  the  devil,  the  world  and  the  flesh,  which  ma«* 
keAk  mistaken  sinners  shun  it.    The  way  to  convert  them, 

P  X  Thets.  iii.  15.     2  Cor.  U.  4.    Gal.  vL  1.    «  Tim.  ii.  to.     1  Theas.  v.  13. 


280  CHRISTIAN    DIRECTORY.  [PART  IT. 

and  win  their  hearts  to  it«  is  to  make  them  know  how  good- 
and  pleasant  it  is,  and  to  confute  those  calumnies. 

Direct,  x.  '  Yet  always  insert  the  remembrance  of  death, 
and  judgment,  and  hell/  For  the  drowsy  mind  hath  need 
to  be  awakened ;  and  love  worketh  best,  when  fear  subsenr- 
eth  it.  It  is  hard  to  procure  a  serious  audience  and  con- 
t  stderation  of  things  from  hardened  heartM,  if  the  sight  of 
death  and  hell  do  not  help  to  make  them  serious.  Danger 
which  must  be  escaped,  must  be  known  and  thought  on. 
These  things  put  weight  and  power  into  your  speech. 

Direct,  xi.  '  Do  all  as  with  Divine  authority ;  and  there- 
fore hare  ready  some  plain  texts  of  Scripture  for  the  duty, 
and  against  the  sin  you  speak  of  ^.'  Shew  them  where  God 
himself  hath  said  it. 

Direct,  xiu  '  Seasonable  expostulations,  putting  them- 
selves to  judge  themselves  in  their  answer,  hath  a  convin- 
cing and  engaging  force.'  As  when  you  shew  them  Scrip- 
ture, ask  them, '  Is  not  this  the  Word  of  Ood  ?  Do  you  not 
believe  that  it  is  true  ?  Do  you  think  he  thkt  wrote  this, 
knoweth  no  better  than  you  or  I,'  &c. 

Direct,  xiii.  *  Put  them  on  speedy  practice,  and  prudent^ 
ly  engage  them  to  it  by  their  promise.'  As  if  you  speak  to 
a  drunkard,  draw  him  to  promise  you  to  come  no  more  (at 
least,  of  so  long  a  time)  into  an  alehouse .  Or  do  not  drink 
ale  or  wine,  but  by  the  consent  of  his  wife,  or  some  sober, 
household  friend,  who  may  watch  over  him :  engage  the  vo- 
luptuous, the  unchaste,  and  gamester,  to  forsake  the  com- 
pany which  ensnareth  them.  Engage  the  ungodly  to  read 
the  Scripture,  to  frequent  good  company,  to  pray  morning 
and  night  (with  a  book  or  without,  as  they  are  best  able). 
Their  promise  may  bring  them  to  such  a  present  change  of 
practice,  as  may  prepare  for  more. 

Direct.  XIV.  '  If  you  know  any  near  you,  who  are  much 
fitter  than  yourselves,  and  more  likely  to  prevail,  procure 
them  to  attempt  that  which  you  cannot  do  successfully '.' 
At  least  when  sinners  perceive  that  it  is  not  only  one  man's 
opinion,  it  may  somewhat  move  them  to  reverence  the  re- 
'proof. 

Direct,  x  v. '  Put  some  good  book  into  their  hands,  which 
is  fittest  to  the  work  which  you  would  have  done.'    And 

iCol.Si.16.  r  £aek.nud&  zxib.    Gal.Ti,  1.    Tit.ii.4. 


.CHAP.    XVI.]         CHRISTIAN  POLITICS.  261 

get  them  to  promise  you  seriously  to  read*  it  over,  and  con- 
sider it ;  as  if  it  be  for  the  conversion  of  a  careless  sinner, 
Mr.  Whateley's,  or  Mr.  Swinnock's  "  Treatise  of  Regene'ra-  . 
tion  ;  "  or  some  other  treatise  of  repentance  and  conversion. 
If  it  be  for  one  that  is  prejudiced  against  a  strict  religious 
life,  Mr.  Allen's  ''  Vindication  of  Godliness ;  "  if  it  be  an 
idle,  voluptuous  person,  who  wasteth  precious  time  in  plays 
or  needless  recreations,  in  gaming  or  an  idle  life,  Mr. 
Whateley's  sermon,  called  "  The  Redemption  of  Time."  If 
it  be  a  prayerless  person,  Pr.  Preston's  "  Saint's  Daily  Ex- 
ercise ; "  if  it  be  a  drunkard,  Mr.  Harris's  "  Drunkard's 
Cup  :  "  and  for  many  reigning,  particular  sins,  a  book  called 
"Solomon's  Prescription  against  the  Plague;"  for  direc- 
tions in  the  daily  practice  of  godliness,  "  The  Practice  of 
Piety,"  or  Mr.  Thomas  Gouge's  "  Directions,, &c."  Such 
books  may  speak  more  pertinently  than  you  can ;  and  be 
as  constant  food  to  their  sober  thoughts,  and  so  may  fur- 
ther what  you  have  begun. 

Direct,  xvi.  'When  you  cannot  speak,  or  where  your 
speaking  prevaileth  not,  mourn  for  them;  and  earnestly 
pray  for  their  recovery  *.'  A  sad  countenance  of  Nehemiah 
remembered  Artaxerxes  of  his  duty.  A  sigh  or  a  tear  for  a 
miserable  sinner,  may  move  his  heart,  when  exhortation  will 
not.  He  hath  a  heart  of  stone,  who  will  have  no  sense  of 
his  condition,  when  he  seeth  another  weeping  for  him. 

Quest. '  But  is  it  always  a  duty  to  reprove  or  exhort  a 
sinner  ?     How  shall  I  know  when  it  is  a  duty,  and  when  it   ^ 
is  not  ? ' 

Answ.  It  is  no  duty  in  any  of  these  cases  folio wingi  1. 
In  general.  When  you  have  sufficient  reason  to  judge,  that 
it  will  do  more  harm  than  good,  and  will  not  attain  its  pro- 
per end ;  for  God  hath  not  appointed  i^s  to  do  hurt  under 
pretence  of  duty  ;  it  is  no  means  which  dpth  cross  the  end 
which  it  should  attain.  As  prayer  and  preaching  may  be  a 
sin,  when  they  are  like  to  cross  their  proper  end ;  so  also 
may  reproof  be. 

2.  Therefore  it  must  not  be  used  when  it  apparently  hin- 
dereth  a  greater  good.  As  we  may  not  pray  or  preach 
when  we  should  be  quenching  a  fire  in  the  town,  or  saving 
a  man's  life  :  so  when  reproof  doth  exclude  some  greater 

•  Eaelu  ix.  4.    £  Pet.  Vi^r,  8. 


3d8  CHRISTIAN    DIRECTORY.  [PART  lY. 

dMy  or  benefit,  it  is  unseasonable^  and  no  duty  at  that 
time.  Christ  alloweth  us  to  forbear  the  casting  of  pearls 
before  swine,  or  giving  that  which  is  holy  to  dogs,  becaaae 
of  these  two  reasons  fore-mentioned.  It  is  no  means  to  the 
contemptuous,  and  they  wilt  turn  again  and  all  to  rend  us^ 
Much  more,  if  he  be  some  potent  enemy  of  the  church,  who 
will  not  only  rend  us,  but  the  church  itself  if  he  be  so  pro- 
yoked  :  reproving  him  then  is  not  our  duty* 

3.  Particularly,  When  a  man  is  in  a  passion  or  drunks 
usually  it  is  no  season  to  reprove  him. 

4.  Nor  when  you  are  among  others,  who  should  not  be 
witnesses  of  the  fault,  or  the  reproof;  or  whose  presence 
will  shame  him»  and  offend  him  (except  it  be  the  shaming  of 
an  incorrigible  or  malicious  sinner  which  you  intend). 

5.  Nor  when  you  are  uncertain  of  the  fact  which  you 
T#ould  reprove,  or  uncertain  whether  it  be  a  sin. 

6.  Or  when  you  have  no  witness  of  it,  (though  you  are 
privately  certain)  with  some  that  will  take  advantage  of  you 
'tis  slanderers,  a  reproof  may  be  omitted, 

7.  And  when  the  offenders  are  so  much  your  superiors^ 
that  you  are  like  to  have  no  better  success  than  to  be  ac- 
counted arrogant ;  a  groan  or  tears  is  then  the  best  re- 
proof. 

8.  When  you  are  so  utterly  unable  to  manage  a  reproof, 
that  imprudence  or  want  of  convincing  reason,  is  like  to 
make  it  a  means  of  greater  hurt  than  good. 

9.  When  you  foresee  a  more  advantageous  season,  if 
you  delay. 

10.  When  another  may  be  procured  to  do  it  with  much 
more  advantage,  which  your  doing  it  may  rather  hinder. 

In  all  these  oases,  tiiat  may  be  a  sin,  which  at  another 
time  may  be  a  duty. 

But  still  remember,  first.  That  pride,  and  passion^  and 
sloihfulness,  is  wont  to  pretend  such  reasons  £adsely,  upon 
some  slight  conjectures,  to  put  by  a  duty.  Secondly,  That 
no  man  must  account  another  a  dog  or  swine,  to  ezcose 
him  from  this  duty,  widiout  cogent  evidence.  And  it  is 
not  ev^  wrangling  opposition,  nor  reproach  and  soom, 
'  which  will  warrant  us  to  give  a  man  up  as  remediless,  and 
speak  to  him  no  more ;  but  only  such,   1.  As  sheweth  a 

<  Pfx>v.  it.  7»  B.     Mfttt.  vii.  6. 


CHAP.  XVII.]         CHRISTIAN  POLITICO.  203 

heart  atterly  obdurate,  after  long  means.  2.  Or  will  pro- 
cure more  suffering  to  the  reprover,  tjban  good  to  the  offen- 
der. 3.  That  when  the  thing  is  ordinarily  a  duty»  the  re»- 
sons  of  our  omission  must  be  clear  and  sure,  before  they 
will  excuse  us  *. 

Quest.  *  Must  we  reprove  infidels  or  heathens?  What 
have  we  to  do  to  judge  them  that  are  without  Y 

Anmo*  Not  to  the  ends  of  excommunication,  because  they 
are  not  capable  of  it '',  which  is  meant  1  Cor.  v.  But  we  must 
reprove  them,  first.  In  common  compassion  to  their  souls. 
What  were  the  apostles,  and  other  preachers  sent  for,  but 
to-  call  all  men  from  their  sins  to  Ood  7  Secondly,  And  for 
the  defence  of  Uuth  and  godliness,  against  their  words»  or 
iU  examples. 


CHAPTER  XVII. 

Directions  for  keeping  Peace  with  all  Men. 

Peace  is  so  amiable  to  nature  itself,  that  the  greatest  des^ 
troyers  of  it  do  commend  it :  and  those  persons  in  all  times 
and  places,  who  are  the  cause  that  the  world  cannot  enjoy 
it,  will  yet  speak  well  of  it,  and  exclaim  against  others  as. 
the  enemies  of  peace :  as  if  there  were  no  other  name  but 
their  own  sufficient  to  make  their  adversaries  odious.  Aa 
they  desire  salvation,  so  do  the  ungodly  desire  peace; 
which  is  with  a  double  error ;  one  about  the  nature  of  it». 
and  another  about  the  conditions  and  other  means.  By 
peace  they  mean,  the  quiet,  undisturbed  enjoyment  of  their 
honours,  wealth,  and  pleasures ;  that  they  may  have  their 
lusts  and  will  without  any  contradiction :  and  the  condi- 
tions on  which  they  would  have  it  are,  the  compliance  of 
all  others  with  their  opinions  and  wills,  and  humble  sub- 
mission to  their  domination,  passions,  or  desires.  But 
peace  is  another  thing,  and  otherwise  to  be  desired  and 
sought.  Peace  in  the  mind  is  the  delightful  effect  of  its  in- 
ternal harmony,  as  peace  in  the  body  is  nothing  but  itsplea- 

•  Gen.  zx.  36.    Job  xuL  19.    Ucb.  xui.  Sf«.    f  Pet.  i.  13.    3  Urn.  ii.  «6,«6« 

*  DeuUx&li.  1. 


364  CHBI9T1AII    DIRECTORY.  [PART  1^. 

sant  health,  in  the  natural  position,  state,  action,  and  con- 
cord of  all  the  parts,  the  hu^nours,  and  spirits :  and  peace. ia 
fiunilies,  ue^hbourhoods,  churches,  kingdoms,  or  other  so- 
cieties, is  the  quietness,  and  pleasure  of  their  order  and  har- 
mony ;  and  must  be  attained  and  preserved  by  these  follow- 
ing means. 

Direct,  i.  '  Get  your  own  hearts  into  a  humble  frame; 
and  abhor  all  the  motions  of  pride  and  self- exalting.'  A 
humble  man  hath  no  high  expectations  from  another ;  and 
therefore  is  easily  pleased  or  quieted.  He  can  bow  and 
yield  to  the  pride  and  violence  of  others,  as  the  willow. t^ 
the  impetuous  winds.  His  language  will  be  aubmUsive  ; 
bis  patience  great ;  he  is  content  that  others  go  before  him; 
he  is  not  offended  that  another  is  preferred.  A  low  mind 
is  pleased  in  a  low  condition.  But  pride  is  the  gunpowder 
of  the  mind,  the  family,  the  church,  and  state :  it  maketh 
men  ambitious,  and  setteth  them  on  striving  who  shall  be 
the  greatest.  A  proud  man's  opinion  must  always  go  for 
truth,  and  his  will  must  be  a  law  to  others,  and  to  be  slight- 
ed or  crossed  seemeth  to  him  an  insufferable  wrong.  And 
he  must  be  a  man  of  wonderful  compliance,  or  an  excellent 
artificer  in  man-pleasing  and  flattery,  that  shall  not  be  taken 
as  an  injurious  undervaluer  of  him:  he  that  overvahieth 
himself,  will  take  it  ill  of  all  that  do  not  also  overvalue  him. 
If  you  (forgetfully)  go  before  him,  or  overlook  him,  or  neg- 
lect a  compliment,  or  deny  him  something  which  he  ex- 
pected, or  speak  not  honourably  of  him,  much  more  if  yon 
reprove  him,  and  tell  him  of  his  faults,  you  have  put  fire  to 
the  gunpowder,  you  have  broke  his  peace,  and  he  will  break 
yours  if  he  can.  Pride  broke  the  peace  between  God  and 
the  apostate  angels ;  but  nothing  unpeaceable  must  be  in 
heaven  ;  and  therefore  by  self-exalting  they  descended  into 
darkness :  and  Christ  by  self-humbling  ascended  unto 
glory.  It  ia«  matter  of  very  great  difficulty  to  live  peace- 
ably in  family,  church,  or  any  society  with  any  one  that  is 
very  proud.  They  expect  so  much  of  you,  that  you  can 
never  answer  all  their  expectations,  but  will  displease  tbem 
by  your  omissions,  though  you  neither  speak  or  do  any  tiling 
to  displease  them.  What  is  it  but  the  lust  of  pride  which 
c^useth  most  of  the  wars  and  bloodshed  throughout  the 
World  ?    The  pride  of  two  or  three  men,  D(iust  coat  many 


CHAP.   XVII.]  CHMISTIAN  POLITICS.  365 

« 

thousandB  of  their  subjects  the  loss  of  their  peace^  estates^ 
and  lives.      ^  Delirant  reges,  plectuntur  Achivi/      What 
were  the  conquests  of  those  emperors^  Alexander^  CsBsar, 
Tamerlane,  Mahomet,  &c.y  but  the  pernicious  effects  of  their 
infamous  pride  ?     Which  like  gunpowder  taking  fire  in  their 
breasts,  did  blow  up  so  many  cities  and  kingdoms,  and  call 
their  villanies  by  the  name  of  valour,  and  their  murders  and 
robberies  by  the  name  of  war.     If  one  man's  pride  do  swell 
so  big,  that  his  own  kingdom  cannot  contain  it,  the  peace 
of  as  much  of  the  world  as  he  can  conquer  is  taken  to  be 
but  a  reasonable  sacrifice  to  this  infernal  vice.    The  lives 
of  thousands,  both  subjects  and  neighbours  (called  enemies 
by  this  malignant  spirit)  must  be  taken  away,  merely  to 
make  this  one  man  the  ruler  of  the  rest,  and  subdue  the  per- 
sons of  others  to  his  will.    Who  perhaps  when  he  hath  done, 
will  say  that  he  is  no  tyrant,  but  maketh  the  '.  bonum  pub- 
licum '  his  end  ;  and  is  kind  to  men  against  their  wills  ;  and 
killeth,  and  bumeth,  and  depopulateth  countries,  for  men-s 
corporal  welfare ;    as  the  Papists  poison,  and  bum,  and 
butcher  men  for  the  saving  of  souls.     '  Cuncta  ferit  dnm 
cuncta  timet,  deseevit  in  omnes.'    They  are  the  '  turbines/ 
the  hurricanes  or  whirlwinds  of  the  world,  whose  work  is  to 
overturn  and  ruin.     '  Tantum  ut  noceat  cupit  esse  potens.' 
Whether  they  burn  and  kill  by  right  or  wrong,  is  little  of 
their  inquiry ;  but  how  many  are  killed  ?  and  how  many 
have  submitted   to   their  pride  and  wills?     As  when  Q. 
Flavins  complained  that  he  suffered  innocently,  Valerius 
answered  him,  "  Non  sua  re  interesse,  dummodo  periret." 
*'  That  was  nothing  to  his  business  or  concernment  so  he 
did  but  perish.'^    Which  was  plainer  dealing  than  these 
glorious  conquerors  used,  but  no  whit  worse.     He  that  can- 
not command  the  putrid  humours  out  of  his  veins,  nor  the 
worms  out  of  his  bowels,  nor  will  be  able  shortly  to  forbid 
them  to  crawl  or  feed  upon  his  face,  will  now  damn  his  soul 
and  shed  men's  blood,  to  obtain  the  predomination  of-  his 
will.     And  when  he  hath  conquered  many,  he  hath  but 
made  him  many  enemies,  and  may  find,  that  in  '  tot  populis 
vix  una  fides.'     A  quiet  man  can  scarce  with  all  his  wit  tell 
how  to  find  a  place  where  he  may  live  in  peace,  where  pride 
and  cruelty  will  not  pursue  him,  or  the  flames  of  war  will 
not  follow  him  and  find  him  out :  and  perhaps  he  may  he 


960  CHRISTIAN  DIRECTORY.  [PART  IT. 

put  to  say  as  Cicero  of  Pompey  and  Ceesar,  **  Quern  fugiam 
aoio ;  quern  sequar  nescio/'  And  if  they  succeed  by.  con- 
quest, they  become  to  their  subjects  aknost  as  terrible  as  to 
Aeir  enemies.  So  that  he  that  would  approach  them  with 
%  petition  for  justice,  must  do  it  as  Augustus  spake  to  a 
fearful  petitioner,  as  if  he  did  **  assem  dare  elephanto ;"  or 
as  if  they  dwelt  in  the  inaccessible  light,  and  must  be  served 
as  God  with  fear  and  trembling.  And  those  that  flatter 
them  as  glorious  conquerors,  do  but  stir  up  the  fire  of  their 
pride,  to  make  more  ruins  and  calamities  in  the  earth,  and 
do  the  work  of  a  raging  pestilence.  As  an  Athenian  orator 
said  to  the  men  of  Athens,  when  they  would  have  numbered 
Alexander  with  the  gods,  ^*  Cavete  ne  dum  cesium  liberali* 
ter  donetis,  terram  et  domicilia  propria  amittatis :''  **  Take 
heed  while  you  so  liberally  giye  him  heaven,  lest  he  take 
away  your  pari  of  earth.'^  And  when  their  pride  hath  con*' 
sumed  and  banished  peace,  what  have  they  got  by  it?  That 
which  a  Themistocles  after  trial,  would  prefer  a  grave  to» 
''  Si  una  via  ad  solium  duceret,  altera  ad  sepulchrum.-— '^ 
That  which  Demosthenes  preferred  banishment  before. 
That  which  the  wisest  philosophers  refused  at  Athens, '  The 
great  trouble  of  government/  '  Inexpertus  ambit ;  exper- 
tus  odit.'  Cyneas  asked  Pyrrhus  when  he  was  preparing 
to  invade  the  Romans,  **  What  shall  we  do  when  we  have 
conquered  the  Romans  ?"  He  answered,  **  We  will  go  next 
to  Sicily."  ''  And  what  shall  we  do  when  Sicily  is  con- 
quered V*  said  he :  Pyrrhus  said,  **  We  will  go  next  to 
Africa."  **  And  what  shall  we  do  next  ?"  said  the  other : 
**  Why  then,"  said  he,  **  we  will  be  quiet,  and  merry,  and 
take  our  ease."  **  And,"  jaid  Cyneas,  "  if  that  be  last  and 
best,  why  may  we  not  do  so  now?"  It  is  for  quietness  and 
peace  that  such  pretend  to  fight  and  break  peace ;  but  they 
usually  die  before  they  obtain  it :  (as  Pyrrhus  did :)  and 
might  better  have  permitted  peace  to  stand,  than  pull  it 
down  to  build  it  better.  As  one  asked  an  old  man  at 
Athens,  **  Why  they  called  themselves  philosophers  ?"  who 
answered,  **  Because  we  seek  after  wisdom."  Saith  he,  **  If 
you  are  but  seeking  it  at  this  age,  when  do  you  think  to 
find  it  ?"  So  I  may  say  to  the  proud  warriors  of  the  world, 
'  If  so  many  men  must  be  killed,  and  so  many  conquered  in 
seeking  peace,  when  will  it  that  way  be  found  V    But  per- 


CHAP.  XVII.]  CHRISTIAN    POLITICS.  207 

haps  they  think  that  their  wisdom  and  goodness  are  so  greats 
that  the  world  cannot  be  happy  unless  they  govern  it :  but 
what  could  have  persuaded  ihem  to  think  so,  but  their 
pride  ?  '  Nihil  magis  sgris  prodest»  quam  ab  eo  curari  a 
quo  voluerint :'  saith  SjBneca.  Patients  must  choose  their 
own  physicians.  Men  use  to  give  them  but  little  thanks^ 
who  drench  them  with  such  benefits,  and  bring  them  to  the 
portion  of  peace  so  hot,  that  the  touch  of  the  cup  must 
bum  their  lips,  and  who  in  goodness  cut  the  throats  of  ome 
part,  that  their  government  may  be  a  blessing  to  the  surrir 
vers.  In  a  word,  it  is  pride  that  is  the  great  incendiary  of 
the  world,  whether  it  be  found  in  high  or  low.  It  will  per- 
mit no  kingdom,  family,  or  church  to  enjoy  the  pleasant 
fruits  of  peace. 

IHreci.  ii.  '  If  you  would  be  peaceable,  be  not  covetous 
lovers  of  the  world,  but  be  contented  with  your  daily  bread/ 
Hungry  dogs  have  seldom  so  great  plenty  of  meat,  as  to 
content  them  all,  and  keep  them  from  falling  out  about 
it.  If  you  overlove  the  world,  you  will  never  want  occa<- 
sions  of  discord :  either  your  neighbour  selleth  too  dear,  or 
buyeth  too  cheap  of  you,  or  over-reacheth  you,  or  gets  be- 
fore you,  or  some  way  or  other  doth  you  wrong ;  as  long  as 
he  hath  any  thing  which  you  desire,  or  doth  not  satisfy  all 
your  expectations.  Ambitious  and  covetous  men  must  have 
so  much  room,  that  the  world  is  not  wide  enough  for  many 
of  them :  and  yet,  alas !  too  many  of  them  there  are:  and 
therefore  they  are  still  together  by  the  ears,  like  the  boys  in 
the' winter  nights,  when  the  bedclothes  are  too  narrow  to 
cover  them ;  one  puUeth,  and  another  puUeth,  and  all  comr 
plain.  You  must  be  sure  that  you  trespass  not  in  the 
smallest  measure,  nor  incroach  on  the  least  of  his  conmio- 
dities,  that  you  demand  not  your  own,  nor  depy  him  any 
thing  that  he  desireth,  nor  get  any  thing  which  he  would 
have  himself,  no  nor  ever  give  over  feeding  his  greedy  ex- 
pectations, and  enduring  his  injustice  and  abuse,  if  you  will 
live  peaceably  with  a  worldlyminded  man. 

Direct,  lu.  'If  you  will  be  peaceable,  love  your  neigh- 
bours as  yourselves.'  Love  neither  imagineth,  nor  speaketb, 
nor  worketh  any  hurt  to  others :  it  covereth  infirmities ;  it 
hopeth  all  things;  it  endureth  all  things  *•    Selfishness  and 

•  1  Cor.  xiii.  T. 


308  CHUISTIAN    DIRECTORY.  [PART  IV. 

want  of  love  to  others,  causeth  all  the  contentions  in  the 
world.  You  can  bear  with  great  faults  in  yourselves,  and 
neyer  fall  out  with  yourselyes  for  them ;  but  with  your 
neighbours  you  are  quarrelling  for  those  thai  are  less  !  Do 
you  fall  out  with  another  because  he  hath  spoken  disho- 
nourably or  slightly  of  you,  or  slandered  you,  or  some  way 
done  you  wrong  ?  You  have  done  a  thousand  times  worse 
than  all  that  against  yourselves,  and  yet  can  bear  too  pa- 
tiently with  yourselves  !  •  If  another  speak  evil  of  you,  he 
doth  not  make  you  evil :  it  is  worse  to  make  you  bad  than 
to  call  you  so  :  and  this  you  do  against  yourselves.  Dotfi 
your  neighbour  wrong  you  in  your  honour  or  estate  ?  But 
he  endangereth  not  your  soul !  he  doth  not  forfeit  your  sal- 
vation !  be  doth  not  deserve  damnation  for  you,  nor  make 
your  soul  displeasing  to  God  !  But  all  this  you  do  against 
yourselves  (even  more  than  all  the  devils  in  hell  do),  and 
yet  you  are  too  little  offended  with  yourselves.  See  here 
the  power  of  blind  self-love  !  If  you  loved  your  neighbours  as 
yourselves,  you  would  agree  as  peaceably  with  your  neigh- 
bours almost  as  with  yourselves.  Love  them  more  and 
you  will  bear  more  with  them,  and  provoke  them  less. 

Direct,  iv.  '  Compose  your  minds  to  Christian  gentle- 
ness and  meekness,  and  suffer  not  passion  to  make  you 
either  turbulent  and  unquiet  to  others,  or  impatient  and 
troublesome  to  yourselves.'  A  gentle  and  quiet  mind  hatk 
a  gentle,  quiet  tongue.  It  can  bear  as  much  wrong  as 
imother  can  do  (according  to  its  measure)  ;  it  is  not  in  the 
power  of  satan ;  he  cannot  at  his  pleasure  send  his  emissary, 
and  by  injuries  or  foul  words,  procure  it  to  sin  ;  but  a  pas- 
sionate person  is  frequently  provoking  or  provoked.  A 
little  thing  maketh  him  injurious  to  others  ;  and  a  little  in- 
jury from  others,  disquieteth  himself.  He  is  daily  troubling 
others  or  himself,  or  both.  Coals  of  fire  go  from  his  lips  i 
it  is  his  veiy  desire  to  provoke  and  vex  those  that  he  is  an- 
gry with  :  his  neighbour's  peace  and  his  own  are  the  fuel  of 
his  anger,  which  he  consumeth  in  a  moment.  To  converse 
with  him  and  not  provoke  him,  is  a  task  for  such  as  are 
eminently  meek  and  self-denying  :  he  is  as  the  leaves  of  the 
asp  tree,  that  never  rest,  unless  the  day  be  very  calm.  The 
smallest  breath  of  an  angry  tongue,  can^  shake  him  out  of 
his  tranquillity,  and  turn  him  into  an  ague  of  disquietnesa* 


CHAP.  XYll.]         CHRISTIAN  POLITICS.  369 

The  sails  of  the  wind-mill  are  scarce  more  at  the  wind's 
command,  than  his  heart  and  tongue  are  at  the  command  of 
satan ;  he  can  move  him  almost  when  he  please.  Bid  but 
a  neighbour  speak  some  hard  speeches  of  him,  or  one  of  his 
family  neglect  or  cross  him,  and  he  is  presently  like  the 
raging  sea,  whose  waves  cast  up  the  mire  and  dirt.  An  im- 
patient man  hath  no  security  of  his  own  peace  for  an  hour : 
any  enemy  or  angry  person,  can  take  it  from  him  when  they 
please.  And  being  troubled,  he  is  troublesome  to  all  about 
him.  If  you  do  not  in  patience  possess  your  souls,  they 
will  be  at  the  mercy  of  every  one  that  hath  a  mind  to  vex 
you.  Remember  then  that  no  peace  can  be  expected  with- 
out patience ;  nor  patience  without  a  meek  and  gentle 
mind.  Remember  ''  the  ornament  of  a  meek  and  quiet 
spirit,  is  of  great  price  in  the  sight  of  God  ^."  And  that 
"  the  wisdom  from  above  is  first  pure,  and  then  peaceable, 
gentle,  and  easy  to  be  entreated  ^.''  And  that  the  Eternal 
"  Wisdom  from  above,  hath  bid  you  learn  of  him  to  be  meek 
and  lowly  in  spirit  as  ever  you  would  find  rest  to  your 
souls  ^."  And  he  that  loseth  his  own  peace  is  most  likely 
to  break  the  peace  of  others. 

Direct,  v.  '  Be  careful  to  maintain  that  order  of  govern- 
ment and  obedience,  which  is  appointed  of  God  for  the  pre- 
servation of  peace,  in  families,  churches,  and  common- 
wealths.' If  you  will  break  this  vessel,  peace  will  flow  out 
and  be  quickly  spilt.  What  peace  in  schools,  but  by  the 
authority  of  the  schoolmaster  ?  Or  in  armies,  but  by  the 
authority  of  the  general  ?  If  an  unwise  and  ungodly  gover- 
nor, do  himself  violate  the  foundations  and  boundaries  of 
peace,  and  either  weakly  or  wilfully  make  dividing  laws,  no 
wonder  if  such  wounds  do  spend  die  vital  blood  imd  spirits 
of  that  society  :  it  being  more  in  the  power  of  the  gover- 
nors than  of  the  subject,  to  destroy  peace  or  to  preserve  it. 
And  if  the  subjects  make  not  conscience  of  their  duty  to 
their  superiors,  the  banks  of  peace  will  soon  be  broken  down, 
and  all  will  be  overwhelmed  in  tumult  and  confusion.  Take 
heed  therefore  of  any  thing  that  tendeth  to  subvert  govemf- 
ment ;  disobedience  or  rebellion  seldom  wanteth  a  faif  pre- 
tence ;  but  it  more  seldom  answereth  the  agent's  expectation. 
It  usually  pretendeth  the  weaknesses,  miscsurriages,  or  in- 

■»  1  PM.  iii.4.  «  Junesm.  17.  *  Matt,  xt  38,  f9. 


270  CHRISTIAN   DIRECTORY.  [PART  IT« 

julrious  dealings  of  superiors ;  but  it  as  usually  mendeth  an 
iltconvenience  with  a  mischief.  It  setteth  the  house  on  fire 
to  bum  up  the  rats  and  mice  that  troubled  it.  It  must  be 
indeed  a  grievous  malady  that  shall  need  such  a  mischief 
for  its  remedy.  Certainly  it  is  no  means  of  God*s  appoint* 
Bwnt.  Take  heed  therefore  of  any  thing  which  wouhl*4i»- 
solve  these  bonds.  Entertain  not  dishonourable  thonghts 
of  your  goiFcmors,  and  receive  not,  nor  utter  any  dishonomr- 
able  words  against  them,  if  they  be  faulty  open  not  their 
shame :  their  honour  is  their  interest,  and  the  people's  too  : 
without  it  they  will  be  disabled  for  effectual  government. 
When  subjects,  or  servants,  or  children  are  saucily  censo- 
rious of4raperiors,  and  make  themselves  judges  of  all  thm 
actions,  even  those  which  they  do  not  understand,  and  when 
they  presume  to  defame  them,  and  with  petulant  tongues  to 
cast  contempt  upon  them,  the  fire  is  begun,  and  the  saeved 
lionds  of  peace  are  loosed.  When  superiors  rule  with  piety, 
justice,  and  true  love  to  their  subjects,  and  inferiors  keep 
tlieir  place  and  rank,  and  all  conspire  the  public  g^od,  then 
peace  will  flourish,  and  not  till  then. 

Direct,  vi.  '  Avoid  all  revengeful  and  provoking  woids.' 
When  the  poison  of  asps  is  under  men's  lips*,  no  wonder  if 
the  hearers'  minds  that  are  not  sufficiently  antidoted  against 
it,  fester.  Death  and  life  are  in  the  power  of  the  tongue  ^ 
When  the  tongue  is  as  a  sword,  yea,  a  sharp  sword  <,  and 
when  It  is  purposely  whetted  ^,  no  marvel  if  it  pierce 
and  wound  them  that  are  unarmed.  But ''  by  long  forbear* 
ing  a  prince  is  persuaded,  and  a  soft  tongue  breaketh  the 
ibcme  ^"  A  xailer  is  numbered  with  those  that  a  Christian 
must  not  eat  with  ^.  For  Christianity  is  so  much  for  peace, 
that  it  abhorreth  all  that  is  against  it.  Our  Lord  when  he 
was  reviled,  reviled  not  again,  -and  in  this  was  our  example^. 
A  acoming,  railings  reproachful  tongue,  "is  set  (as  James 
laith)  on  fire  of  hell,  and  it  setteth  on  flre  the  course  of  na- 
,tare  ^  ^  even  persons,  families,  churches,  and  common- 
wealths. Many  a  ruined  society  may  say  by  experioiee, 
^Behold,  how  gveat  a  matter  a  little  fire  kindleth  '^J* 

Direct,  viu  *  Engage  not  yourselves  too  forwardly  or 

«  Rom.  iii.  15.  ^  Prov.  xviii.  21.  c  Psal.  lvii.4. 

••  Psal.  kiv.  3  *  Prov.  xxv.  i5.  k  1  Cor.  v. 

MPet.iLSl.t3.  ■JanetiH.S.  -^      •JaoKiitt5. 


CHAP.  XVII.]  CHRISTIAN  POLITICS.  271 

eagerly  in  disputes,  nor  at  any  time  without  necessity :  and 
when  necessity  calleth  you,  set  an  extraordinary  watch  upon 
your  passions.'  Though  disputing  is  lawful,  and  sometimes 
necessary  to  defend  the  truth,  yet  it  is  seldom  the  way  of 
doing  good  to  those  whom  you  dispute  with :  it  engageth 
men  in  partiality,  and  passionate,  proToking  words  before 
they  are  aware  :  and  while  they  think  they  are  only  pleading 
for  the  truth,  they  are  militating  for  the  honour  of  their  own 
understandings.  They  that  will  not  stoop  to  hear  you  as 
learners,  while  you  orderly  open  the  truth  in  its  coherent 
parts,  will  hardly  ever  profit  by  your  contendings ;  when 
you  engage  a  proud  person,  to  bend  all  his  wit  and  words 
against  you.  The  servant  of  the  Lord  must  not  strive,  but 
be  gentle  to  all  men,  apt  to  teach  ^,  &c. 

IHrtci.  VIII.  '  Have  as  little  to  do  with  men,  in  matters 
which  their  commodity  is  concerned  in,  as  you  can.'  As 
in  chaffering,  or  in  any  other  thing  where  mine  and  thine  is 
much  concerned  :  for  few  men  are  so  just  as  not  to  expect 
that  which  others  account  unjust :  and  the  nearest  friends 
have  been  alienated  hereby. 

Direct,  ix.  '  Buy  peace  at  the  price  of  any  thhig  which 
is  not  better  than  it.'  'Not  with  the  loss  of  the  favour  of 
God,  or  of  our  innocency,  or  true  peace  of  conscience,  or 
with  the  loss  of  the  Gospel,  or  ruin  of  men's  souls  ;  but  you 
must  often  part  with  your  right  for  peace,  and  put  up  wrongs 
in  word  or  deed.  Money  must  not  be  thought  too  dear  to 
buy  it,  when  the  loss  of  it  will  be  worse  than  the  loss  of 
money,  to  yourselves  or  those  that  you  contend  with.  If  a 
soul  be  endangered  by  it,  or  societies  ruined  by  it,  it  will  be 
dear  bought  money  which  is  got  or  saved  by  such  means. 
He  is  no  true  friend  of  peace,  that  will  not  have  it,  except 
when  it  is  cheap. 

Direct,  x.  '  Avoid  censoriousness :'  which  is  die  judging 
of  men  or  matters  that  you  have  no  call  to  meddle  with,  and 
die  making  of  matters  worse  than  sufficient  proof  will  war- 
tmnt  you.  Be  neither  busy-bodies,  meddling  with  other 
men's  matters,  nor  peevish  aggravaters  of  all  men's  fttults. 
**  Jvdge  not,  that  ye  be  not  judged ;  for  with  what  measure 
you  mete,  it  shall  be  measured  to  you  again  p."  You  shall 
be  censured,  if  you  will  censure  :  and  if  Christ  be  a  true 

•  1 11111,  u.  t4.     1  Tlra.  fl.4— 6.  »•  Matt  vil.  1,  t. 


272  CHRISTIAN    DIRBCTORY.  [PART    IV.> 

discerner  of  minds,  it  is  they  that  haye  beams  in  their  own 
eyes^  who  are  the  quickest  percei vers  of  the  motes  in  others. 
Censorious  persons  are  the  great  dividers  of  the  church,  and 
every  where  adversaries  to  peace ;  while  they  open  their 
mouths  wide  against  their  neighbour,  to  make  the  worst  of 
all  that  they  say  and  do,  and  thus  sow  the  seeds  of  discord 
amongst  all. 

Direct,  xi.  '  Neither  talk  against  men  behind  their  backs, 
nor  patiently  hearken  to  them  that  use  it.'  Though  the  de- 
tecting of  a  dangerous  enemy,  or  the  prevention  of  another's 
hurt,  may  sometimes  make  it  a  duty  to  blame  them  that  are 
absent ;  yet  this  case,  which  is  rare,  is  no  excuse  to  the 
backbiter's  sin.  If  you  hav"^  any  thing  to  say  against  your 
neighbour,  tell  it  him  in  a  friendly  manner  t4)  his  face,  that 
he  may  be  the  better  for  it :  if  you  tell  it  only  to  another, 
to  make  him  odious,  or  hearken  to  backbiters  that  defame 
men  secretly,  you  shew  that  your  business  is  not  to  do  good, 
but  to  diminish  love  and  peace. 

Direct,  xii.  '  Speak  more  of  the  good  than  of  the  evil, 
which  is  in  others.'  There  are  none  so  bad,  as  to  have  no 
good  in  them  :  why  mention  you  not  that  ?  which  is  more 
useful  to  the  hearer,  than  to  hear  of  men's  faults.  But  of 
this  more  afterwards. 

Direct,  xiii.  'Be  not  strange,  but  lovingly  familiar  with 
your  neighbours.'  Backbiters  and  slanders,  and  unjust 
suspicions,  do  make  men  seem  that  to  one  another,  which 
when  they  are  acquainted,  they  find  is  nothing  so  :  among 
any  honest,  well-meaning  persons,  familiarity  greatly  recon- 
cileth.  Though  indeed  there  are  some  few  so  proud  and 
fiery,  and  bitter  enemies  to  honest  peace,  that  the  way  to  be 
at  peace  with  them  is  to  be  far  from  them,  where  we  may 
not  be  remembered  by  them  :  but  it  is  not  so  with  ordinary 
neighbours  or  friends  that  are  fallen  out,  nor  diflfering 
Christians  :  it  is  nearness  that  must  make  them  friends. 
.  Direct.  XIV.  '  Affect  not  a  distance  and  sour  singularity 
in  lawful  things.'  Come  as  near  them  as  you  can,  as  they 
arpmen  and  neighbours ;  and  take  it  not  for  your  duty  to 
rim  as  from  them,  lest  you  run  into  the  contrary  extreme. 

:  Direct,  xv.  'Be  not  over-stiff  in  your  own  opinions,  as 
those  that  can  yield  in  nothing  to  another.'  Nor  yet  so  fa- 
cile and  yielding  as  to  betray  or  lose  the  truth.    It  greatly 


CHAP.^XYIII.]        CHRISTIAN    POLITICS.  .273 

pleaseth  a  prcmd  man's  mind,  when  you  seem  to  be  convin- 
ced by  him,  and  to  change  your  mind  upon  his  arguments, 
or  to  be  much  informed  and  edified  by  him  :  but  when  you 
deny  this  honour  to  his  understanding,  and  contradict  him, 
and  stiffly  maintain  your  opinion  against  him,  you  displease 
and  lose  him ;  and  indeed  a  wise  man  should  gladly  learn 
of  any  that  can  teach  him.  more;  and  should  most  easily 
of  any  man  let  go  an  error,  and  be  most  thankful  to  any 
that  will  increase  his  knowledge :  and  not  only  in  errors  to 
change  our  minds,  but  in  small  and  indifferent  things  to 
submit  by  silence,  beseemeth  a  modest,  peaceable  man. 

Directs  xvi.  '  Yet  build  not  peace  on  the  foundation  of 
impiety,  injustice,  cruelty  or  foction;  for  that  will  prove 
but  the  way  to  destroy  it  in  the  end.'  Traitors,  and  rebels, 
and. tyrants,  and  persecutors,  and  ambitious,  covetous  cler- 
gymen, do  all  pretend  peace  for.  their  iniquity :  but  what 
peace  with  Jezebel's  whoredoms !  Satan's  kingdom  is  sup- 
ported by  a  peace  in  sin.;  which  Christ  came  to  break  that  he 
might  destroy  it :  while  this  strong  man  armed  keepeth  his 
house,  his  goods  are  in  peace,  till  a  stronger  doth  bind  him, 
overcome  him  and  cast  him  out.  Deceitful,  sinful  means  of 
peace,  have  been  the  grand  engine  of  satan  and  the  Papal* 
clergy,  by  which  they  have  banished  and  kept  out  peace  so 
many  ages  from  most  of  the  Christian  world.  '  Impiis  me- 
diis  ecclesisB  paci  consulere,'  Was  one  of  the  three  means 
whidi  Luther  foretold  would  cast  out  the  Gospel.  Where^ 
perjury,  or  false  doctrine,  or  any  sin,  or  any  unjust,  or  in- 
consistent terms,  are  made  the  condition  of  peace,  men 
b«ild  upon  stubble  and  briars,  which  God  will  set  fire  to, 
and  soon  consume,  and  all  that  peace  will  come  to  nought. 

Directions  for  church-peace  I  have  laid  down  before ;  to 
which  I  must  refer  you. 


CHAPTER  XVIII. 


against  all  Theft  and  Fraud,  or  mjuriaus  getting  and 
keeping  that  which  is  another*s,  or  desiring  it. 

He  that  would  khow  what  theft  is,  must  know  what  pro- 
priety is  ;  and  it  is  that  plenary  title  to  a  thing,  by  which  it 

VOL.    VI.  T 


874  CH1I8TIAN  DIRBCTORT.  [PART  IT. 

is  called  oar  own ;  it  is  that  right  to  any  thing  aa  mine^  by 
which  I  may  justly  have  it,  poaaeas  it,  use  it,  and  diapoae 
of  it.  This  dominron  or  propriety  is  either  abaolnte,  (and 
that  belongeth  to  none  but  God)  or  subordinate,  reapecliTe 
and  limited  (which  is  the  only  propriety  that  any  ereatnra 
Qtax  have).  Which  is  such  a  right  which  will  hold  good 
against  the  claim  of  any  fellowK^reatnre,  though  net  againat 
Ood'a.  And  among  men  there  are  proprietars  or  owners 
whUdi  ave  principal,  and  some  who  are  Imt  dependant,  aul^ 
ordinate  and  limited.  The  simple  propriety  may  remain  in 
a  landlord  or  fether,  who  may  convey  to  his  tenant  or  hia 
child,  a  limited,  dependant  propriety  under'  him.  Inju- 
riously to  deprive  a  man  of  this  propriety,  or  of  the  diingin 
which  he  hath  propriety,  is  the  sin  which  I  speak  of  in  this 
chapter  ;  which  hath  no  one  name,  and  therefore  I  escpreaa 
it  here  by  many.  Whether  it  be  theft,  robbery,  eozenage^ 
e^ltortion,  or  any  other  way  of  depriving  another  in|urioualy 
of  his  own.  These  general  Directions  are  needftd  to  avoid 
it. 

Viptci.  I.  *  '<  Love  not  the  world,  nor  the  things  that  aas 
in  the  world  \**  Oure  covetousness,  and  you  will  kill  the 
root  of  fraud  and  theft.'  As  a  drunkard  would  eaaily  be  6»- 
red  of  his  drunkenness,  if  you  could  cure  him  of  his  thirst 
and  love  to  drink ;  so  an  extorticmer,  thief  or  deceiver  would 
easily  be  cured  of  their  outward  sin,  if  their  hearts  were  en* 
red  of  the  disease  of  worldliness.  The  love  of  money  is  the 
root  of  all  this  evil.  Value  these  things  no  more  than  t)|By 
deserve. 

Dixect.  II.  'To  this  end,  acquaint  your  hearts  ifith  the 
greater  riches  of  the  life  to  come ;  *  And  then  you  will  meet 
with  true  satisfaction.  The  true  hopes  of  heaven  will  cure 
your  greedy  desires  of  earth.  You  durst  not  then  fctfint 
your  part  in  that  perpetual  blessedness,  for  the  temporal 
supply  of  some  bodily  want:  you  durst  not  with  Adam 
part  with  Paradise  for  a  forbidden  bit ;  nor  as  Esau  profane- 
ly sell  your  birthright  for  a  morsel.  It  is  the  unbelief  and 
contempt  of  heaven,  which  maketh  men  venture  it  for  it^ 
poor  commodities  of  tl^is  world. 

Direct,  iii.  *  Be  contented  to  stand  to  God's  disposal  \ 
ai^4  su^er  not  any  carkiqj^,  discontepti^d  t^pughl^  to  fe^d 

»lJgliaU.l5. 


CHAB.  XVIII.]         CHRISTIAN  POLITICS.  97C 

upon  your  hearts/    When  you  suffer  your  minds  to  run  aU 
day  long  upon  your  necessities  and  straits,  the  devil  next 
tempteth  you  to  think  of  unlawful  courses  to  supply  them. 
He  will  sliew  you  your  neighbour'^  money,  or  goods,  or  es-> 
ti^tep,  and  tell  you  how  well  it  would  he  with  you  if  thia 
were  yours ;  he  shewed  Apha^  the  golden  wedge :  he  told 
Geh W  how  ^nreastouable  it  wafi;  that  Na^man's  laoney  and. 
raiment  should  be  refu9ed  ;  he  told  9alaiun  of  the  hopes  of 
preferment -which  he.  might  haye  with  Bala); ;  he  told  Judaa 
how  to  get  his  thirty  pieces :  he  per^iuaded  Ananias  and 
Sapphira*  that  it  was  but  reasonable  to  retain  part  of  tJ^ 
wkach  was  their  own.    }Tay,  commonly  it  is  discontents  and 
cares  which  prepare   poor  w^etphef  fpir  those  appearances, 
of  the  deyilf  which  draweth  them  tq  witchcraft  far  the  sup<r 
plyiPg  of  their  wants.    If  yen  took  Qod  for  your  QoAp  yon 
would  tlAe  him  for  the  sufficient  dispofier  of  the  world,  4uid 
one  that  If  fitter  to  measure  put  your  V^ti  of  earthly  things 
than  yen  youraelvea ;  ^d  then  yon  would  rest  in  his  wis- 
dom>  wUl  and  fatherly  providence ;  and  not  shift  for  your- 
ael?^  by  ^ii^ml  means*    Discontentiedness  of  mind,  and 
distrust  of  Ood,  are  the  cause  of  all  suph  frauds  and  inju*r: 
ri^,    TfusI  Ood.  wd  you  will  have  nQ  need  of  these. 

fiwtsi.  IV.  *  Reanember  what  promises  Ood  hath  made 
Cor  (he  competent  sipi^ply  of  all  your  wants/  Oodlinesa 
hfjtb  the  promise  of  tidi  life  imd  of  that»  to  opme ;  all  other, 
things  shall  be  added  (^  you,  if  you^fseh  first  Qod's  king^ 
dpmsnd  the  rightepuamsa  thereof  ^    They  that  £^ar  tbe. 

Lofd  shall  want  nothing  that  is  good  ^-  **  AU  things  (ihsll 
vfqrl^  together  fpr  good  to  them  that  love  Qod  ^"  *^  Let 
yqnr  conTeraation  be  without  covetouaness,  and  be  content 
^fith  su^hihi9gs  as  ye  have;  for  he  hath  said,  I  will  never 
IgajY#lh#^  ilQr  fpr^a)^  ihee^-"  Ufe  by  faith  on  these  suffi 
%ient  promises,  ai^d  yqu  need  not  steal. 

JQiir^.  V. '  Overvalue  not  the  accommodation  and  pieasurs 
of  ijk^  ftesh,  im4  li?einot  in  the  sins  of  gluttony,  dmnkeuseas, 
pride,  gaming  or  riotous  courses,  which  may  bring  you  into 
waviti  Wd  ^%  to  sefA^  ^nlawf^l  maintenance.'  He  that  is  a  ser- 
ifan(  ^  hia  flesh  pimnot  endure  to  displease  it,  nor  can  bear 
thft  want  of  aiiy  thing  whi^h  it  needetiu    But  he  that  hath 

^  Matt.  vi.  5S.  <  P»l.  xxiTi}.  '  Rom.  viii.  28. 

'  Heb.  xiii.  5« 


876  CHRISTIAN  DIRECTORY.  [PART    IV. 

mastered  and  mortified  his  fleshy  can  endure  its  labour  and 
hunger,  yea,  and  death  too  if  God  will  have  it  so.     Large 
revenues  will  be  too  little  for  a  fleshlyminded  person ;  but 
\  little  will  serve  him  that  hath  brought  it  under  the  power 
of  reason.    '  Magna  pars  libertatis  est  bene  moratus  ven- 
ter/ saiih  Seneca :  *  a  well-nurtured,  fair-conditioned  belly- 
is  a  great  part  of  a  matins  liberty/  because  an  ill-taught  and 
ill-conditioned  belly  is  one  of  the  basest  slaveries  in  the 
world.    As  a  philosopher  said  to  Diogenes, '  If  thou  couldet 
flatter  Dionysius,  thou  needst  not  eat  herbs;'  but  saith 
Diogenes,  *  If  thou  couldst  eat  herbs,  thou  needst  not  flat- 
ter  Dionysius : '  he  took  this  for  the  harder  task:  so  the 
tlnef  and  deceiver  will  say  to  the  poor,  '  If  you  could  do  as 
we  do,  you  need  not  fare  so  hardly : '  but  a  contented  poor 
man  may  better  answer  him  and  say,  '  If  you  could  fiure . 
hardly  as  I  do,  you  need  not  deceive  or  steal  as  you  do.'    A 
proud  person,  that  cannot  endure  to  dwell  in  a  cottage,  or 
to  be  seen  in  poor  or  patched  apparel,  will  be  easily  tempt- 
ed to  any  unlawful  way  of  getting,  to  keep  him  from  dis- 
grace, and  serve  his  pride.    A  glutton  whose  heaven  is  in 
his  throat,  must  needs  fare  well,  however  he  come  by  it : 
a  tippler  must  needs  have  provision  for  his  guggle,  by  right 
or  by  wrong.     But  a  humble  man,  and  a  temperate  man  can 
spare  all  this,  and  when  he  looketh  on  all  the  .proud  man's 
furniture,  he  can  bless  himself  as  Socrates  did  in  a  fair, 
with,  'Quam  multa  sunt  quibus  ipse  non   egeo?'  'How 
many  things  be  there  which  I  have  no  need  of? '    And  he 
can  pity  the  sensual  desires  which  others  must  needs  fulfil ; 
even  as  a  sound  man  pitieth  another  that  bath  the  itch,  or 
the  thirst  of  a  sick  man  in  a  fever,  that  crieth  out  for  drink. 
As  Sene<^  saith,  **  It  is  vice  and  not  nature  which  needeth 
much : "  nature,  and  necessity,  and  duty  are  contented  with 
a  little.    But  he  that  must  have  the  pleasure  of  his  sin, 
must  have  provision  to  maintain  that  pleasure.    Quench 
the  fire  of  pride,  sensuality  and  lust,  and  you  may  spare  the 
cost  of  fuel '. 

Direct,  vi.  '  Live  not  in  idleness  or  sloth ;  but  be  labo- 
rious in  your  callings,  that  you  may  escape  that  need  or 
poverty^ which  is  the  temptation  to  this  sin  of  theft.'  Idle- 
ness is  a  crime  which  is  not  to  be  tolerated  in  Christian  so- 

f  Rom.  nil.  IS,  14.    viii.  IS. 


CHAP.  XVIII.]  CHRISTIAN  POLITICO.  277 

cieties.  **  Now  we  command  you,  brethren,  in  the  nameof 
our  Lord  Jesus  Christ,  that  ye  withdraw  yourselves  from 
every  brother  that  walketh  disorderly,  and  not  after  the 
tradition  which  he  received  of  us :  for  yp  know  how  ye 
ought  to  follow  us ;  for  we  behaved  not  ourselves  disorderly 
among  you,  neither  did  we  eat  any  man's  bread  for  nought ; 
but  worked  with  labour  and  travail  night  and  day,  that  we 
might  not  be  chargeable  to  any  of  you;  not  because  we 
have  not  power,  but  to  make  ourselves  an  ensample  to  you 
to  follow  us ;  ffor  when  we  were  with  you,  this  we  command- 
ed you,  that  if  any  would  not  work,  neither  should  he  eat : 
for  we  hear  that  there  are  some  among  you  that  walk  disor- 
derly, working  not  at  all,  but  are  busy-bodies ;  now  them 
that  are  such,  we  command  and  exhort  by  our  Lord  Jesus 
Christ,  that  with  quietness  they  work  and  eat  their  own 
bread'."  ''Let  him  that  stole,  steal  no  more,  but  rather 
let  him  labour,  working  with  his  hands  the  thing  that  is 
good,  that  he  may  have  to  give  to  him  that  needeth**."  He 
that  stea^eth  to  maintain  his  idleness,  sinneth  that  he  may 
sin ;  and  by  one  sin  getteth  provision  for  another :  you  see 
here  that  you  are  bound  not  only  to  work  to  maintain  your- 
selves,  but  to  have  to  give  to  otiiers  in  their  need. 

Direct,  vii.  '  Keep  a  tender  conscience,  which  will  do 
its  oflSice,  and  not  suffer  you  to  sin  without  remorse/  A 
seared,  senseless  conscience  will  permit  you  to  lie,  and  steal, 
and  deceive,  and  will  make  no  great  matter  of  it,  till  God 
awakenitby  his  grace  or  vengeance.  Hence  it  is  that  ser- 
vants can  deceive  their  masters,  or  take  that  which  is  not  al- 
lowed them,  and  buyers  and  sellers  overreach  one  another, 
because  they  have  not  tender  consciences  to  repcove  them. 

Direct,  viii.  '  Remember  always  that  Ood  is  present, 
and  none  of  your  secrets  can  be  hid  from  Um.*'  What  the 
better  are  you  to  deceive  your  neighbour  or  your  master, 
and  to  hide  it  from  their  knowledge,  as  long  as  your  Maker 
and  Judge  seeth  all  ?  When  it  is  he  that  you  must  wrong, 
and  with  him  that  you  have  most  to  do,  and  he  that  will  be 
the  most  terrible  avenger !  What  blinded  atheists  are  you, 
who  dare  do  that  in  the  presence  of  the  most  righteous  God, 
which  you  durst  not  do  if  men  beheld  you ! 

Direct,  ix.  '  Forget  not  how  dear  all  that  must  cost  you, 

»  t  Tbcflt  iL  6. 8.  10.  It.  k  Eph.  iv.  f8. 


ftt8  Ofi[RI6iriAt^    DIRfiCtOAY.    ,         [PARt'    IV. 

Whteh  you  g«^in  unlawfully/  Thi^  reckoning  time  is  yet  to 
totae.  Either  yott  Will  truly  rej^nt  or  not ;  if  you  do,  it 
must  cost  you  remorse  atid  sorrow,  and  shame  Ail  coklfessioti, 
afid  restitution  of  all  that  you  haye  got  amiss ;  and  is  it  not 
Ibett^r  forbear  to  swallow  that  morseU  which  must  come  up 
again  with  heart-breaking  grief  and  shame  ?  But  if  you  re^ 
t>ent  not  unfeignedly,  it  will  be  your  damnation ;  it  Will  be 
opened  in  judgment  to  your  perpetual  confusion,  and  you 
must  pay  dear  for  all  your  gain  in  hell.  Never  look  upon 
the  gain  therefore,  without  the  shatne  and  daiUnatidn  that 
must  follow.  .  If  Achan  had  foreseen  the  stones,  and  Qehazi 
the  leprosy,  and  Ahab  the  mortal  arrow,  and  Jezebel  the 
licking  of  her  blood  by  dogs,  and  Judas  the  hanging  ot 
ptecipitation,  tod  Ananias  and  Sapphira  the  sudden  de&th, 
or  any  of  them  the  after  misery,  it  Inight  have  kept  them 
from  their  pernicious  gain.  Usually  even  in  this  life,  a 
curde  attendeth  that  whi^h  is  ill-gotten,  and  bringeth  fire 
4ta(iong  all  the  rest. 

Direct,  x.  '  If  you  are  poor,  consider  well  of  the  tninrcy 
which  that  condition  may  bring  you,  and  let  it  be  your  study 
how  to  get  it  sanctified  to  your  good.'  If  men  understood 
and  believed  that  God  doth  dispose  of  all  for  the  best,  mill 
make  them  poor  to  do  them  good,  and  considered  Whitt  that 
good  is  which  poverty  may  do  them,  and  made  it  their  chief 
care  to  turn  it  thuli  to  their  gain,  they  would  not  fiud  it  sO 
intolerable  a  thing,  as  to  seek  to  cure  it  by  fraud  or  thievery. 
Think  What  a  mercy  it  is,  that  you  are  seved  from  Ukosie 
temptations  to  overlove  the  World,  which  the  rich  kte  un- 
done  by!  And  that  you  are  not  under  those  temptatioUfe 
to  iutemp^rance,  and  eitcess,  and  pride  as  they  ate.  And 
tihat  you  have  duch  powerful  helpid  for  the  mortifiCiation  of 
the  flesh,  and  victory  over  the  deceiving  world !  Improve 
your  poverty,  and  you  will  escape  these  sins. 

Direct.  XI.  'If  you  are  but  willing  to  escape  this  sin, 
you  may  easily  do  it  by  a  free  confession  to  those  whom 
you  have  wronged,  or  are  tempted  to  wrong.'  He  that  is 
not  willing  to  forbear  his  sin,  is  guilty  before  Ood,  though 
he  do  forbear  it.  But  if  you  are  truly  willing,  it  is  easy  to 
abstain.  Do  not  say,  that  you  are  willing  lill  nec^dsity 
pincheth  you,  or  you  see  the  bait :  for  if  you  arc  so,  you 
may  easily  prevent  it,  at  that  time  when  you  are  willing.     If 


C»A^.  XVlIl.J        CUIII8TIAN  POIilTIM.  879 

eirer  yo«  ar«  wlllmg  itideed,  Uk^  that  opportunity,  9hd  if 
yoa  have  wronged  uiy  man,  go  and  confess  it  to  him,  (in  the 
manner  I  shall  afterwards  direct).  And  this  will  easily 
prevent  it :  for  shame  will  engage  you,  and  self-preservation 
will  engage  him  to  take  more  heed  of  you.  Or^  if  you  have 
not  yet  wronged  any,  but  are  strongly  tempted  to  it,  if  yon 
have  no  other  sufficient  remedy,  go  tell  him,  or  some  oUier 
fit  person,  that  you  are  tempted  to  steal  and  to  deceive  ih 
sudh  or  sQch  a  manner,  and  desire  them  not  to  trust  you. 
If  you  think  the  shame  of  such  a  confession  too  dear  a  pric^ 
to  save  yon  from  the  sin,  pretend  no  more  that  you  are  truly . 
willing  to  forbear  it>  or  that  ever  you  did  unfeignedly  repent 
of  it. 

Tit.  2.  Certain  Cases  df  Camcienee  about  Theft  tmd  Ii^uHif. 

QucH.  1.  '  Is  it  a  sin  for  a  man  to  steal  in  absolute  He- 
oessity,  when  it  is  merely  to  save  his  life?* 

Amm.  The  case  is  very  hard.  I  shslll,  I.  Tell  you  so 
mndh  as  is  past  controversy,  and  then  speak  to  the  cont#o» 
vefteci  part.  1.  If  all  unquestionable  means  be  not  first 
nsed^  it  is  undoubtedly  a  sin.  If  either  labouring  or  beg- 
ging will  save  our  lives,  it  is  unlawful  to  steal:  Yea,  or  if 
any  others  may  be  used  to  intercede  for  us.  Otherwise  it 
is  not  stealing  to  save  a  man's  life,  but  stealing  to  save  his 
labour,  or  to  gratify  his  pride  and  save  his  honour.  S.  It  is 
ondotibtedly  a  sin  if  the  saving  of  our  lives  by  it^  do  bring  a 
gSisaier  hurt  to  the  commonwealth  or  other  men,  than  our 
fives  are  worth.  3.  And  it  is  a  sin  if  it  deprive  the  owner 
of  hb  life,  he  being  a  person  more  wordiy  and  useful  to  the 
oomflBKm  good.    These  cases  are  no  matter  df  contioversy^ 

44  And  it  is  agreed  of,  that  no  man  may  steal  beforehimd 
o«t  of  a  distrustful  fear  of  want.  6.  Or  if  he  take  more  than 
ia  of  necessity  to  save  his  life.  These  cases  also  are  put  as 
out  of  controversy. 

But  whether  in  an  innocent,  absolute  necessity  it  be  law- 
fid  to  steal  so  much  as  is  merely  sufficient  to  save  one's  life, 
is  a  tiling  that  casuists  are  not  agreed  on.  They  that  think 
it  iawfiil,  say  that  the  preservation  of  life  is  a  natural  duty, 
and  preservation  of  propriety  is  but  a  subservient  thing  which 
ntutft  give  place  to  it.    So  Amesius  de  Conscient.  lib.  v.  cap. 


380  CUKldTlAN    DIHECTORY.  [PAKT  IV* 

.5(h  maketb  it  one  case  of  lawful  taking  that  which  is  ano- 
ther's, '  Si  irrationabiliter  censeatur  domi&us  invitus  :  ut  in 
eis  quae  accipit  aliquis  ex  alieno  ad  extremaia  et  preesentem 
suam  necessitatem  sublevandam,  cui  alia  ratione  succurrere 
noD  potest.  Hoc  enim  videtur  esse  ex  jure  naturali^  divi- 
sione  rerum  antiquiore  et  superiore ;  quod  jure  humano  quo 
facta  est  divisio  rerum  non  potuit  abrogari :  Quo  sensu  non 
^  male  dicitur,  omnia  fieri  communiainextremanecessitate.f 

On  the  other  side,  those  that  deny  it  say,  that  the  same 
.God  that  hath  bid  us  preserve  our  lives^  hath  appointed  pro- 
priety, and  forbidden  us  to  steal,  without  excepting  a  case 
of  necessity,  and  therefore  hath  made  it  simply  evil,  which 
we  may  not  do  for  the  procurement  of  any  good ;  and  the 
saving  of  a  man's  life  will  not  prove  so  great  a  good,  as  the 
breaking  of  OodV  law  will  be  an  evil. 

For  the  true  determining  of  this  case,  we  must  distin- 
guish of  persons,  places,  and  occasions.  1.  Between  those 
whose  lives  are  needful  to  the  public  good  and  safety,  and 
those  that  are  not  of  any  such  concernment.  2.  Between 
those  that  are  in  an  enemy's  or  a  strange  country,  and  those 
that  are  in  their  own.  3.  Between  those  that  are  in  a  com- 
monwealth, and  those  that  are  either  in  a  community,  or 
among  people  not  embodied  or  conjoined.  4.  Between 
those  that  take  but  that  which  the  refuser  was  bound  to  give 
them,  and  those  that  take  that  which  he  was  not  bound  to 
give  them.    And  so  I  answer, 

1.  Whensoever  the  preservation  of  the  life  of  the  taker, 
is  not  in  open  probability,  like  to  be  more  serviceable  to  the 
common  good,  than  the  violation  of  the  right  of  propriety 
will  be  hurtful,  the  taking  of  another  man's  goods  is  sinful, 
though  it  be  only  to  save  the  taker's  life*  For  the  common 
good  is  to  be  preferred  before  the  good  of  any  individual. 

2.  In  ordinary  cases,  the  saving  of  a  man's  life  will  not 
do  BO  much  good,  as  his  stealing  will  do  hurt.  Because  the 
lives  of  ordinary  persons  are  of  no  great  concemmeiit  to  the 
common  good :  and  the  violation  of  the  laws  may  encourage 
the'  poor  to  turn  thieves,  to  the  loss  of  the  estates  and 
lives  of  others,  and  the  overthrow  of  peace  and  order.  There- 
fore ordinarily  it  is  a  duty,  rather  to  die,  than  take-akiother 
man's  goods  against  his  will;  or  without  his  consent. 

'  '  3.  But  in  case  that  the  common  good  doth  apparently 


CUAP.XVIII.]         CHRISTIAN  POLITICS.  281 

more  require  the  preaerration  of  "die  person's  life,  than  the 
preservation  of  propriety  and  the  keeping  of  the  law  in  that 
instance,  it  is  then  no  sin,  (as  T  conceive) :  which  may  fall 
out  in  many  instances. 

As,  (I.)  In  case  the  king  and  his  army  should  march 
through  a  neighbour  prince's  country,  in  a  necessary  war 
against  their  Enemies ;  if  food  be  denied  them  in  their 
march,  they  may  take  it  rather  than  perish.  (2.)  In  case 
the  king's  army  in  his  own  dominions  have  no  pay,  and  must 
either  disband  or  die,  if  they  have  not  provision,  they  n^ay 
rather  take  free  quarter,  in  case  that  their  obedience  to  the 
king,  and  the  preservation  of  the  country  forbiddeth  them 
to  disband.  (3.)  When  it  is  a  person  of  so  great  honour, 
dignity,  and  desert,  as  that  his  worth  and  serviceableness 
will  do  more  than  recompense  the  hurt :  as  if  Alexander  or 
Aristotle  were  on  ship-board  with  a  covetous  ship-master, 
who  would  let  them  die  rather  than  relieve  them.  (4.)  When 
a  child  taketh  meat  from  a  cruel  parent  that  would  famish 
him,  or  a  wife  from  such  a  cruel  husband !  Or  any  man  tak^ 
eth  his  own  by  stealth  from  another  who  unjustly  detained 
it,  when  it  is  to  save  his  life.  For  here  is  a  fundamental 
right  *  ad  rem,'  and  the  heinousness  of  his  crime  that  would 
famish  another,  rather  than  give  him  his  own,  or  his  due, 
doth  take  off  the  scandal  and  evil  consequents,  of  the  man- 
ner of  taking  it.  (5.)  But  the  greatest  difficulty  is,  in  case 
that  only  the  common  law  of  humanity  and  charity  bind  an- 
other to  give  to  one  that  else  must  die,  and  he  that  needeth 
may  take  it  so  secretly  that  it  shall  in  likelihood  never  be 
known,  and  so  never  be  scandalous,  nor  encourage  any  other 
to  steal !  May  not  the  needy  then  steal  to  save  his  life  ? 
This  case  is  so  hard,  that  L  shall  not  venture  to  determine  ijk; 
but  only  say  that  he  that  doth  so  in  such  a  case,  must  re- 
solve when  he  hath  done,  to  repay  the  oyrner  if  ever  he  be 
able,  (though  it  be  but  a  piece  of  bread ;)  or  to  repay  him 
by  his  labour  and  service,  if  he  have  no  other  way,  and  be 
thus  able ;  or  if  not  so,  to  confess  it  to  him  that  he  took  it 
from,  and  acknowledge  himself  his  debtor,  (unless  it  be  to 
one  whose  cruelty  would  abuse  his  confession). 

Quest.  II.  '  If  another  be  bound  to  relieve  m^  and  do  not, 
may  I  not  take  it,  though  it  be  not  for  the  immediate  saving 
of  my  life?' 


iM  cUHtSTIAh  DlAMCtOliY.  [l^ARtft^ 

JDtm.  If  h6  be  boui^Kl  otily  by  God'ft  law  lo  triieTe  y6Q^ 
yOa  must  eomt>kuii  to  God,  tiiid  stay  till  he  do  yoii  right> 
and  not  break  hiB  law  and  order>  by  rigbting  yourtielf^  in 
case  you  are  not  in  the  necessity  aforeiaidi  If  h^  be  bound 
idikd  by  the  laws  of  Aan  to  relieve  yon/ yoU  may  oomplain 
16  th^  rulers,  and  sedc  your  right  by  their  assistance ;  but 
Aot  by  stealth. 

Quest.  HI.  'If  another  b6rr6W  of  posselw  my  goods  i^ 
ttkbney,  and  refuse  to  pay  me,  tod  I  cannot  have  law  and 
justice  against  him,  or  am  not  Hch  ekiough  to  dn^  him^  may 
I  not  take  them  if  I  have  ah  opportunity  V 
•  '"  AfUkf.  If  he  turn  your  enemy  in  a  time  of  waf ,  or  live  iiii>* 
der  toother  prince,  with  whom  yon  ate  at  War,  or  wlier^ 
yonr  prince  alloweth  you  t6  take  it,  there  it  toemeth  Bin 
ddubtedly  lawful  to  take  your  owh  by  that  law  of  arins^ 
Whieh  thto  id  tippermOst^  But  whto  the  laW  that  yon  tee 
iaaniet  forbiddeth  you,  the  tade  id  harder.  But  it  id  oerteiii 
tkat  propriety  is  in  cotntnunities,  and  is  in  Order  of  natilrl^ 
antecedent  to  human  goteminent  in  republics ;  and  th^ 
tMseftation  of  it  is  one  of  the  chief  ends  of  gotemnietti 
Therefore  I  conceive  th^t  in  case  yoti  could  take  your  own 
w&  decretly,  or  in  such  a  inanner  as  might  no  way  hinder  the 
ends  6f  government  as  t6  otheta,  by  encouraging  thievery  or 
nnjttdt  tiolence,  it  is  not  unlawfhl  before  Ood,  the  end  cf 
the  hW  being  the  ehief  pftrt  of  the  law :  but  when  you  can^ 
not  take  y6ur  own  without  either  encouraging  theft  or  vio-^ 
leiioe  in  otherd,  or  weakening  the  power  of  the  laws  and  go-< 
f  ernment  by  yonr  didobedience,  (Which  id  the  ordinary  case,) 
H  id  unlawftll  i  because  the  preservation  of  order  tod  of  the 
hoMur  of  the  govemnient  tod  laws,  and  the  suppredsion  of 
theft  tod  tiolence,  is  much  mote  neceddary  than  the  righting 
of  yourself,  tod  recovering  your  own. 

Quest.  IV.  *  If  toother  take  by  theft  or  force  from  me, 
nilrf  I  not  take  my  own  again  from  him,  by  force  or  secretly, 
when  I  hdve  no  other  way?' 

Ansu).  Nbt  when  you  do  more  hurt  to  the  commonwealth 
by  breaking  law  and  order,  than  your  own  benefit  can  re^ 
compense :  for  you  must  rather  suffer,  than  the  common-* 
weidth  should  sufibr :  but  you  may  when  no  such  eirild  fol- 
low it. 

Qiuest.  v«  '  If  I  be  in  no  necessity  myself,  may  I  not  take 


ChtAl*.  kVlII.]        CHRIStlAN  POLlTtCS.  MH 

ftota  rlth  uABfi  to  gite  to  the  pMr  i^ho  are  in  extreme  He-* 
cessity  V 

Answ.  The  akiiwer  to  the  first  case  mby  suffice  fbr  thidi 
in  such  cases  whereih  a  poor  man  taay  not  take  it  for  hittK 
self,  you  may  not  take  it  fbr  him.  But  in  such  caHes  he  may 
take  it  for  hinfiself,  and  no  one  eke  is  fit  to  do  it,  he  hinitMlf 
being  unable,  you  may  do  it,  (Wbbn  ho  accidental  tOns^ 
^uents  forbid  you). 

Quest,  Vj.  'If  h^  have  so  tirach  a6  that  he  will  ttOt  mftti 
it,  and  I  be  in  great  want,  though  not  like  to  die  of  fataiMf 
may  I  not  take  a  little  to  supply  my  want  V 

Ahsto.  No  i  because  Ood  hath  appointed  the  me^tt  df 
just  ^propriety ;  and  what  is  not  gotten  by  those  mtons,  b 
none  of  your's  by  his  approbation.  He  is  the  giver  of  ricbM  ; 
and  he  intendeth  not  to  give  to  all  alike  !i  if  he  give  mote  if^ 
others,  he  will  require  more  of  them :  and  if  he  givid  Itis  to 
you,  it  is  the  measure  which  he  seeth  to  b6  meetest  for  yott, 
and  the  condition  in  whith  your  obedience  and  patience 
must  be  tried :  and  ht  Will  not  take  it  well,  if  you  will  altM* 
your  measure  by  forbidden  m^ahs,  aud  be  <sartr6rs  for  yf>tlSr>- 
sdYes,  or  level  others. 

Quea.  viK  '  Th^reare  certain  measures  which  humauify 
obligeth  a  man  to  grant  to  those  in  want,  and  therefore  tiien 
take  without  asking :  as  to  pluck  an  apple  frotn  a  tfet,  or 
as  Christ's  disciples,  to  rub  the  earn  of  Coiii  to  eat :  if  a  M^ 
bal  deny  me  such  a  thing,  may  I  not  take  it  V 

AtM).  If  the  laws  of  die  land  allow  it  you,  yoU  toay : 
because  men's  propriety  is  subjected  to  the  law  for  the  ColM^ 
mon  good.  But  if  the  law  forbid  it  you,  VOU  tnay  ndt  t  lesr- 
cept  when  it  is  necessary  to  save  your  lite,  upbh  tfaetenmi 
expressed  under  the  first  question. 

QuiBst.  viii.  *  May  not  a  wife,  or  child.  Or  servtiUt  take 
more  than  a  cruel  husband,  or  parent,  or  Knaster  doth  allotr  ? 
Suppose  it  to  be  better  meat  or  drink  V 

Araw.  How  far  the  Ivife  hath  a  true  propriety  herself, 
and  therefore  may  take  it,  dependeth  on  the  contract  and 
the  laws  of  the  land ;  which  I  shall  hot  now  meddle  with* 
But  for  children  and  servants,  they  may  take  no  more  than 
the  most  cruel  and  unrighteous  parents  or  masters  do  allow 
them ;  except  to  save  their  lives  upon  the  conditious  in  the 
first  place:  but  the  servant  may  seek  relief  of  the  magia- 


2&4  CHRISTIAN    DIRECTORY.  [PART  IV. 

irate ;  and  he  may  leave  such  an  unrighteous  master :  and 
the  child  must  bear  it  patiently  as  the  cross  by  which  it 
pleaseth  God  to  try  him ;  unless  that  the  government  of  the 
parent  be  so  bad,  as  to  tend  to  his  undoing ;  and  then  I 
think  he  may  leave  his  parents  for  a  better  condition  :  (ex- 
cept it  be  when  their  own  necessity  obligeth  him  to  stay 
and  suffer  for  their  help  and  benefit).  For  it  is  true  that  a 
child  oweth  as  much  to  his  parents  as  he  can  perform,  by 
way  of  gratitude,  for  their  good :  but  it  is  true  also,  that  a 
parent  hath  no  full  and  absolute  propriety  in  his  child,  as 
men  have  in  their  cattle,  but  is  made  by  nature  their  guar- 
dian for  their  benefit :  and  therefore  when  parents  would 
undo  their  children's  souls  or  bodies,  the  children  may  for- 
sake them,  as  being  forsaken  by  them ;  further  than  as  they 
are  obliged  in  gratitude  to  help  them,  as  is  aforesaid. 

QueU.  IX.  *  If  a  man  do  deserve  to  lose  somewhat  which 
he  hath  by  way  of  punishment,  may  I  not  take  it  from  him  V 

Answi  Not  unless  the  law  either  make  you  a  magistrate 
or  officer  to  do  it,  or  allow  and  permit  it  at  thp  least ;  be- 
cause it  is  not  to  you  that  the  forfeiture  is  made :  or  if  it 
be,  you  must  execute  the  law  according  to  the  law,  and 
not  against  it.  For  else  you  will  ofiend  in  punishing  of- 
fences. 

Quest.  X.  '  But  what  if  I  fully  resolve,  when  I  take  a 
thing  in  my  necessity,  to  repay  the  owner,  or  make  him  sa- 
tisfaction if  ever  I  be  able  V 

Amw.  That  is  some  extenuation  of  the  sin,  but  no  jus- 
tification of  the  fact ;  which  is  otherwise  unjustifiable,  be- 
cause it  is  still  without  his  consent. 

Quest.  XI.  '  What  if  I  know  not  whether  the  owner  would 
consent,  or  not  V 

■  Answ.  In  a  case  where  common  custom  and  humanity 
alloweth  you  to  take  it  for  granted  that  he  would  not  deny 
it  you  (as  to  pluck  an  ear  of  com,  or  gather  an  herb  for 
medicine  in  his  field)  you  need  not  scruple  it ;  unless  you 
conjecture  that  he  is  a  Nabal  and  would  deny  you.  But 
otherwise  if  you  doubt  of  his  consent,  you  must  ask  it,  and 
not  presume  of  it  without  just  cause. 

Quest,  XII.  '  What  if  I  take  a  thing  from  a  friend  but  in 
a  way  of  jest,  intending  to  restore  it?' 

Jlnsw.  If  you  have  just  grounds  to  think  that  your  friend 


CHAP.  XVIII.]      CHRISTIAN  POLITICS.  285 

would  consent  if  he  knew  it^  you  will  not  be  blamable  ;  but 
if  otherwise,  either  ydn  take  it  for  your  own  benefit  and  use, 
or  you  take  it  only  to  make  sport  by  t  the  former  is 
thefty  for  all  your  jest ;  the  latter  is  but  an  unlawful  way  of 
jesting. 

Quest,  xiif.  '  What  if  I  take  it  from  him,  but  to  save 
him  from  hurting  his  body  with  it :  as  if  I  st^al  poison  from 
one  that  intended  to  kill  himself  by  it :  or  take  a  sword  from 
a  drunken  man,  that  would  hurt  himself :  or  a  knife  from  a 
melancholy  man:  or  what  if  it  be  to  save  another;  as  to 
take  a  madman's  sword  from  him,  who  would  kill  such  as 
are  in  his  way,  or  any  angry  man's  that  will  kill  another  V 

Answ,  This  is  your  duty  according  to  the  sixth  com- 
mandment, which  bindeth  you  to  preserve  your  neighbour's 
life:  so  be  it  these  conditions  be  observed.  1.  That  yon 
keep  not  his  sword  for  your  benefit  and  advantage,  nor 
claim  a  property  in  it ;  but  give  it  his  friends,  or  deliver  it 
to  the  magistrate.  2.  That  you  do  nothing  without  the  mar 
gistrate,  in  which  you  may  safely  stay  for  his  authority  and 
help  :  but  if  two  be  fighting,  or  thieves  be  robbing  or  mur- 
dering a  man,  or  another's  life  be  in  present  danger,  you 
must  help  them  without  staying  for  the  magistrate's  audio- 
rity.  3.  That  you  make  not  this  a  pretence  for  the  usurping 
of  authority,  or  for  resisting  or  deposing  your  lawfril  prince, 
or  magistrate,  or  parent,  or  master,  or  of  exercising  your 
own  will  and  passions  against  your  superiors :  pretending 
that  you  take  away  their  swords  to  save  themselves  or 
others  from  their  rage,  when  it  is  indeed  but  to  hinder 
justice. 

Quest.  XIV.  '  May  I  not  then  much  more  take  away  that 
by  which  he  would  destroy  his  own  or  other  men's  souls : 
as  to  take  away  cards  or  dice  from  gamesters ;  or  heretical 
or  seditious  books,  or  play-books  and  romances ;  or  to  pull 
down  idols  which  the  idolaters  do  adore,  or  are  instruments 
of  idolatry  ?' 

Answ.  There  is  much  difference  in  the  cases^  though  the 
soul  be  more  precious  than  the  body  :  for,  1.  Here  there  is 
supposed  to  be  so  much  leisure  and  space  as  that  you  may 
have  time  to  tell  the  magistrate  of  it,  whose  duty  primarily 
it  is ;  whereas  in  the  other  case  it  is  supposed  that  so  much 
delay  would  be  a  man's  death.    Therefore  your  duty  is  to 


989  CHRISTIAN    QIRR«TQ||Y.  [PART  IV. 

^cquaiQt  the  magistrate  with  the  »m  and  danger,  mi  not  to 
anticipate  hunj  and  play  the  magistrate  yourself.    Or  in  the 
oaa^  of  qarda,  and  dice,  aiid  hivtfiil  books*  you  may  acqi^unt 
iJBkb  persons  with  the  sifi,  and  persuade  them  to  cS|St;  them 
away  themselves.    2.  Your  taking  away  these  instruments 
ie  Rpt  like  to  save  them ;  for  the  love  qf  the  ^in,  and  the 
will  to  do  it  remain  still:   and    the  sinner   will   be  but 
biordfined  by  hi^  indignf^tiQii  against  your  irregular  cpuriie  of 
qhfMrity.    3.  Men  are  bound  tQ  save  men's  bodies  whethei^ 
tliey  wiU  or  not ;  because  it  may  be  so  done  \  but  no  msM 
atn  siMfe  aiiother's  soul  ag^^st  hM  will !    And  it  is  God'a 
will  (h%t  their  si^lvi^tipn  or  dfunnation  shall  be  more  tbe  fruity 
of  their  own  wills,  thB»  of  any  other's.    Therefore  though 
iC  ia  possible  to  devise  an  instiM^ce,  in  ^hich  it  is  lawful  tP 
%te^l  a  poisonous  book  Qr  idol  from  i^aother  (when  it  is  do|^ 
%%  secretly  sa  will  ^nqemrage  no  disQbe4ience  or  disorder ; 
9Pf  is  U)^e  to  luM^deipL  the  sinner*  but  indeed  to  do  him  gQpd^ 
8U)«)  yet  ordinarily  all  this  is  unlawful,  for  privf^te  vf^^u, 
Ant  hf^YO  no  government  of  others,  or  extnMordlnajy  int^fest 

i«<fcem^ 

<2tfaf«  XV.  *  Mj^y  not  a  magistrate  ta^e  the  sul^ec^tA' 
g9ods«  when  it  is  necessary  for  their  own  preservsition  V 

JlmnnK  I  answered  this  question  once  heretofore  in  my 
^^-FoUtioal  Aphorisms :"  and  becaii^se  I  repent  of  meddling 
with  such  subjectdt  and  of  writing  that  book,  I  will  lee^e 
fiu^  oases  hereafter  for  fitter  persons  to  resolve. 

QiHst^  |L  VI.  -  Qut  may  {  not  take  from  another  for  a  holy 
Vfie.i  as  to  give  to  the  ohuroh  or  maintain  the  l^isj^ops.  If 
David  took  the  hallowed  bread  in  his  necessity,  may  not 

Mftowed:  petspna  tt^e  oommon  bread  V 

il«Wk  (f  holy  persons  be  in  present  danger  of  death, 
their  Uvea  may  be  ss^e4  as  other  men's  on  the  terms  men- 
tioi^  m  the  first  o&^e.  Qtherwise  God  hath  po  need  of 
^^  or  violewe ;  nor  m^St  you  rob  the  laity  to  clothe  the 
clergy ;  but  to  do  such  evil  on  pretence  of  piety  and  good* 

is  im  aggravation  of  the  siut 

'  A  wife  or  near  friend  that  it  onder  iio  suspicion  of  alieiiatiiig  tlie  thing  to  thrir 
own  comniodity,  nor  of  ill  detigni,  may  go  somewhat  farther  rn  such  cases,  than  an 
■l^rior  or  m  stranger. 


Gif Af,  XIX.]  QilillSTIAN  90I«ITiG8t  ^     W7 


CHAPTER  XIX. 

General  Direeiians  and  pariieular  Cases  of  Consdenee,  alwni 
Contracts  in  general,  and  about  Buyu^  and  Selling, 
Borrowing  and  Lending,  Usury,  Sfc.  in  particular. 

Tit.  1.  General  Directions  against  irgurious  Bargaining  and 

Contracts. 

Besidbs  the  last  Directions  Chap.xyiii.  take  these  as  mora 
pertinent  to  this  case. 

Direct,  i.  *  See  that  your  hearts  have  the  two  great  piior* 
ciples  of  justice  deeply  and  habitually  innaturalized  or  ra4i^ 
eated  in  them,  viz.  The  true  love  of  your  neighbour^  aacl 
the  denial  of  yourself;  which  in  one  precept  are  called^ 
The  loving  of  your  neighbour  as  yourself/  For  then  you 
will  be  freed  from  the  inclination  to  injuries  and  fraud,  and 
from  the  power  of  those  temptations*  which  carry  men  Ip 
these  sins.  They  will  be  contrary  to  your  habitual  wSX  ct 
ineUnation ;  and  you  will  be  more  studious  to  help  your 
neighbour*  than  to  get  from  him. 

IHrect.  If.  '  Yet  do  not  content  yourself  with  these  hh^ 
bits,  but  be  sure  to  call  them  up  to  act,  whenever  you  hme 
any  bargaining  with  others ;  and  let  a  faithful  conscience  bf 
to  you  as  a  oryer  to  proclaim  God's  law,  and  say  to  yoiti 
'  Now  remanber  love  and  sdMeaial,  and  do  as  yon  would 
be  done  by.' '  If  Alexander  Ser^rua  so  highly  valued  Ai# 
9iiymgt  *  Quod  tibi  fieri  non  vis,  alteri  ne  feeeria,'  as  to 
make  it  his  motto,  and  write  and  engrave  it  on  hiadoom  md 
bqti}divig«>  (having  learned  it  of  some  Christians  ex  Jews 
saith  Lampridius ;)  what  a  crime  and  fhamiaif  it  fM  Chril^tfs 
Qvm  pfofessed  disciples  neither  to  learn  or  love  it^  Put 
hoii^e  tba  question  when  you  have  any  bargaining  wilh 
others,  '  How  would  I  be  dealt  with  myself,  if  my  oaae  wera 
th^  sa^e  with  his  V  ..... 

Direct,  iii.  *  When  the  tempter  dtaweth  you.  to  think 
only  of  your  own  commodity  and  gain,  remember  honv  OHieh 
more  you  will  lose  by  sin,  than  your  gain  can  any  way 
amount  to.'  If  Achan,  Oehaai,  Ahab,  Judaa,  &c  had  for#r 
seen  the  end»  and  the  greatness  of  their  loss,  it  wouM  bi^ve 


Jt88  CHRISTIAN   Df RECTORY.  {i»ART  IV. 

curbed  their  covetous  desires.  Believe  God's  Word  from 
the  bottom  of  your  heart,  that  you  shall  lose  things  eternal 
if  you  sinfully  get  things  temporal,  and  then  you  will  not 
make  haste  to  such  a  bargain,  to  win  the  world  and  lose 
yomr  souls. 

Direct,  iv.  '  Understand  your  neighbour's  case  aright, 
and  meditate  on  his  wants  and  interest'  You  think  what 
you  want  yourself;  but  you  think  not  whether  his  wants 
with  whom  you  deal,  may  not  be  as  great  as  yours :  consi- 
der what  his  commodity  costeth  him  :  or  what  the  toil  of  the 
workman's  labour  is :  what  house  rent  he  hath  to  pay,,  and 
what  a  family  to  maintain :  and  whether  all  this  can  be  well 
done  upon  the  rates  that  you  desire  to  trade  with  him.  And 
do  not  believe  every  common  report  of  his  riches,  or  of  4he 
price  of  his  commodity ;  for  fame  in  such  cases  is  frequently 
false. 

Direct,  v.  'Regard  the  public  good  above  your* own 
commodity/  It  is  not  lawful  to  take  up  or  keep  up  any  op- 
pressing monopoly  or  trade ;  which  tendeth  to  enrich  you 
by  the  loss  of  the  commonwealth  or  of  many. 

Direct,  vi.  *  Therefore  have  a  special  regard  to  the  laws 
of  the  country  where  you  live ;  both  as  to  your  trade  itself, 
and  as  to  the  price  of  what  you  sell  or  buy.'  '  For  the  law  is 
made  for  the  public  benefit,  which  is  to  be  preferred  before 
any  private  man's.  And  when  the  law  doth  directly  or  in- 
directly set  rates  upon  labours  or  commodities,  ordinarily 
tHey  must.be  observed ;  or  else  you  will  commit  two  sins  at 
once,  injury  and  disobedience. 

Direct,  vii.  'Also  have  special  resp^t  to  the  common 
estimate,  and  to  the  market-price.'  Though  it  be  not  always 
to  be  our  rule,  yet  ordinarily  it  must  be  a  considerable  part 
of  it ;  and  of  great  regard. 

Direct,  viii.  *  Let  not  imprudent  thinking  make  you 
ieem  more  covetous  than  you  are.'  Some  imprudent  per- 
sons cannot  tell  how  to  make  their  markets  without  so 
many  words,  even  about  a  penny  or  a  trifle,  that  it  maketh 
others  think  them  covetous,  when  it  is  rather  want  of  wit. 
The  appearance  of  evil  must  be  avoided.  I  have  known 
some  that  are  ready  to  give  a  pound  to  a  charitable  use  at  a 
word,  who  will  yet  use  so  many  words  for  a  penny  in  their 
bargaining  as  maketh  them  deeply  censured  and  misunder- 


CHAP«  XIX.]  CHRISTIAN  POLITICS.  289 

stood.  If  you  see  cause  to  break  for  a  penny  orastdall 
matter^  do  it  more  handsomely  in  fewer  words,  and  be  gone : 
and  do  not  tempt  the  seller  to  multiply  words,  because  you 
do  so. 

Direct,  ix.  '  Have  no  more  to  do  in  bargaining  with 
others,  especially  with  censorious  persons,  than  you  needs 
must :'  For  in  much  dealing  usually  there  will  be  much  mis* 
understanding,  offence,  censure,  and  complaint. 

Direct,  X,  Undoubtful  cases«  when  you  are  uncertain 
what  is  lawful,  choose  that  side  which  is  safest  to  the  peace 
of  your  consciences  hereafter;  though  it  be  against  your 
commodity,  and  may  prove  the  losing  of  your  right/ 

Tit*  2.    Cases  of  Conscience  about  Justice  in  Contracts^ 

« 

Quest,  u  *  Must  I  always  do  as  1  would  be  done  by  ?  Or 
hath  this  rule  any  exceptions  V 

Ansio.  The  rule  intendeth  no  more  but  that  your  just 
self-denial  and  love  to  others,  be  duly  exercised  in  your 
dealings  with  all.  And  1.  It  supposedi  that  your  own  will 
or  desires  be  honest  and  just,  and  that  God's  law  be  their 
rule.  For  a  sinful  will  may  not  be  made  the  rule  of  your 
own  actions  or  of  other  men's.  He  that  would  have  another 
make  him  drunk,  may  not  therefore  make  another  drunk  : 
and  he  that  would  abuse  another  man's  wife,  may  not  there- 
fore desire  that  another  man  would  lust  after  or  abuse  his 
wife.  He  that  would  not  be  instructed,  reproved,  or  reform- 
ed, may  not  therefore  forbear  the  instructing  or  reproving 
others.  And  he  that  would  kill  himself,  may  not  therefore 
kill  another.  But  he  that  woidd  have  no  hurt  done  to 
himself  injuriously,  should  do  none  to  others :  and  he  that 
would  have  others  do  him  good,  should  be  as  willing  to  do 
good  to  them. 

2.  It  supposeth  that  the  matter  be  to  be  varied  accord- 
ing to  your  various  conditions.  A  parent  that  justly  de- 
sireth  his  child  to  obey  him,  is  not  bound  therefore  to  obey 
his  child ;  nor  the  prince  to  obey  his  subjects ;  nor  the 
master  to  do  all  the  work  of  his  servants,  which  he  would 
have  his  servants  do  for  him.  But  you  must  deal  by  another^ 
as  you  would  (regularly)  have  them  do  by  you,  if  you  wer# 

VOL.    VI,  V 


290  CHRISTIAN  DIRECTORY.  [PART  IV. 

in  their  oase,  and  they  in  yours.    And  on  these  terms  it  is  a 
role  of  righteousness. 

Quest.  II.  '  Is  a  son  bound  by  the  contract  which  his  pa- 
rents or  guardians  made  for  him  in  his  infancy  V 

Anno.  To  some  things  he  is  bound,  and  to  some  things 
not.  The  infant  is  capable  of  being  obliged  by  another 
upon  four  accounts.  1.  As  he  is  the  parent's  own ;  (or  a 
master's  to  whom  he  is  in  absolute  servitude).  2.  As  he  is 
to  be  ruled  by  the  parents.  3.  As  he  is  a  debtor  to  his  pa- 
rents for  benefits  received.  4^  As  he  is  an  expectant  or  ca- 
pable of  future  benefits  to  be  enjoyed  upon  conditions  to  be 
performed  by  him.  !•  No  parents  or  lord  have  an  absolute 
property  in  any  rational  ci*eature ;  but  they  have  a  property 
'  secundum  quid,  et  ad  hoc :'  and  a  parent's  property  dodi 
in  part  expire  or  abate,  as  the  son  groweth  up  to  the  full  use 
of  reason,  and  so  hath  a  greater  property  in  himself.  There- 
fore he  may  oblige  his  son  only  so  far  as  his  property  ex- 
tendeth,  and  to  such  acts,  and  to  no  other :  for  in  those  his 
will  is  reputatively  his  son's  will.  As  if  a  parent  sell  his  son 
to  servitude,  he  is  bound  to  such  service  as  beseemeth  one 
man  to  put  another  to.  2.  As  he  is  rector  to  his  child,  he 
asay  by  contract  with  a  third  person  promise  that  his  child 
shall  do  such  acts,  as  he  hath  power  to  command  and  cause 
him  to  do :  as  to  read,  to  hear  God's  Word,  to  labour  as  he 
is  able ;  but  this  no  longer  than  while  he  is  under  his  pa- 
rent's government :  and  so  long  obedience  requireth  him  to 
perform  their  contracts,  in  performing  their  commands.  3. 
The  child  having  received  his  being  and  maintenance  from 
them,  remains  obliged  to  them  as  his  benefactors  in  the 
debt  of  gratitude  as  long  as  he  liveth :  and  that  so  deeply 
that  some  have  questioned  whether  ever  he  can  requite  them : 
(which  '  quoad  valorem  beneficii '  he  can  do  only  by  further- 
ing their  salvation  ;  as  many  a  child  hath  been  the  cause  of 
the  parent's  conversion).  And  so  far  as  the  son  is  thus  a 
debtor  to  his  parents,  he  is  obliged  to  do  that  which  the  pa* 
rents  by  contract  with  a  third  person  shall  impose  upon  him. 
As  if  the  parents  could  not  be  delivered  out  of  captivity, 
but  by  obliging  the  son  to  pay  a  great  sum  of  money,  or  to 
live  in  servitude  for  their  release  :  though  they  never  gav« 
him  any  money,  yet  is  he  bound  to  pay  the  sum,  if  he  can 


CHAP.  XiX.]  CHRISTIAN    POLITICS.  2^1 

get  it,  or  to  pe^fonn  the  Berritode ;  because  he  hath  receiv- 
ed more  from  them,  even  his  being.  4.  As  the  parents  are 
both  owners,  (^  secuodum  quid ')  anfd  rulers,  and  benefactoiB 
to  their  child,  in  all  three  respects  conjunct,  they  may 
oblige  him  to  a  third  person  who  is  willing  to  be  his  ben«i»- 
factor,  by  a  conditional  obligation  to  perform  such  condi- 
tions that  he  may  possess  such  or  such  benefits  :  and  thus  a 
guardian  or  any  friend  who  is  fit  to  interpose  for  him,  mecf 
oblige  him.  As  to  take  a  lease  in  his  name,  in  which  tit 
shall  be  bound  to  pay  such  a  rent,  or  do  such  k  service, 
that  he  may  recette  such  a  commodity  which  is  greater. 
Thus  parents  oblige  their  children  under  civil  govermnents 
to  the  laws  of  the  society  or  kingdom,  that  they  may  have 
the  protection  and  benefits  of  subjects.  In  these  cases  the 
child  jcan  complain  of  no  injury ;  for  it  is  for  his  benefit  that 
he  is  obliged  :  and  the  parent  (in  this  respect)  cannot  oblige 
him  to  his  hurt :  for  if  he  will  quit  the  benefit,  he  may  be 
freed  when  he  will  from  his  obligation,  and  may  refuse  to 
stand  to  the  covenant  if  he  dislike  it.  If  he  will  give  up  hin 
lease,  he  may  be  disobliged  from  the  rent  and  service. 

In  all  this  you  may  see  that  no  man  can  oblige  another 
against  Gk)d  or  his  salvation  :  and  therefore  a  parent  cannot 
oblige  a  child  to  sin,  nor  to  forbear  hearing  or  reading  dM 
Word  of  Ood,  or  praying,  or  any  thing  necessary  to  his  sal- 
vation :  nor  can  he  oblige  him  to  hear  an  heretical  pastor; 
or  to  marry  an  infidel  or  wicked  wife,  8cc. 

And  here  also  you  may  perceive  on  what  grounds  it  is 
that  God  hath  appointed  parents  to  oblige  their  children  in 
the  covenant  of  baptism,  to  be  the  servants  of  God  and  to 
lire  in  holiness  all  their  days. 

And  hence  it  is  apparent,  that  no  parents  can  oblige  diek 
children  to  be  miserable,  or  to  any  such  condition  which  is 
worse  than  to  have  so  being. 

Also  that  when  parents  do  (as  commonly  they  do)  pro- 
fess to  oblige  their  children  as  benefkctors  for  their  good, 
the  obligation  is  then  to  be  interpreted  accordingly :  and 
the  chttd  is  then  obliged  to  nothing  which  is  really  his 
hurt. 

Yea,  all  the  propriety  and  government  of  parents,  can- 
not authorise  them  to  oUige  the  child  to  his  hurt,  but  in 


.282  CflUISTIAN    DIRECTORY.  [PART  IV. 

.otder  to  some  greater  good,  either  to  the  parents  themselveSy 
or  to  the  commonwealth,  or  others  :  at  least  that  which  the 
parents  apprehend  to  be  a  greater  good ;  but  if  they  err 
through  ignorance  or  partiality,  and  bind  the  child  to  a 
-greater  hurt  for  their  lesser  good,  (as  to  pay  two  hundred 
pounds  to  save  them  from  paying  one  hundred  pounds,) 
whether  their  injury  and  sin  do  excuse  the  child  from  beinjg 
obliged  to  any  more  than  the  proportion  of  the  benefit  re- 
quired, I  leave  undetermined. 

Quest.  III.  '  But  what  if  the  parents  disagree,  and  one 
of  them  will  oblige  the  child,  and  the  other  will  not  V 

Ahsw.  1.  If  it  be  an  act  of  the  parents  as  mere  pro- 
{Mietors  for  their  own  good,  either  of  them  may  oblige  him 
«n  a  just  degree;  because  they  have  severcdly  a  propriety. 
2.  If  it  be  an  act  of  government  (as  if  they  oblige  him  to  do 
this  or  that  act  of  service  at  their  command  in  his  minority), 
the  father  may  oblige  him  against  the  mother's  consent,  be- 
cause he  is  the  chief  ruler ;  but  not  the  mother  against  the 
father's  will,  though  she  may  without  it. 

Quest.  IV.  '  Is  a  man  obliged  by  a  contract  which  he 
made  in  ignorance  or  mistake  of  the  matter?' 

Answ.  I  have  answered  this  before  in  the  case  of  mar- 
riage. Part  iii.  Chap.  1. ;  I  add  here. 

1.  We  must  distinguish  between  culpable  and  inculpa- 
ble error.  2.  Between  an  error  about  the  principal  matter, 
and  about  some  smaller  accidents  or  circumstances*  3.  Be- 
tween a  case  where  the  law  of  the  land,  or  the  common  good 
interposeth,  and  where  it  doth  not. 

1.  If  it  be  your  own  fSoiult  that  you  are  mistaken  you  are 
not  wholly  freed  from  the  obligation ;  but  if  it  was  your 
gross  fault,  by  negligence  or  vice,  you  are  not  at  all  ibeed; 
but  if  it  were  but  such  a  frailty  as  almost  all  men  are  liable 
to,  so  that  none  but  a  person  of  extraordinary  virtue  or  di- 
ligence could  have  avoided  the  mistake,  then  equity  will 
proportionably  make  you  an  abatement  or  free  you  from  the 
obligation.  .  So  far  as  you  were  obliged  to  understand  the 
matter,  so  far  you  are  obliged  by  the  contract;  especially 
when  another  is  a  loser  by  your  error. 

,  2.   An  inculpable  error  about  the  circumstances,  or 
smaller  parts,  will  not  free  you  from  an  obligation  in  the 


CHAP.  XIXJ         CHRISTIAN  POLITICS.  293 

principal  matter ;   but  an  inculpable  error  in  the  essentialfii 
will. 

3.  Except  when  the  law  of  the  land  or  the  common  good, 
doth  otherwise  overrule  the  case :  for  then  you  may  be 
obliged  by  that  accident.  In  divers  cases  the  rulers  may 
judge  it  necessary,  that  the  effect  of  the  contract  shall  de- 
pend upon  the  bare  words,  or  writing,  or  actions ;  lest  false 
pretences  of  misunderstanding  should  exempt  deceitful  per- 
sons from  their  obligations,  and  nothing  should  be  a  secu- 
rity to  contractors.  And  then  men's  private  commodity  must 
give  place  to  the  law  and  to  the  public  good. 

4.  Natural  infirmities  must  be  numbered  with  faults, 
though  they  be  not  moral  vices,  as  to  the  contracting  of  an 
obligation,  if  they  be  in  a'  person  capable  of  contracting. 
As  if  you  have  some  special  defect  of  memory,  or  ig&oranoe 
of  the  matter  which  you  are  about.  Another  who  is  no  way 
faulty  by  overreaching  you,  must  not  he  a  loser  by  your 
weakness.  For  he  that  cometh  to  the  market,  or  contracteih 
with  another  that  knoweth  not  his  infirmity,  is  to  be  sup- 
posed to  understand  what  he  doth,  unless  the  contrary  be 
manifest :  you  should  not  meddle  with  matters  which  you 
understand  not :  or  if  you  do,  you  must  be  content  to  be  a 
loser  by  your  weakness. 

6.  Yet  in  such  cases,  another  that  hath  gained  by  the 
bargain,  may  be  obliged  by  the  laws  of  equity  and  charity, 
to  remit  the  gain,  and  not  to  take  advantage  of  your  weak- 
ness ;  but  he  may  so  for  hold  you  to  it,  as  to  secure  himsdf 
from  loss;  except  in  cases  where  you  become  the  ob- 
ject of  his  charity,  and  not  of  commutative  justice  only. 

Qunt.  V.  '  Is  a  drunken  man,  or  a  man  in  a  transporting 
passion,  or  a  melancholy  person,  obliged  by  a  contract  made 
in  such  a  case  Y 

Amw.  Remember  still,  that  we  are  speaking  only  of  con- 
tracts about  matters  of  profits  or  worldly  interest ;  and  not 
of  marrii^e  or  any  of  another  nature.  And  the  question  as 
it  concemeth  a  man  in  drunkenness  or  passion,  is  answered 
as  the  former  about  culpable  error ;  and  as  it  concemeth  a 
melancholy  man,  it  is  to  be  answered  as  the  former  question, 
in  the  case  of  natural  infirmity.  But  if  the  melancholy  be 
so  great  as  to  make  him  incapable  of  bargaining,  he  is  to  be 


204  CHRISTIAN   DIRECTORY.  [RART   IV. 

etteemed  in  the  same  condition  as  an  idiot,  or  one  in  deli* 
ration  or  distraction. 

Quesi*  VI.  '  But  may  another  hold  a  man  to  it,  who  in 
drunkenness  or  passion  maketh  an  ill  bargain,  or  giveth 
or  playeth  away  his  money;  and  repenteth  when  he  is 
sober  V 

Answ,  He  may  (ordinarily)  take  the  money  from  the  loaer^ 
or  him  that  casteth  it  thus  away ;  but  he  may  not  keep  it 
for  himself  I  but  if  the  loser  be  poor,  he  should  give  it  to 
his  wife  or  children  whom  he  robbeth  by  his  sin :  if  not,  he 
should  either  give  it  to  the  magistrate  or  overseer  for  the 
poor,  or  give  it  to  the  poor  himself.  The  reason  of  this  de- 
teraiinaiion  is,  becavse  the  loser  hath  parted  with  his  pitH 
perty,  and  can  lay  no  further  claim  to  the  thing ;  hut  the 
gainer  can  have  no  right  from  another's  crime :  if  it  were 
from  an  injury,  he  might,  so  far  as  is  necessary  to  repara* 
tions  :  but  from  a  crime  he  cannot :  for  his  loss  is  to  be  es^ 
timated  as  a  mulct  or  penalty,  and  to  be  disposed  of  as  such 
mulcts  as  vae  laid  on  swearers  and  drunkards  are.  Only  the 
person  by  his  voluntary  bargain,  hath  made  the  oth^  P^^rty 
inetead  of  the  magistrate,  and  authorized  him  (in  ordinary 
cases)  to  dispose  of.  the  gain,  for  the  poor  or  public 
good. 

Quest*  VII.  '  Am  I  obliged  by  the  words  or  writings 
which  usually  express  a  covenant,  without  any  cove- 
nanting or  self-obliging  intention  in  me,^  when  I  speak  or 
write  them?' 

Answ.  Either  you  utter  or  write  those  words,  with  apur- 
pose  to  make  another  believe  that  you  intend  a  covenant ; 
or  at  least  by  culpable  negligence,  in  such  a  manner  jas  he 
is  bound  so  to  understand  you,  or  justified  for  so  under- 
standing you :  or  else  you  so  use  the  words,  as  in  the  man- 
'  ner  sufficiently  to  signify  that  you  intend  no  covenant  or 
eelf-oUigation.  In  the  former  case  you  bind  yourself  (as 
above  said) ;  because  another  man  is  not  to  be  a  loser,  nor 
you  a  gainer  or  a  saver  by  your  own  fiuud  or  gross  negli- 
gence«  But  in  the  latter  case  you  are  not  bound,  because 
an  intent  of  self  obliging  is  the  internal  efficient  of  the  ob- 
ligation ;  and  a  signification  of  such  an  intent,  is  the  exter- 
nal efficient,  without  which  it  cannot  be.  '  If  you  read  over 
the  words  of  a  bond,  or  repeat  them  only  in  a  narrative,  or 


CHA^.  XIX.]  CHRISTIAN  POLITICS.  295 

ludicrously ;  or  if  a  scrivener  write  a  form  of  obligation  of 
himself,  to  a  boy  for  a  copy,  or  to  a  scholar  for  a  precedent, 
these  do  not  induce  any  obligation  in  conscience,  nor  make 
you  a  debtor  to  another.  Thus  also  the  case  of  the  intent 
of  the  baptizer,  or  baptized  (or  parent)  is  to  be  deter- 
mined. 

Quest.  VIII.  *  May  a  true  man  promise  money  to  a  rob- 
ber, for  the  saving  of  his  life  or  of  a  greater  sum,  or  more 
precious  commodity  V 

Answ.  Yes,  in  case  of  necessity,  when  his  life  or  estate 
cannot  better  be  preserved :  and  so  taxes  may  be  paid  to  a& 
enemy  in  arms,  or  to  a  plundering  soldier^  (supposing  that 
it  do  no  other  hurt,  which  is  greater  than  the  good).  Any 
man  may  part  with  a  lesser  good  to  preserve  a  greater :  and 
it  is  no  more  voluntary  or  imputable  to  our  wills,  than  the 
casting  of  our  goods  into  the  sea  to  save  the  vessel  and  our 
lives. 

Queit.  IX.  *  May  I  give  money  to  a  jadge«  or  justice^  or 
court  officer,  to  hire  him  to  do  me  justice,  or  to  keep  him 
from  doing  me  wrong ;  or  to  avoid  persecution  V 

Answ.  You  may  not,  in  case  your  cause  be  bad,  give  any 
thing  to  procure  injustice  against  another ;  no  nor  speak  a 
word  for  it  nor  desire  it :  this  I  take  as  presupposed.  You 
may  not  give  money  to  procure  justice,  when  the  law  of  the 
land  forbiddeth  it,  and  when  it  will  do  more  hurt  accidentally 
to  others  than  good  to  you ;  when  it  will  harden  men  in  the 
sin  of  bribery^  and  cause  them  to  expect  the  like  from 
others.  But  except  it  be  when  some  such  accidental  greater 
hurt  doth  make  it  evil,  it  is  as  lawfiil  as  to  hire  a  thief  not 
to  kill  me ;  when  you  cannot  have  your  right  by  other 
means,  you  may  part  with  a  smaller  matter  for  a  greater. 

Quest »  X.  *  But  if  I  make  such  a  contract,  may  the  other 
lawfully  take  it  of  me  V 

Answ.  No ;  for  it  is  now  supposed  that  it  is  unlawful  on 
his  part. 

Qtiei^.  XI.  '  But  if  under  necessity  of  force  I  promise 
money  to  a  robber,  or  a  judge,  or  officer,  am  I  bound  to  per- 
form it  when  my  necessity  is  over  V 

Answ.  You  have  lost  your  own  property  by  your  cove* 
nant,  and  therefore  must  not  retain  it ;  but  he  can  acquire 
no  right  by  his  sin ;  and  therefore  some  say  that  in  point  of 


296  CHRISTIAN    DIRECTORY.  fPART  IV. 

justice  you  aret  not  bound  to  give  it  him,  but  to  give  it  to 
the  magistrate  for  the  poor ;  but  yet  prudence  may  tell  you 
of  other  reasons  '  a  fine*  to  give  it  the  man  himself,  though 
justice  bind  you  not  to  it ;  as  in  case  that  else  he  may  be 
revenged  and  do  you  some  greater  hurt ;  or  some  greater 
hurt  is  any  other  way  like  to  be  the  consequent ;  which  it 
is  lawful  by  money  to  prevent.  But  many  think  that  you 
are  bound  to  deliver  the  money  to  the  thief  or  officer  him- 
self;  because  it  is  a  lawful  thing  to  do  it,  though  he  have  no 
just  title  to  it ;  and  because  it  was  your  meaning,  or  the  sig- 
nification of  your  words  in  your  covenant  with  him ;  and  if 
it  were  not  lawful  to  do  it,  it  could  not  be  lawful  to  promise 
to  do  it>  otherwise  your  promise  is  a  lie.  To  this,  those  of 
the  other  opinion  say,  that  as  a  man  who  is  discharged  of 
his  promise  by  him  that  it  was  made  to,  is  not  to  be  ac- 
counted false  if  he  perform  it  not ;  so  is  it  as  jto  the  thief  or 
officer  in  question ;  because  he  having  no  right,  is  to  you  as 
the  other  that  hath  quit  his  right.  And  this  answer  indeed 
will  prove,  that  it  is  not  strict  injustice  not  to  pay  the  money 
promised ;  but  it  will  not  prove  that  it  is  not  a  lie  to  make 
such  a  promise  with  an  intent  of  not  performing  it«  or  that 
it  is  not  a  lie  to  make  it  with  an  intent  of  performing  it,  and 
not  to  do  it  when  you  may.  Though  here  a  Jesuit  will  tell 
you  that  you  may  say  the  words  of  a  promise,  with  an  equi- 
vocation or  mental  reservation,  to  a  thief  or  persecuting  ma- 
gistrate; (of  which  see  more  in  the  Chapters  of  Lying,  Vows^ 
and  Perjury).  I  am  therefore  of  opinion  that  your  promise 
must  be  sincerely  made,  and  according  to  the  true  intent  of 
it,  you  must  offer  the  money  to  the  thief  or  officer ;  except 
in  case  the  magistrate  forbid  you,  or  some  greater  reason 
lie  against  it,  which  you  foresaw  not  when  you  made  the 
promise.  But  the  offender  is  undoubtedly  obliged  not  to 
take  the  money. 

The  same  determination  holdeth  as  to  all  contracts  and 
promises  made  to  such  persons,  who  by  injurious  force  conr 
strained  us  to  make  them.  There  is  on  ua  an  obligation  to 
veracity,  though  none  to  them  in  point  of  justice,  because 
they  have  no  proper  right;  nor  may  they  lawfully  take  our 
payment  or  service  promised  them«  And  in  case  thai  the 
public  good  unexpectedly  cross  our  performance,  we  must 
not  perform  it :  such  like  is  the  case  6f  conquerors,  and 


CHAP.  XIX.]  CHRISTIAN   POLITICS.  297 

those  that  upon  conquest  become  their  vassals  or  subjects 
upon  unrighteous  terms.  But  still  remember,  that  if  it  be 
not  only  a  covenant  with  man,  but  a  vow  to  God,  which 
maketh  him  a  party,  the  case  is  altered,  and  we  remain 
obliged. 

Quest.  XII.  *  But  may  I  promise  the  thief  or  bribe-taker 
to  conceal  hjs  fault?  And  am  I  obliged  to  the  performance 
of  such  a  promise  V 

Armo,  This  is  a  promise  of  omitting  that  which  else 
would  be  a  duty^.  It  is  ordinarily  a  duty  to  reveal  a  thief 
and  bribe-taker  that  he  may  be  punished.  But  affirmatives 
bind  not  *  ad  semper ;'  no  act  (especially  external)  is  a  duty 
at  all  times,  therefore  not  this,  of  revealing  an  offender's 
fi&ult.  And  if  it  be  not  always  a  duty,  then  it  must  be  none 
when  it  is  inconsistent  with  some  greater  benefit  or  duty ; 
for  when  two  goods  come  together,  the  greater  must  be 
preferred  ;  therefore  in  case  that  you  see  in  just  probability, 
that  the  concealment  of  the  sinner  will  do  mor^  hurt  to  the 
commonwealth  ot  the  souls  of  men,  than  the  saving  of  your 
life  is  like  to  do  good;  you  may  not  promise  to  conceal 
him ;  or  if  you  sinfully  promise  it,  you  may  not  perform  it. 
But  in  case  that  your  life  is  like  to  be  a  greater  good  thaq 
the  not  promising  to  conceal  him,  then  such  a  promise  is 
no  fault,  because  the  disclosing  him  is  no  duty.  But  to 
judge  rightly  of  this  is  a  matter  of  great  difficulty.  If  it  be 
less  than  life  which  you  save  by  such  a  promise,  it  oft  falls 
out  that  it  is  a  lesser  good,  than  the  detecting  of  the  of- 
fence. 

But  it  will  here  be  said,  Mf  I  promise  not  to  conceal  a 
robber,  I  must  conceal  him  nevertheless ;  for  when  he  hath 
killed  me,  I  cannot  reveal  him;  and  I  must  conceal  the 
bribe-taker ;  for  till  I  have  promised  secresy,  I  cannot 
prove  him  guilty.  And  he  that  promiseth  to  forbear  a  par** 
ticular  good  action  whilst  he  liveth,  doth  yet  reserve  his 
life  for  all  other  good  works :  whereas  if  he  die,  he  will  nei- 
ther do  that  or  any  other.'  But  this  case  is  not  so  easily 
determined :  if  Daniel  die,  he  can  neither  pray  nor  do  any 
other  good  on  earth.  And  if  he  live  he  may  do  much  other 
good,  though  he  never  pray ;  and  yet  he  might  not  promise 
to  give  over  praying  to  save  his  life.  I  conceive  that  we 
must  distinguish  of  duties  essential  to  the  outwanl  part  of 


208  ,   CHRISTIAN    DIRECTORY.  [PART    IV. 

Christianity,  or  of  coiiBtaiit,  indispensable  necessity ;  and 
duties  which  are  alterable,  and  belong  only  to  some  persons, 
times  and  places ;  also  between  the  various  consequents  of 
omissions.  And  I  conceive  that  ordinarily  a  man  may  pro- 
mise for  the  saving  of  his  life,  that  he  will  forbear  a  parti- 
cular, alterable  duty  or  relation ;  as  to  read  such  a  commen- 
tary, to  speak  with  such  a  minister,  to  be  a  magistrate  or  a 
minister.  Sec,  in  case  we  have  not  before  bound  ourselves 
never  to  give  over  our  calling  till  death.  And  in  case  that 
the  good  which  will  follow  our  forbearance,  is  likely  (to  a 
judicious  person)  to  be  greater  than  the  evil.  But  no  man 
may  promise  to  omit  such  a  duty  as  Gk>d  hath  made  neces- 
sary during  life ;  as  not  to  love  God,  or  fear,  or  trust  him : 
not  to  worship  him,  and  call  upon  him,  and  praise  him :  nor 
to  do  good  to  men's  souls  or  bodies  in  the  general :  or,  not 
to  preach  or  pray  while  I  am  a  minister  of  Christ :  or  not 
at  all  to  govern  while  you  are  a  governor :  for  all  these  con- 
tradict some  former  or  greater  promises  or  duties.  Nor 
may  you  omit  the  smallest  duty  to  save  your  life,  at  such  a 
time  when  your  death  is  like  to  do  more  good,  than  your 
life  would  do  without  that  one  duty.  Apply  this  to  the 
present  case. 

Quest,  XIII.  '  If  another  man  deceive  me  into  a  promise 
or  covenant  against  my  good,  am  I  bound  to  perform  it 
when  I  have  discovered  the  deceit  ? ' 

Amw*  Yes,  1.  In  case  that  the  law  of  the  land,  or  other 
reasons  for  the  public  good  require  it.  2.  Or  in  case  that 
you  were  faulty  by  negligence,  heedlessness,  or  otherwise 
guilty  of  your  own  deceit,  in  any  considerable  or  avoidable 
degree.  Otherwise,  in  that  measure  that  he  deceived  you, 
and  in  those  respects  you  are  not  obliged. 

Quest.  Jiiv.  'If  the  contracting  parties  do  neither  of 
them  understand  the  other,  is  it  a  covenant?     Or  if  it  be, 
whose  sense  must  carry  it  ?  ' 

,  Ajisw,  If  they  understand  not  each  other  in  the  essen- 
tials of  the  contract,  it  is  no  contract  in  point  of  conscience ; 
except  where  the  laws  for  the  public  safety  do  annex  the 
obligation  to  bare  external  act.  But  if  they  understand 
not  one  another  in  some  circumstances,  and  be  equally  cul- 
pable or  innocent,  they  must  come  to  a  new  agreement  in 
.those  particulars :  but  if  one  party  only  be  guilty  of  the 


CHAP.  XIX*]         CHRISTIAN  POLITICS.        *  299 

mUandentanding,  he  must  bear  the  loss,  if  the  other  insist 
on  it. 

Quest.  XV.  '  Am  I  bound  to  stand  to  the  bargains  which 
my  friend,  or  trustee,  or  servant  maketh  for  me,  when  it 
proveth  much  to  my  injury  and  loss  ?  * 

Jimw.  Yes;  1.  If  diey  exceed  not  the  bounds  of  that 
commission  or  trust  which  they  received  from  you.  2.  Or 
if  they  do,  yet  if  by  your  former  trusting  and  using  ihem, 
or  by  any  other  sign  you  have  given  the  other  party  suffi- 
cient cause  to  suppose  them  intrusted  by  you  to  do  what 
they  do,  so  that  he  is  deceived  by  your  fttult,  you  are  bound 
at  least  to  see  that  he  be  no  loser  by  you  ;  though  you  are 
not  bound  to  make  him  a  gainer,  unless  you  truly  signified 
that  yon  authorized  them  to  make  the  contract.  For  if  it 
be  merely  your  friend's  or  servant's  error,  without"  your 
fault,  it  doth  not  bind  you  to  a  third  person.  But  how  fiur 
you  may  be  bound  to  pardon  that  error  to  your  friend  or 
servant,  is  another  question ;  and  how  far  you  are  bound  to 
save  them  harmless.  And  that  must  be  determined  by 
laying  together  all  other  obligations  between  them  and  yos. 
Quut.  XV 1.  '  If  I  say  I  will  give  such  or  such  a  one  this 
or  that,  am  I  bound  thereby  to  do  it  ? ' 

Answ.  It  is  one  thing  to  express  your  present  mind  and 
resolution,  without  giving  away  the  liberty  of  changing  it; 
and  it  is  another  thing  to  intend  the  obliging  of  yourself  to 
do  the  thing  mentioned.  And  that  obligation  is  either  in- 
tended to  man,  or  to  Ood  only ;  and  that  is  either  in  point 
of  rendition  and  use,  or  in  point  of  veracity,  or  the  perfaiv 
mance  of  that  moral  duty  of  speaking  truth.  If  you  meant 
no  more  in  saying,'  I  will  do  it,'  or  '  I  will  give  it,'  but  that 
tills  is  your  present  will,  and  purpose,  and  resolution,  ym^ 
though  it  add  the  confident  persuasion  that  your  will  shall 
not  change ;  yet  this  no  further  obligeth  you  than  you  are 
obliged  to  continue  in  that  will ;  and  as  a  man's  confident 
resolutions  may  be  lawfully  changed  upon  sufficient  oanse, 
Butif  you  intended  to  alienate  the  title  to  another,  or  to 
give  him  present  right,  or  to  oblige  yourself  for  the  future 
to  him  by  that  promise ;  or  to  oblige  yourself  to  God  to  do 
it  by  way  of  peremptory  assertion,  as  one  that  will  be  guilty 
of  a  lie  if  you  perform  it  not ;  or  if  you  dedicate  the 


300  CHRISTIAN    DIRECTORY.  [PART  IV. 

to  Ood  by  those  words  as  a  vow,  then  you  are  obliged  to  do 
accordingly  (supposing  nothing  else  to  prohibit  it). 

Quest.  XVII.  'Doth  an  inward  promise  of  the  mind  not 
expressed,  oblige  ? ' 

Answ.  In  a  vow  to  God  it  doth :  and  if  you  intend  it  as 
an  assertion  obliging  you  in  point  of  veracity,  it  doth  so 
oblige  you  that  you  must  lie.  But  it  is  no  contract,  nor 
giveth  any  man  a  title  to  what  you  tacitly  thought  of. 

Quest.  XVIII.  *  May  I  promise  an  unlawful  thing  (simply 
•o)  without  an  intention  of  performing  it,  to  save  my  life 
from  a  thief  or  persecutor?  * 

Answ.  No :  because  it  is  a  lie,  when  the  tongue  agreeth 
not  with  the  heart.  Indeed  those  that  think  a  lie  is  no  sin 
when  it  hurteth  not  another,  may  justify  this,  if  that  would 
hold  good;  but  I  have  before  confuted  it.  Part  i.,  in  the 
chapter  against  Lying. 

Quest.  XIX.  *  May  any  thing  otherwise  unlawful  become 
a  duty  upon  a  promise  to  do  it? ' 

Answ.  This  is  answered  before  Part  i.,  chapter  of  Per- 
juries and  Vows :  a  thing  unlawful  will  be  so  still,  notwith- 
standing a  vow  or  promise ;  and  some  so  of  that  also  which 
is  unlawful  antecedently  but  by  accident ;  as  e.  g.  It  is  not 
simply  unlawful  to  cast  away  a  cup  of  wine  or  a  piece  of 
silver;  (for  it  is  lawful  upon  a  sufficient  cause).  But  it 
is  unlawful  to  do  it  without  any  suffcient  cause.  Now  sup- 
pose I  should  contract  with  another  that  I  will  do  it ;.  am  I 
bound  by  such  a  contract?  Many  say  no,  because  the 
matter  is  unlawful  though  but  by  accident ;  and  the  contract 
cannot  make  it  lawful.  1  rather  think  that  I  am  bound  in 
such  a  case ;  but  yet  that  my  obligation  doth  not  exclude 
me  wholly  from  sin;  it  was  a  sin  before  I  promised  (or 
TOwed  it)  to  cast  away  a  farthing  causelessly.  And  if  I 
causelessly  promised  it,  I  sinned  in  that  promise  :  but  yet 
there  may  be  cause  for  the  performance  :  and  if  \  have  en- 
tangled myself  in  a  necessity  of  sinning  whether  I  do  it  or 
not,  I  must  choose  the  lesser  sin ;  for  that  is  then  my  duty. 
(Though  I  should  have  chosen  neither  as  long  as  I  could 
avoid  it.)  In  a  great  and  hurtful  sin  I  may  be  obliged  ra- 
ther to  break  my  covenant  than  to  commit  it,  yet  it  is  hard 
to  say  so  of  every  accidental  evil :  my  reasons  are,  1.  Be- 
cause the  promise  or  covenant  is  now  an  accident  to  be  put 


CHAP.  XIX.]         CHRISTIAN  POLITICS.    :  301 

into  the  balance ;  and  may  weigh  down  a  lighter  accident 
on  the  other  side :  (but  I  know  that  the  great  difficulty  is 
to  discern  which  is  indeed  the  preponderating  accident). 
2.  I  think  if  a  magistrate  command  me  to  do  any  thing 
which  by  a  small  accident  is  evil  (as  to  spend  an  hour  in 
vain,  to  give  a  penny  in  vain,  to  speak  a  word,  which  ante- 
cedently,  was  vain)  that  I  must  do  it ;  and  that  then  it  is 
not  vain  because  it  manifesteth  my  obedience :  (otherwise 
obedience  would  be  greatly  straitened).  Therefore  my  own 
contract  may  make  it  my  duty  ;  because  I  am  able  to  oblige 
myself  as  well  as  a  magistrate  is.  3.  Because  covenant- 
breaking  (and  perjury)  is  really  a  greater  sin  than  speaking 
a  vain  word ;  and  my  error  doth  not  make  it  no  sin,  but  only 
entangles  me  in  a  necessity  of  sinning  which  way  soever  I 

take. 

Quest.  XX.  '  If  a  man  make  a  contract  to  promote  the 
sin  of  another  for  a  reward  (as  a  corrupt  judge  or  lawyer, 
officer  or  clerk  to  promote  injustice  ;  or  a  resetter  to  help  a 
thief;  or  a  bawd  or  whore,  for  the  price  of  fornication), 
may  he  take  the  reward,  when  the  sin  is  committed,  (sup- 
pose it  repented  of)  ?  ' 

Amw.  The  offender  that  promised  the  reward,  hath 
forfeited  his  title  to  the  money ;  therefore  you  may  receive 
it  of  him  (and  ought,  except  he  will  rightly  dispose  of  it 
himself) ;  but  withal  to  confess  the  sin  and  persuade  him 
also  to  repent :  but  you  may  not  take  any  of  that  money  as 
your  own  ;  (for  no  man  can  purchase  true  propriety  by  in- 
iquity). But  either  give  it  to  the  party  injured  (to  whom 
you  are  bound  to  make  satisfaction),  or  to  the  magistrate 
or  the  poor,  according  as  the  case  particularly  requireth. 

Quest,  XXI.  'If  I  contract,  or  bargain,  or  promise  to 
another,  between  us  two,  without  any  legal  form  or  witness, 
doth  it  bind  me  to  the  performance  ? ' 

Ansa),  Yes,  '  in  foro  conscientisB,'  supposing  the  thing 
lawful ;  but  if  the  thing  be  unlawful  '  in  foro  Dei,'  and  such 
as  the  law  of  the  land  only  would  lay  hold  of  you  about,  or 
force  you  to,  if  it  had  been  witnessed,  then  the  law  of  the 
land  may  well  be  avoided,  by  the  want  of  legal  forms  and 
witnesses. 

Qmst.  XXII.  '  May  I  buy  an  office  for  money  in  a  court 
of  justice  ? ' 


302  ^CHRISTIAN  DIRBOTORY.  [PART  IT^ 

Anno.  Some  offices  you  may  buy,  (where  th^  law  allow- 
eth  ity  and  it  tendeth  not  to  injustice;)  but  other  offices 
you  may  not ;  the  difference  the  lawyers  may  tell  you  bet- 
ter than  I,  and  it  would  be  tedious  to  pursue  instances. 

Quest.  XXIII.  *  May  one  buy  a  place  of  magistracy  or  ju- 
dicature for  money? 

Amw.  Not  when  your  own  honour  or   commodity  is 
your  end  ;  because  the  common  good  is  the  end  of  govern- 
ment ;  and  to  a  faithful  governor,  it  is  a  place  of  great  Ur 
bour  and  suffering,  and  requireth  much  self-denial  and  pa- 
tience.   Therefore  they  that  purchase  it  as  a  place  of  ho- 
nour, gain  or  pleasure,  either  know  not  what  they  under- 
take, or  have  carnal  ends  ;  else  they  would  rather  purchase 
Aeir  liberty  and  avoid  it.     But  if  a  king  or  a  judge,  or 
other  magistrate,  see  that  a  bad  man  (more  unfit  to  govern) 
is  like  to  be  put  in,  if  he  be  put  by,  it  is  lawful  for  him  to 
purchase  the  people's  deliverance  at  a  very  dear  rate ;  (eve& 
by  a  lawful  war  which  is  more  than  money,  when  the  sove- 
reign's power  is  in  such  danger :)  but  the  heart  must  be 
watched,  that  it  pretend  not  the  common  good,  and  intend 
your  own  commodity  and  honour  ;  and  the  probable  conse- 
quents must  be  weighed ;  and  the  laws  of  the  land  mutot  be 
consulted  also  ;  for  if  they  absolutely  prohibit  the  buying 
of  a  place  of  judicature,  they  must  be  obeyed  *.     And  ill  ef* 
fects  may  make  it  sinful. 

Quest.  XXIV.  '  May  one  sell  a  church-benefice,  or  rec- 
tory, or  orders  ? ' 

Ans/io,  If  the  benefice  be  originally  of  your  own  gift,  it 
is  at  first  in  your  power  to  give  part  or  all ;  to  take  some 
deductions  out  of  it  or  not :  but  if  it  be  really  given  to  the 
church,  and  you  have  but  the  patronage  or  choice  of  the  in- 
cumbent, it  is  sacrilege  to  sell  it  for  any  commodity  of  your 
own  :  but  whether  you  may  take  somewhat  out  of  a  great 
benefice,  to  give  to  another  church  which  is  poorer,  depend- 
eth  partly  on  the  law  of  the  land,  and  partly  upon  the  pro- 
bable consequents.  If  the  law  absolutely  forbid  it  (soppo*- 
sing  that  unlawful  contracts  cannot  be  avoided  unless  some 
lawful  ones  be  restrained),  it  must  be  obeyed  for  the  com- 
mon good  :  and  if  the  consequent  of  a  lawful  contract  be 

•  Whether  the  conseqaent  be  good  or  hurt  is  like  to  be  greater,  most  be  well 
considered. 


CHAP.  XIX.]  CHRISTIAN  POLITICS.  303 

like  to  be  the  more  hurtful  encouragement  of  unlawful  ones^ 
such  examples  must  be  forborne,  though  the  law  were  not 
against  them*  But  to  sell  orders  is  undoubted  simony; 
(that  is,  the  office  of  the  ministry,  or  the  act  of  ordination  ;) 
though  scribes  may  be  paid  for  writing  instruments. 

Quest.  XXV.  *  May  a  man  give  money  for  orders  or  be- 
nefices, when  they  cannot  otherwise  be  had  ? ' 

Answ,  This  is  answered  in  Quest,  xxii.  1.  If  the  law 
absolutely  forbid  it,  for  the  common  safety,  you  may  not. 
2.  If  your  end  be  chiefly  your  own  commodity,  ease  or  ho- 
nour, you  may  not.  But  in  case  you  were  clear  from  all 
such  evils,  and  the  case  were  only  this,  whether  you  might 
not  give  money  to  get  in  yourself,  to  keep  out  a  heretic,  a  wolf 
or  insufficient  man,  who  might  destroy  the  people's  souls, 
I  see  not  but  it  might  well  be  done. 

Quest. XXV I.  *  May  I  give  money  to  officers,  servants  or 
assistants  for  their  furtherance  ?  ' 

Answ.  For  writings  or  other  servile  acts  about  the  cir- 
cumstantials you  may ;  but  not  (directly  or  indirectly)  to 
promote  the  simoniacal  contract.  What  you  may  not  give 
to  the  principal  agent,  you  may  not  give  his  instruments  or 
others  for  the  same  end. 

Quest,  xxvii.  *  May  I  give  or  do  any  thing  afterward 
by  way  of  gratitude,  to  the  patron,  bishop,  or  any  others, 
their  relations  or  retainers  ? ' 

Answ.  Not  when  the  expectation  of  that  gratitude  was  a 
(secret  or  open)  condition  of  the  presentation  or  orders ; 
and  you  believe  that  you  should  not  else  have  received 
them;  therefore  promised  gratitude  is  but  a  kind  of  con- 
tracting. Nor  may  you  shew  gratitude  by  an;f  scandklous 
way,  which  seemeth  simony.  Otherwise,  no  doubt,  but 
jrou  may  be  prudently  grateful  for  that  or  any  other  kind- 
ness. 

Qmest.  XX VI II.  *  May  not  a  bishop  or  pastor  take  money 
for  sermons,  sacraments,  or  other  offices  ?  * 

Answ.  Not  for  the  things  themselves  ;  he  must  not  sell 
God's  Word  and  sacraments,  or  any  other  holy  thing.  But 
they  that  serve  at  the  altar,  may  live  on  the  altar,  and  the 
elders  that  rule  well  are  worthy  of  double  honour ;  and  the 
mouth  of  the  ox  that  treadeth  out  the  corn  should  not  be 
mozzled.    Tliey  may  receive  due  maintenance  while  they 


304  CHRISTIAN    DIRECTORY.  [PART    lU* 

perform  God's  service ;  that  they  may  be  vacant  to  atteod 
their  proper  work. 

Quest.  XXIX.  'May  one  person  disoblige  another  of  a 
promise  made  to  him?  '  ' 

Amw.  Yes,  if  it  be  no  more  than  a  promise  to  that  per- 
son ;  because  a  man  may  give  away  his  right ;  but  if  it  be 
moreover  a  vow  to  God,  or  you  intend  to  oblige  yourself  in 
point  of  veracity  under  the  guilt  of  a  lie  if  you  do  otherwise, 
Uiese  alter  the  case,  and  no  person  can  herein  disoblige 
you. 

QMest.  XXX.  '  But  what  if  the  contract  be  bound  by  an 
oath,  may  another  then  release  me  ?  ' 

Answ.  Yes,  if  that  oath  did  only  tie  you  to  perform  your 
promise ;  and  were  no  vow  to  God  which  made  him  a  party 
by  dedicating  any  thing  to  him ;  for  then  the  oath  being 
but  subservient  to  the  promise,  he  that  dischargeth  you 
from  the  promise,  dischargeth  you  also  from  the  oath  .which 
bound  you  honestly  to  keep  it. 

Qiees^  XXXI.  '  Am  I  bound  by  a  promise  when  the  cause 
or  reason  of  it  proveth  a  mistake  ?  ' 

Amw,  If  by  the  cause  you  mean  only  the  extrinsical 
reasons  which  moved  you  to  it,  you  may  be  obliged  never- 
theless for  finding  your  mistake  ;  only  so  far  as  the  other 
was  the  culpable  cause  (as  is  aforesaid)  he  is  bound  to  satis- 
fy you ;  but  if  by  the  cause  you  mean  the  formal  reason^ 
which  constituteth  the  contract,  then  the  mistake  may  in 
some  cases  nullify  it ;  (of  which  enough  before). 

Quest,  xxxii.  'What  if  a  following  accident  make  it 
more  to  my  hurt  than  could  be  foreseen  ? ' 

Answ.  In  some  contracts  it  is  supposed  or  expressed, 
that  men  do  undertake  to  run  the  hazard ;  and  then  they 
must  stand  obliged.  But  in  some  contracts,  it  is  rationally 
supposed  that  the  parties  intend  to  be  free,  if  so  great  an  al- 
teration should  fall  out.  But  to  give  instances  of  both 
these  cases  would  be  too  long  a  work. 

Q^est.  xxxiii.  'What  if  something  unexpectedly  fall 
out,  which  maketh  it  injurious  to  a  third  person  ;  I  cannot 
sure  be  obliged  to  injure  another?  ' 

Amw.  If  the  case  be  the  latter  mentioned  in  the  fore- 
going answer,  you  may  be  thus  free ;  but  if  it  be  the  former 
(you  being  supposed    to  run  the  hazard,  and  secure  the 


CHAP/XIX.]  OQfASTIAll  POLITICS.  305 

Other  party  against  all  others)  then  either  you  were  indeed 
authorized  to  make  this  bargain  or  not ;  if  not,  the  third 
person  may  secure  his  ri^t  against  the  other ;  but  if  you 
were,  then  you  must  make  satisfaction  as  you  can  to  the 
third  person.  'Yea,  if  you  made  a  covenant  without  autho- 
rity, you  are  obliged  to  save  the  other  harmless,  unless  he 
knew  your  power  to  be  doubtful,  and  did  resolve  to  run  the 
hazard. 

«-     Quest.  X  X  XI  v.  '  What  if  something  fall  out  which  maketh 
the  performance  to  be  a  sin  ? ' 

Answ*  You  must  not  do  it ;  but  you  must  make  the 
other  satisfaction  for  all  the  loss  which  you  were  the.  cause 
of«  unless  he  undertook  to  stand  to  the  hazard  of  this  also, 
(explicitly  or  implicitly.) 

Quest.  XXXV.  '  Am  I  obliged  if  the  other  break  cove-^ 
nant  with  me  ?  ' 

Amw.  There  are  covenants  which  mak6  relations  (as  be* 
tween  husband  and  wife,  pastor  and  flock,  rulers  and  sub- 
jects) ;  and  covenants  which  convey  titles  to  commodities, 
of  which  only  I  am  here  to  speak.  And  in  these  there  are 
some  conditions  which  are  essential  to  the  covenant ;  if  the 
other  first  break  these  conditions,  you  are  disobliged.  But 
th^ie  are  other  conditions  which  are  not  essential,  but  only 
necessary  to  some  following  benefit;  whose  non-perfor- 
mance will  only  forfeit  that  particular  benefit ;  and  there 
are  conditions  which  are  only  undertaken,  subsequent  du- 
ties, trusted  on  the  honesty  of  the  performer  ^  and  in  these 
a  failing  doth  not  disoblige  you.  These  latter  are  but  im- 
properly called  conditions. 

Qxiest.  XXXVI.  '  May  I  contract  to  perform  a  thing 
which  I  foresee  is  like  to  become  impossible  or  sinful,  before 
the  time  of  performance  come,  though  it  be  not  so  at  pre- 
sent?' 

Answ^  With  all  persons  you  must  deal  truly ;  and 
with  just  contractors  openly ;  but  with  thieves,  and  mur- 
derers, and  persecutors,  you  are  not  always  bound  to  deal 
openly.  This  being  premised,  either  your  covenant  is  ab- 
solutely, '  This  I  will  do,  be  it  lawful  or  not,  possible  or 
impossible :'  and  such  a  covenant  is  sin  and  foUy  :  or  it  is 
conditional, '  This  I  will  do,  if  it  continue  lawful  Or  possi- 
ble:   this  condition  (or  rather  exception)  is  still  implied 

VOL.    VI.  X 


306  CHRISTIAN    DlRECTtaY.  [PAltT    iV« 

where  it  is  not  expressed,  anless  the  contrary  be  expressed ; 
therefore  such  a  coyenant  is  lawful^with  a  robber  with  whom 
you  are  not  bound  to  deal  of^nly :  because  it  is  but 
the  concealing  from  him  the  event  you  foresee.     As  e.  g. 

iou  have  intelligence  that  a  ship  is  lost  at  sea,  or  is  like  to 
e  taken  by  pirates,  which  the  robber  expecteth  shortly  to 
come  safe  into  the  harbour  ;  you  may  promise  him  to  deli- 
ver up  yourself  his  prisoner,  when  that  ship  cometh  home. 
Or  you  know  a  person  to  be  mortally  sick,  and  will  die  be** 
fore  the  next  week ;  you  may  oblige  yourself  to  marry  or 
serve  that  person  two  months  hence  ;  for  it  is  implied,  if  he 
or  she  be  then  alive.  But  with  equal  contractors,  this  is 
unlawful,  with  whom  you  are  obliged,  not  only  to  verity  but 
to  justice  ;  as  in  the  following  cases  will  be  further  mani- 
fested. 

Tit.  3.  Special  Cases  about  Justice  m  Buying  and  Selling. 

Quest.  I.  '  Ain  I  bound  to  endeavour  that  he  whom  I 
deal  with  may  be  a  gainer  by  the  bai^in  as  well  as  I  ? ' 

Answ.  Yes,  if  you  be  equally  in  want,  or  in  the  like 
condition ;  but  if  he  be  very  poor,  and  you  be  rich,  charity 
must  be  so  mixed  with  justice,  that  you  must  endeavwir 
that  it  be  more  to  his  commodity  than  yours  (if  he  be  in- 
deed one  that  you  owe  charity  to).  And  if  you  be  poor 
and  he  be  rich,  you  may  be  willing  to  be  the  only  gainer 
yourself,  so  be  it  you  covet  not  another's  nor  desire  that  he 
be  wronged ;  for  when  he  hath  power  to  deal  charitably, 
you  may  be  willing  of  his  charity  or  kindness. 

Quest.  II.  '  May  I  desire  or  take  more  than  my  labour  or 
goods  are  worth,  if  I  can  get  it?  ' 

Answ.  1.  Not  by  deceit,  persuading  another  that  they 
are  worth  more  than  they  are.  2.  Not  by  extortion  wof^«- 
ing  upon  men's  ignorance,  error  or  necessity  (of  which 
more  anon).  3.  Not  of  any  one  that  is  poorer  than  your- 
self, or  of  any  one  that  intendeth  but  an  equsd  bargain.  4. 
But  if  you  deal  with  the  rich,  who  in  generosity  stick  not 
at  a  small  matter,  and  are  willing  another  should  be  a 
gainer  by  them,  and  understand  what  they  do,,  it  is  lawful 
to  take  as  much  as  Aey  will  give  yoa. 


CHAP.  XIX.]  CiHtlSTIAN    POLITICS.  307 

Quest.  Hi.  *  May  I  ask  in  the  market  more  than  my 
goods  are  truly  worth  V 

Ansto.  In  the  case  last  mentioned  you  may ;  when  you 
are  selling  to  the  rich  who  are  willing  to  shew  their  gene- 
rosity, and  to  make  you  gainers :  but  then  the  honest  way  i^ 
to  say,  it  is  worth  but  so  much  ;  but  if  you  give  so  much 
more  because  I  need  it,  I  will  take  it  thankfully.  Some 
think  also  where  the  common  custom  is  to  ask  more  than 
the  worth,  and  people  will  not  buy  unless  you  cose  down 
from  your  first  demand,  that  then  you  may  lawfully  ask 
more,  because  else  there  is  no  trading  with  such  people. 
My  judgment  in  this  case  is  this,  1.  That  ordinarily  it  is 
better  to  ask  no  more  at  all  but  a  just  gain  :  and  that  the 
inconveniences  of  doing  otherwise  are  greater  than  any  on 
the  other  side:  for  he  that  heareth  you  ask  unjustly  may 
well  think  that  you  would  take  unjustly  if  you  could  get  it, 
and  consequently  that  you  are  unjust.  2.  But  this  just  gain 
lieth  not  always  just  in  an  indivisible  quantity,  or  determi* 
nate  price.  A  man  that  hath  a  family  to  maintain  by  his 
trade,  may  lawfully  take  a  proportionable,  moderate  gain : 
though  if  he  take  less  he  may  get  something  too.  To  be 
always  just  at  a  word  is  not  convenient;  for  he  that  may 
lawfiolly  get  two  or  three  shillings  or  more  in  the  pound  of 
the  rich,  may  see  cause  to  let  a  poorer  person  have  it  for 
less :  but  never  ask  above  what  it  is  reasonable  to  take. 
3.  And  if  you  once  peremptorily  said, '  I  will  take  no  less/ 
then  it  is  not  fit  to  go  from  your  word.  4.  And  if  you  do 
meet  with  such  fools  or  proud  gallants,  who  will  not  deal 
with  you  unless  you  ask  dear,  it  is  just  that  when  they  have 
given  you  more  than  it  is  worth,  you  tell  them  so,  and  offer 
them  the  overplus  again-^  And  for  them  that  expect  that 
you  abate  much  of  your  askipg,  it  is  an  inconvenience  to  be 
borne,  which  will  be  ever  to  your  advantage  when  you  are 
once  better  known. 

Quest.  IV.  '  How  shall  the  worth  of  a  commodity  be 
judged  of?' 

Answ.  1.  When  the  law  tfetteth  a  rate  upon  any  thing 
(as  on  bread  and  drink  with  us)  it  must  be  obfierved.  2. 
If  ^ou  go  to  the  fioarket,  the  market  price  is  much  to  be  ob- 
served. 3.  If  it  be  an  equal  contract,  with  one  that  is  not 
in  want,  you  may  estimate  your  goods  as  they  cost  you,  or 


308  CHRISTIAN  DIRECTORY,  [PART    IV. 

are  worth  to  you»  though  it  be  above  the  common  price ; 
seeing  the  buyer  is  free  to  take  or  leave  them.  4.  But  if 
that  which  you  have  to  sell  be  extraordinarily  desirable,  or 
worth  to  some  one  person  more  than  to  you  or  another  man, 
you  must  not  make  too  great  an  advantage  of  his  conve- 
nience or  desire ;  but  be  glad  that  you  can  pleasure  him, 
upon  equal,  fair,  and  honest  terms.  5.  If  there  be  a  secret 
worth  in  your  commodity  which  the  market  will  take  no 
notice  of,  (as  it  is  usual  in  a  horse,)  it  is  lawful  for  you  to 
take  according  to  that  true  worth  if  you  can^t  it.  But  it 
is  a  false  rule  of  them  that  think  their  commodity  is  worth 
as  much  as  any  one  will  give. 

Quest,  v.  *  Is  it  lawful  to  make  a  thing  seem  better  than 
it  is,  by  trimming,  adorning,  or  setting  the  best  side  outward 
or  in  sight ;  or  to  conceal  the  faults  of  what  I  ai^  to  sell  V 

Answ.  It  is  lawful  to  dress,  polish,  adorn,  or  set  out 
your  commodity,  to  make  it  seem  as  it  is  indeed,  but  not 
to  make  it  seem  better  than  it  is ;  except  in  some  very  few 
unusual  cases :  feis  if  you  deal  with  some  fantastical  fool,  who 
will  not  buy  it,  nor  give  you  the  true  worth,  except  it  be  so 
Wt  out,  and  made  in  some  respects  to  seem  better  than  it  is. 
it  is  lawful  so  far  to  serve  their  curiosity  or  humour,  as  to 
get  the  worth  of  your  commodity.  But  if  you  do  it  to  get 
more  than  the  worth  by  deceiving,  it  is  a  sin.  And  such 
glossing  hath  so  notable  an  appearance  of  deceit,  that  for 
that  scandal  it  should  be  avoided* 

2.  And  as  for  concealing  the  fault,  the  case  is  the  same : 
you  ought  not  to  deceive  your  neighbour,  but  to  do  as  you 
would  be  done  by :  and  therefore  must  not  conceal  any  fault 
which  he  desireth,  or  is  concerned  to  know.  Except  it  be . 
when  you  deal  with  one  who  maketh  a  far  greater  matter  of 
that  fault  than  there  is  cause,  and  would  wrong  you  in  the 
price  if  it  were  known :  yea,  and  that  exception  will  not 
hold  neither,  except  in  a  case  when  you  must  needs  sell, 
and  they  must  buy  it :  because  1.  You  may  not  have  ano- 
ther man's  money  against  his  will,  though  it  be  no  more  than 
the  thing  is  worth.  2.  Because  it  will  be*  scandalous  when 
the  fault  is  known  by  him  that  buyeth  it. 

Quest.  VI.  '  What  if  the  fault  was  concealed  from  me 
when  I  bought  it,  or  if  I  were  deceived  or  overreached  by 


CHAP.  XIX.]         CHillSTIAN  POLITICS.  309 

him  that  sold  it  me,  and  gave  more  than  the  worth,  may  i 
not  repair  my  loss  by  doing  as  I  was  done  by  V 

Atmv.  No  :  no  more  than  you  may  cut  another's  purse^ 
because  yours  was  cut :  you  must  do  as  you  would  be  done 
by,  and  not  as  you  are  done  by.  What  you  may  do  with 
the  man  that  deceived  you,  is  a  harder  question :  but  doubt- 
less you  may  not  wrong  an  honest  man,  because  you  were 
wronged  by  a  knave. 

Object.  *  But  it  is  taken  for  granted  in  the  market,  that 
every  man  will  get  as  much  as  he  can  have,  and  that '  caveat 
emptor'  is  the  only  security ;  and  therefore  every  man  truatr 
eth  to  his  own  wit,  and  not  to  the  seller's  honesty,  and  so 
resolveth  to  run  the  hazard.' 

Answ.  It  is  not  so  among  Christians,  nor  infidels  wko 
profess  either  truth  or  common  honesty.  If  you  come^ 
among  a  company  of  cut-purses,  where  the  match  is  made 
thus,  *  Look  thou  to  thy  purse,  and  I  will  look  to  mine«  and 
he  that  can  get  most  let  him  take  it !'  then  indeed  you  have 
no  reason  to  trust  another.  But  there  are  no  tradesmen  or 
buyers  who  will  profess  that  they  look  not  to  be  trusted,  or 
say,  *  I  will  lie  or  deceive  you  if  I  can.  Among  thieves  and 
pirates  such  total  distrust  may  be  allowed :  but  among  sober 
persons  in  civil  societies  and  converse^  we  must  in  reason 
and  charity  expect  some  truth  and  honesty,  and  not  presume 
them  to  be  all  liars  and  deceivers,  that  we  may  seeqi  to  have 
allowance  to  be  such  ourselves.  Indeed  we  trust  them,  not 
absolutely  as  saints,  but  with  a  mixture  of  ^truat,  as  fallible 
and  fikulty  men :  and  so  as  to  trust  our  own  circumspection 
above  their  words,  when  we  know  not  the  persons  to  be  veiy 
just.  But  we  have  no  cause  to  make  a  market  a  place  of 
mere  deceit,  where  every  one  saith,  *  Trust  not  me,  and  I 
will  not  trust  thee ;  but  let  ulttl  take  one  another  for  chedk 
and  liars,  and  get  what  we  can!'  Such  censures  savour 
not  of  charity,  or  of  just  intentions. 

.  Cbust.  VII.  *  What  if  I  foresee  a  plenty  and  cheapness  in 
a  time  of  dearth,  which  the  buyer  foreseeth  not,  (as  if  I  know 
that  there  are  ships  coming  in  with  store  of  that  commodity 
which  will  make  it  cheap,)  am  I  bound  to  tell  the  buyer  of . 
itf  and  hinder  my  own  gaii^' 

Answ.  There  may  be  some  instances  in  trading  with 
enemies,  or  with  rich  men,  that  regard  not  such  matten,  or 


310  CHRISTIAN    DIRECTORY.  [PART  IV. 

with  men  that  are  supposed  to  know  it  as  well  as  you,  in 
which  you  are  not  bound  to  tell  them.  But  in  your  ordinary 
equal  trading,  when  you  have  reason  to  think  that  the  buyer 
jLnoweth  it  not,  aLnd  would  not  give  so  dear  if  he  knew  it, 
you  are  bound  t6  tell  him :  because  you  must  love  your 
neighbour  as  yourself,  and  do  as  you  would  be  done  by,  and 
not  take  advantage  of  his  ignorance. 

Quest.  VIII.  '  If  I  foresee  a  dearth,  may  I  keep  my  com- 
modity till  then  V 

Answ.  Yes ;  unless  it  be  to  the  hurt  of  the  common- 
wealth, as  if  your  keeping  it  in,  be  the  cause  of  the  dearth ; 
and  your  bringing  it  forth  would  help  to  prevent  it. 

Quest.  IX.  'May  one  use  many  words  in  buying  and 
selling?' 

Afisw.  You  must  use  no  more  than  are  true,  and  just, 
and  useful :  but  there  are  more  words  needful  with  some 
persons  who  are  talkative  and  unsatisfied  than  with  others. 

Quest.  X.  '  May  I  bify  as  cheap  as  I  can  get  it,  or  give 
less  than  the  thing  is  worth?' 

Answ.  If  it  be  worth  more  to  you  than  the  market  price, 
(through  your  necessity,)  you  are  not  bound  to  give  above 
the  market  price.  If  it  be  worth  less  to  you  than  the  mar- 
ket price,  you  are  not  bound  to  give  more  than  it  is  worth 
to  you,  as  suited  to  your  use.  But  you  must  not  desire  nor 
seek  to  get  another's  goods  or  labour  for.  less  than  it  is  worth 
in  both  these  respects,  (in  common  estimate,  and  to  you.) 

Quest.  XI.  'ij|fay  I  take  advantage  of  another's  ne- 
cessity to  buy  for  less  than  the  worth,  or  sell  for  more :  as 
e.  g.  a  poor  man  must  needs  have  money  suddenly  for  his 
goods  though  he  sell  them  but  for  half  the  worth ;  and  I 
have  no  need  of  them :  am  1  bound  to  give  him  the  worth 
#hen  I  have  no  need  ?  and  imkn  it  is  a  great  kindness  to  him 
to  give  him  any  thing  in  thatstrait  ?  So  also  when  I  have  no 
desire  to  sell  my  horse,  and  another's  necessity  maketh  him 
willing  to  give  more  than  he  is  worth,  may  I  not  take  it?' 

Answ.  To  the  first  case :  you  must  distinguish  between 
an  act  of  justice  and  of  charity ;  and  between  your  need  of 
the  thing,  and  the  worth  of  it  to  you.  Though  you  have  no 
need  of  the  poor  man's  good%  yet  if  you  buy  them,  both 
justice  and  charity  require  that  you  give  him  as  much  as 
they  are  worth  to  you,  though  not  so  much  as  they  are 


CHAP.  XIX.J  CHRISTIAN  POLITICS.  311 

worth  in  the  market :  yea,  and  that  you  buy  them  of  him  in 
his  necessity ;  for  if  you  give  him  but  what  they  are  worth 
to  you,  you  are  no  loser  by  it :  and  you  should  do  another 
good,  wheii  it  is  not  to  your  own  hurt  or  loss.     By  '  what 
they  are  worth  to  you/  I  mean  so  much  as  that  you  be  no 
loser.     As,  if  it  be  meat  or  drink,  though  you  haye  no  pre- 
sent need,  perhaps  you  will  shortly  have  need,  and  if  you 
buy  not  that,  you  must  buy  as  much  of  somewhat  else.     In 
strict  justice  you  may  be  a  saver,  but  not  a  gainer,  by  buy- 
ing of  the  poor  in  their  necessity.    2.  But  if  you  buy  a  du- 
rable commo<Uiy  for  less  than  it  is  worth,  you  should  take 
it  but  as  a  pledge,  and  allow  the  seller  liberty  to  redeem  it 
if  be  can,  that  he  may  get  more  after  of  another.    3.  And 
to  the  poor  in  such  necessity,  charity  must  be  exercised  as 
well  as  justice.    Therefore  if  you  are  able  to  lend  them  mo- 
ney to  save  them  the  loss  of  underselling,  you  should  do  it: 
(I  account  that  man  only  able  who  hath  money  which  no 
greater  service  of  God  requireth).    And  if  you  are  notable 
yourself,  you  should  endeavour  to  get  some  others  to  relieve 
him,  if  you  can  without  a  greater  inconvenience. 

And  for  the  second  case,  it  is  answered  before :  you  may 
not  take  more  than  it  is  worth,  ever  the  more  for  another's 
necessity  :  nor  in  any  other  case  than  you  might  have  done 
it  in,  if  there  bad  been  no  such  necessity  of  his. 

Quest*  XII.  '  May  I  not  make  advantage  of  another's  ig- 
norance or  error  in  the  bargaining  V 

Amw.  Not  to  get  more  than  your  commodity  is  worth, 
nor  to  get  his  goods  for  less  than  the  worth :  no,  nor  to  get 
the  true  worth  against  his  will,  or  with  scandal :  but  if  it  be 
only  to  get  a  true  worth  of  your  commodity  when  he  is  wind- 
ing, but  would  be  offended  if  his  ignorance  in  some  point 
were  cured,  you  may  so  far  make  use  of  his  ignorance  to  a 
lawful  end,  as  is  said  before  in  the  case  of  concealing  faults. 

Quest.  XIII.  '  May  I  strive  to  get  before  another,  to  get 
a  good  bargain  which  he  desireth  V 

Answ.  Yes,  if  you  do  it  not  out  of  a  greedy  mind,  nor  to  the 
injury  of  one  that  is  poorer  than  yourself:  you  should  rather 
fiurther  the  supply  of  your  neighbour's  greater  needs :  other- 
wise speed  and  industry  in  your  calling  is  no  fault,  nor  yet 
the  crossing  of  a  covetous  man's  desires :  you  are  not  bound 
to  let  every  man  have  what  he  would  have. 


312  CHRISTIAN    DIRECTORY.  [PART  IV. 

Quest.  XIV.  '  May  1  buy  a  thing  out  of  another's  hand, 
or  hire  a  servant,  which  another  is  about  oris  treating  with? 
Or  may  I  call  a  chapman  from  another  to  buy  of  me  V 

Answ.  There  are  some  cases  in  which  you  may  not  do 
it,  and  some  in  which  you  may.     You  may  not  do  it  out  of 
greedy  covetousness ;  nor  to  the  injury  of  the  poor;  nor 
when  the  other  hath  gone  so  far  in  the  bargain  that  it  can- 
not be  honestly  broken ;  for  then  you  injure  the  third  per- 
son, and  tempt  the  other  to  a  sin :  nor  may  you  do  it  so  as 
to  disturb  that  due  and  civil  order,  which  should  be  among 
moderate  men  ^.n  trading.     And  it  is  a  great  ipatter  how  the 
thing  is  accounted  of  by  the  custom  of  the  country  or  mar- 
ket where  you  bargain :  for  where  it  is  of  ill  report,  and  ac- 
counted as  unjust,  the  scandal  should  make  you  avoid  such 
a  course.    But  yet  in  some  cases  it  is  lawful,  and  in  some  a 
needful  duty.     It  is  lawful  when  none  of  the  aforesaid  rea- 
sons (or  any  such  other)  are  against  it.     It  is  a  duty  when 
charity  to  the  poor  or  oppressed  doth  require  it :  as,  e.  g^ 
a  poor  man  must  needs  sell  his  land,  his  horse,  bis  corn  or 
goods ;  a  covetous  oppressor  offereth  him  less  Uian  they 
are  worth ;  the  poor  man  must  take  his  offer  if  he  can  get  np 
more ;  the  oppressor  saith  that  it  is  injustice  for  any  one  to 
take  his  bargain  out  of  his  band,  or  offer  money  till  he  have 
done :  in  this  case  it  may  be  a  duty,  to  offer  the  poor  man 
the  worth  of  his  commodity,  and  save  him  from  the  oppres- 
sor.    A  covetous  man  offereth  a  servant  or  labourer  less 
than  their  service  or  labour  is  worth,  and  will  accuse  you,  if 
you  interrupt  his  bargain,  and  would  offer  his  servant  more : 
in  this  case  it  may  be  your  duty  to  help  the  servant  to  a  bet^ 
ter  master.    A  chapman  is  ready  to  be  cheated  by  an  uncon- 
scionable tradesman,  to  give  much  more  for  a  commodity 
than  it  is  worth ;  charity  may  oblige  you  in  such  a  case  to 
offer  it  him  cheaper.     In  a  word,  if  you  do  it  for  your  own 
gain,  in  a  greedy  manner,  it  is  a  sin :  but  if  you  do  it  when 
it  is  not  scandalous  or  injurious,  or  do  it  in  charity  for  ano-^ 
ther's  good,  it  is  lawful,  and  sometimes  a  duty. 

Quest.  XV.  '  May  I  dispraise  another*s  commodity  to 
draw  the  buyer  to  my  own?' 

Answ.  This  case  is  sufficiently  answered  in  the  former  : 
1.  You  may  not  use  any  false  dispraise.  2.  Nor  a  true  one 
put  of  covetousness,  nor  in  a  scai^dalous  manner.*    3.  But 


CHAP.  XIX.]  CHRISTIAN    P0B.IT1C8.  313 

you  may  help  to  snve  another  from  a  cheater,  by  opening 
the  deceit  in  charity  to  him. 

Quest.  XVI.  '  What  should  I  do  in  doubtful  cases,  where 
I  am  uncertain  whether  the  thing  be  just  or  not  V 

Answ.  Causeless,  perplexing,  melancholy  scruples,  which 
would  stop  a  man  in  the  course  of  his  duty,  are  not  to  be 
indulged :  but  in  rational  doubts,  first  use  your  utmost  diE- 
gence  (as  much  as  the  nature  of  the  cause  requireth)  to  be 
reaoWed ;  and  if  yet  you  doubt,  be  sure  to  go  the  safer  way« 
and  to  avoid  sin  rather  than  loss,  and  to  keep  your  coo* 
sciences  in  peace. 

Q^e$t•  XVII.  '  If  the  buyer  lose  the  commodity  between 
the  bargain  and  the  payment,  (as  if  he  buy  your  horse,  and 
he  die  before  payment,  or  presently  after,)  what  should  the 
seller  do  to  his  relief?* 

Answ.  If  it  were  by  the  seller's  fault,  or  by  any  fault  in 
the  horse  which  he  concealed,  he  is  to  make  the  buyer  full 
satisfitction.  If  it  were  casually  only,  rigorous  justice  will 
allow  him  nothing :  and  therefore  if  it  be  either  to  a  man 
that  is  rich  enough  to  bear  it  without  any  great  sense  of  the 
loss,  or  in  a  case  where  in  common  custom  the  buyer  always 
standeth  to  the  loss,  mere  justice  will  make  him  no  amends# 
Sat  if  it  be  where  custom  makes  some  abatement  judged  a 
duty,  or  where  the  person  is  so  poor  as  to  be  pinched  by  the 
loss,  that  common  humanity,  which  all  good  men  use  in 
bargaining,  which  tempereth  justice  with  charity,  will  teach 
men  to  bear  their  part  of  the  loss ;  because  they  must  do  as 
they  would  be  done  by. 

QmeU.  XVIII.  *  If  the  thing  bought  and  sold  prove  after* 
ward  of  much  more  worth  than  was  by  either  party  under* 
stood,  (as  in  buying  of  ambergris  and  jeweb,  it  oft  fallatb 
oat,)  is  the  buyer  bound  to  give  the  seller  more  than  was  tMor- 
gained  for?' 

Afuw»  Yes,  if  it  were  the  seller's  mere  ignoiance  and  m- 
sufficiency  in  that  business  whieh  caused  him  so  to  under* 
edl  it;  (as  if  an  ignorant  countryman  sell  a  jewel  ot  am^ 
beigris,  who  knoweth  not  what  it  is,  a  moderate  Milisfaction 
should  be  made  him).  Bat  if  it  were  the  seller^s  trade,  in 
which  be  is  to  be  supposed  to  be  safficieiit,afidif  itbetakufl 
for  granted  beforehand,  that  both  boyer  and  seller  will  slaiid 
to  the  bargain  whatever  it  prove,  and  that  tiie  seller  would 


314  CHRIST<tAN    DIRECTORY.  [PART  IV, 

have  abated  nothing  if  it  had  proved  less  worth  than  the 
price,  then  the  buyer  may  enjoy  his  gain;  much  more  if  he 
run  any  notable  hazard  for  it,  as  merchants  use  to  do. 

Quest.  XIX.  '  What  if  the  title  of  the  thing  sold  prove 
bad,  which  was  before  unknown?' 

Anno.  If  the  seller  either  knew  it  was  bad,  or  through 
his  notable  negligence  was  ignorant  of  it,  and  did  not  ac- 
quaint the  buyer  with  so  much  of  the  uncertainty  and  dan- 
ger as  he  knew ;  or  if  it  was  any  way  his  fault  that  the  buyer 
was  deceived,  and  not  the  buyer's  fault,  he  is  bound  to  make 
him  proportionable  satisfaction.  As  also  in  case  that  by 
law  or  bargain  he  be  bound  to  warrant  the  title  to  the  buyer. 
Bat  not  in  case  that  it  be  their  explicit  or  implicit  agree- 
ment that  the  buyer  stand  to  the  hazard,  and  the  seller  hath 
done  his  duty  to  make  him  know  what  is  doubtful. 

Quest*  XX.  'What  if  a  change  of  powers  or  laws  do 
overthrow  the  title,  almost  as  soon  as  it  is  sold  (as  it  oft 
falls  out  about  offices  and  lands ;)  who  must  bear  the  loss  Y 
Answ,  The  case  is  near  the  same  with  that  in  Quest. 
XVII.  It  is  supposed  that  the  seller  should  have  lost  it  him*' 
self  if  he  had  kept  it  but  a  little  longer;  and  that  neither  of 
them  foresaw  the  change :  and  therefore  that  the  seller  hath 
all  his  money,  rather  for  his  good  hap,  than  for  his  lands  ^r 
office,  (which  the  buyer  hath  not).  Therefore  except  it  be 
to  a  rich  man  that  feeleth  not  the  loss,  or  one  that  expressly 
imdertook  to  stand  to  all  hazards,  foreseeing  a  possibility  of 
them,  charity  and  humanity  will  teach  the  seller  to  divide 
the  loss. 

The  same  is  the  case  of  London  now  consumed  by  fire : 
where  thousands  of  suits  are  like  to  rise  between  the  land- 
lords and  the  tenants.  Where  the  providence  of  God  (per- 
mkting  the  burning  zeal  of  some  Papists,)  hath  deprived 
men  of  the  houses  which  they  had  hired  or  taken  leases  of, 
humanity  and  charity  requireth  the  rich  to  bear  most  of  the 
loss,  and  not  to  exact  their  rents,  or  rebuilding  from  the 
poor,  whatever  the  law  saith,  which  could  not  be  supposed 
to  foresee  such  accidents.  Love  your  neighbours  as  your- 
selves ;  do  as  you  would  be  done  by ;  and  oppress  not  your 
poor  brethren ;  and  then  by  these  three  rules  you  will  yonr- 
selves  decide  a  multitude  of  such  doubts  and  difficulties^ 
which  the  uncharitable  only  cannot  understand. 


CHAP.  XIX.]        CHRISTIAN  POLITICS.  315 

Tit*  4.    Cases  of  Conscience  about  Lending  and  Borrowing. 

Quest.  I.  '  May  a  poor  man  borrow  money,  who  knoweth 
that  he  is^anable  to  repay  it,  and  hath  no  rational  proof  that 
he  is  very  likely  to  be  able  hereafter  V 

Anstv,  No,  unless  it  be  when  he  telleth  the  lender  truly 
of  his  case,  and  he  is  willing  to  run  the  Imzard  :  else  it  !• 
mere  thievery  covered  with  the  cheat  of  borrowing :  for  the 
borrower  desireth  that  of  another,  which  he  would  not  lend 
him,  if  he  expected  it  not  again :  and  to  take  a  man's  money 
or  goods  against  his  will  is  robbery. 

Object.  '  But  I  am  in  great  necessity.' 

Answ.  Begging  in  necessity  is  lawful ;  but  stealing  or 
cheating  is  not,  though  you  call  it  borrowing. 

Object.  *  But  it  is  a  shame  to  beg.' 

Anxw.  The  sin  of  thievish  borrowing  i*  worse  than 
shame. 

Object.  *  But  none  will  give  me  if  I  beg.' 

Answ.  If  they  will  give  but  to  save  your  life  at  the 
present,  you  must  take  it,  though  they  give  you  not  what 
you  would  have  t  the  poorest  beggar's  life  is  better  than 
the  thiefs. 

Object.  *  But  I  hope  God  may  enable  me  to  pay  here- 
after.' 

Answ.  If  you  have  no  rational  way  to  manifest  the  sound- 
ness of  that  hope  to  another,  it  is  but  to  pretend  faith  and 
hope  for  thievery  and  deceit. 

Object.  '  C}od  hath  promised,  that  those  that  fear  him 
shall  want  no  good  thing.  And  therefore  I  hope  I  may  be 
able  to  repay  it.' 

Answ.  If  you  want  not,  why  do  you  borrow  ?  If  yoa 
have  enough  to  keep  you  alive  by  begging,  God  makelh 
good  all  his  promises  to  you  :  yea,  or  if  you  die  by  famine. 
For  he  only  promiseth  you  that  which  is  best ;  which  for 
aught  you  know  may  be  beggary  or  death.  God  breaketh 
not  promise  with  his  servants  who  die  in  common  famine, 
no  more  than  with  them  that  die  in  plagues  or  wars.  Make 
not  God  the  patron  of  sin  :  yea,  and  your  faith  a  pretence 
for  your  distrust.  If  you  trust  God,  use  no  sinful  means  ; 
if  you  trust  him  not,  this  pleading  of  his  promise  is  hy- 
'pocrisy. 


316  CHRISTIAN  DIRECTORY.  [PART IV. 

Quest.  II.  *  May  a  tradesman  drive  a  trade  with  borrowed 
money,  when  his  success,  and  so  his  repayment,  is  utterly 
an  uncertain  thing  V 

Answ.  There  are  some  trades  where  the  gain  is  so  ex- 
ceeding probable,  next  to  certain,  as  may  warrant  the  bor- 
rowing of  money  to  manage  them,  when  Uiere  is  no  rational 
probability  of  failing  in  the  payment.  And  there  are  some 
tradesmen,  who  have  estates  of  their  own,  sufficient  to  re- 
pay all  the  money  which  they  borrow ;  but  otherwise,  when 
the  money  is  rationally  hazardous,  the  borrower  is  bound  in 
conscience  to  acquaint  the  lender  fully  with  the  hazard,  that 
he  may  not  have  it  against  his  will.  Otherwise  he  liveth  in 
constant  deceit  or  thievery.  And  if  he  do  happen  to  repay 
it,  it  excuseth  not  his  sin. 

Quest.  III.  '  If  a  borrower  be  utterly  unable  to  pay,  and 
80  break  while  he  hath  something,  may  he  not  retain  some- 
what for  his  food  or  raiment  V 

Answ.  No,  unless  it  be  in  order  to  set  up  again  in  hope 
to  repay  his  debts  :  for  all  that  he  hath  being  other  men's, 
he  may  nbt  take  so  much  as  bread  to  his  mouth,  out  of  that 
which  is  theirs,  without  their  consent. 

Quest.  IV.  '  But  if  a  man  have  bound  himself  to  his 
wife's  friends  upon  marriage  to  settle  so  much  upon  her  or 
her  children,  and  this  obligation  ^as  antecedent  to  his  debts, 
may  he  not  secure  that  to  his  wife  and  children,  without  any 
injury  to  hi^  creditors?' 

Answ.  The  law  of  the  land  must  much  decide  this  con- 
troversy. If  the  propriety  be  actually  before  transferred  to 
wife  or  children,  it  is  theirs,  and  cannot  be  taken  from 
them ;  but  if  it  were  done  after  by  a  deed  of  gift  to  defraud 
'  the  creditors,  then  that  deed  of  gift  is  invalid,  till  debts  "be 
paid.  If  it  be  but  an  obligation  and  no  collation  of  pro- 
priety, the  law  must  determine  who  is  to  be  first  paid :  and 
whedier  the  wife  be  supposed  to  run  the  hazard  of  gaining 
or  losing  with  the  husband :  and  though  the  laws  of  several 
countries  herein  differ,  and  some  give  the  wife  more  pro- 
priety than  others  do,  yet  must  they  ih^ach  place  be  con- 
scientiously observed,  as  being  the  rule  of  such  propriety. 
But  we  must  see  that  there  be  no  fraudulent  intent  in  the 
transaction. 

Qtiest.  V.  *  May  not  a  tradesman  retain  somewhat  to  set 


CHAP.  XIX.]  CHRISTIAN  POLITICS.  3l7 

up  again,  if  his  creditors  be  willing  to  compound  for  a  cer-> 
tain  part  of  the  debt  V 

Answ,  If  he  truly  acquaint  them  with  his  whole  estate, 
and  they  voluntarily  allow  him  part  to  himself,  either  in 
charity,  or  in  hope  hereafter  to  be  satisfied,  this  is  no  un- 
lawful course  ;  but  if  he  hide  part  from  them,  and  make  them 
believe  that  the  rest  is  all,  this  is  but  a  thievish  procurement 
of  their  composition  or  consent. 

Quest.  VI.  *  May  a  borrower  lawfully  break  his  day  of 
promised  payment,  in  case  of  necessity  V 

Answ.  True  necessity  hath  no  law  :  that  is,  a  man  is  not 
bound  to  do  things  naturally  impossible  ;  but  if  he  might 
liave  foreseen  that  necessity,  or  the  doubtfulness  of  his  pay- 
ment at  the  day,  it  was  his  sin  to  promise  it,  unless  he  put 
in  some  limitation,  *  If  I  be  able,'  and  acquainted  the  lender 
with  the  uncertainty.  However  it  be,  when  the  time  is  come, 
he  ought  to  go  to  his  creditor,  and  tell  him  of  his  necessity, 
and  desire  further  time,  and  endeavour  Xo  pay  it  as  soon  as 
he  is  able :  and  if  he  be  not  able,  to  make  him  what  satis- 
ikction  he  can,  by  his  labour,  or  any  other  lawful  way. 

Quest.  VII.  '  May  I  borrow  of  one  to  pay  another,  to 
keep  my  day  with  the  first?' 

Answ.  Yes,  If  you  deal  not  fraudulently  with  the  second, 
but  are  able  to  pay  him,  or  acquaint  him  truly  with  your 
case. 

Quest.  VIII.  *  Suppose  that  I  have  no  probability  of  pay-* 
ing  the  last  creditor,  may  I  borrow  of  one  to  pay  another, 
and  so  live  upon  borrowing ;  or  must  I  rather  continue  in 
one  man's  debt?' 

Answ.  If  you  truly  acquaint  your  creditors  with  your 
state,  you  may  do  as  is  most  to  your  convenience*  If  the 
first  creditor  be  able  and  willing  rather  to  trust  you  longer, 
than  that  you  should  borrow  of  another  to  pay  him,  you  may 
continue  his  debtor,  till  you  can  pay  him  without  borrowing, 
but  if  he  be  either  poor  or  unwilling  to  bear  with  yon,  and 
another  that  is  able  be  willing  to  venture,  you  may  better 
borrow  of  another  to  pay  him.  But  if  they  be  kll  equally 
unwilling  to  stand  to  any  hazard  by  you,  then  you  must  ra- 
ther continue  in  the  first  man's  debt,  because  if  you  wrong 
another  you  will  commit  another  sin  :  nay,  you  cannot  bor- 
row in  such  a  case;  because  it  is  supposed  that  the  other 


318  CHIilSTlAN    DIRECTORY.  [pART  IV, 

will  not  lend,  when  he  knoweth  your  case.     And  you  must 
not  at  all  conceal  it  from  him. 

Object,  *  But  it  may  be  my  ruin  to  open  my  full  state  to 
another.* 

Answ.  You  must  not  live  upon  cheating  and  thievery  to 
prevent  your  ruin  :  and  what  can  it  be  less  to  get  another 
man's  money  against  his  will,  if  you  hide  your  case,  which  if 
he  knew  he  would  not  lend  it  you. 

Object.  '  But  what  if  I  tell  him  plainly,  that  I  will  pay 
him  certainly  by  borrowing  of  another,  though  I  cannot  pay 
ktm  for  mine  own,  and  though  I  be  not  like  to  pay  the 
last?' 

Answ.  If  you  truly  thus  open  your  case  to  every  one  that 
you  borrow  of,  you  may  take  it,  if  they  will  lend  it ;.  for  then 
you  have  their  consent :  and  it  is  supposed,  that  every  one 
is  willing  to  run  the  hazard  of  being  the  last  creditor. 

Quests  IX.  '  May  I  lend  upon  pledges,  pawns,  or  mort- 
gages for  my  secucity  V 

Answ.  Yes,  so  you  take  not  that  from  a  poor  man  for  a 
pledge,  which  is  necessary  to  his  livelihood  and  mainte- 
nance :  as  the  bed  which  he  should  lie  on,  the  clothes 
which  he  should  wear,  or  the  tools  which  he  should  work 
with  ;  and  be  not  cruel  on  pretence  of  mercy. 

Quest,  X.  '  May  I  take  the  forfeiture  and  keep  a  pledge 
or  mortgage  upon  covenants  V 

*  Answ.  If  it  be  among  merchants  and  rich  men,  an  act  of 
merchandize,  and  not  of  mere  security  for  money  lent,  then 
it  is  another  case :  as  if  they  ^ake  a  bargain  thus,  '  Take 
this  jewel  or  this  land  for  your  money ;  and  it  shall  be 
yours  if  I  pay  you  not  at  such  a  day :  I  am  willing  to  stand 
to  the  hazard  of  uncertainty  ;  if  I  pay  you  not,  suppose  it 
is  for  my  own  commodity,  and  not  through  disability/  In 
tilts  case  it  is  lawful  to  tak«  the  forfeiture,  or  detain  the 
thing.  But  if  it  be  praperly  but  a  pledge  to  secure  the 
money,  then4;he  final  intent  is  but  that  your  money  may  be 
repaid  :  and  you  may  not  take  the  advantage  of  breaking 
a  day^  to  take  that  from  another  which  is  none  of  your  own. 
Jtustice  will  allow  you  only  to  take  so  much  as  your  money 
came  to,  and  to  give  the  overplus  (if  thfere  be  any)  to  the 
debtor.  And  mercy  will  require  you  rather  to  forgive  the 
debt,  than  to  keep  a  f^dge  which  lie  canaot  spare,  but  io 


CHAP.   XIX.]  CHKISTIAN  POLITICS.  319 

ills  ruin  and  misery  (as  his  food^  his  raiment,  his  tools,  his 
hoose,  8lc)  unless  you  be  in  as  great  necessity  as  he. 

Quest.  XI.  '  May  I  take  the  bond  or  promise  of  a  third 
person  as  security  for  my  money  V 

Answ,  Yes,  in  case  that  other  be  able  and  willing  to  be 
responsible  ;  for  you  have  his  own  consent ;  but  great  cau- 
tion should  be  used,  that  you  take  no  man  that  is  insuffi- 
cient, from  whom  mercy  forbiddeth  you  to  take  it,  in  case 
die  principal  debtor  fail ;  unless  you  take  his  suretiship  but 
'  in  terrorem,'  resolving  not  to  take  it  of  him :  and  also  that 
yon  faithfully  tell  the  sureties  that  you  must  require  it  of 
them  in  case  of  non-payment,  and  therefore  try  whether  in- 
deed they  are  truly  willing  to  pay  it :  for  if  they  be  such  as 
truly  presume  that  you  will  not  take  it  of  them,  or  will  take 
it  ill  to  be  sued  for  it,  you  should  not  take  their  suretiship^ 
unless  you  purpose  not  to  seek  it  (except  in  necessity). 

Quest.  XII.  '  Is  it  lawful  to  lend  upon  usury,  interest,  or 
increase  V 

Amw,  This  controversy  hath  so  many  full  treatises 
written  on  it,  that  I  cannot  expect  that  so  few  words  as  I 
must  lay  ont  upon  it,  should  satisfy  the  studious  reader. 
AU  the  disputes  about  the  name  of  usury  I  pass  by ;  it 
being, '  The  receiving  any  additional  gain  as  due  for  money 
lent,'  which  is  commonly  meant  by  the  word,  and  which  we 
mean  in  the  question.  For  the  questions,  '  Whether  we 
may  bargain  for  it,  or  tie  the  debtor  to  pay  it  V  '  Whether 
we  may  take  it  after  his  gain  as  partaking  in  it,  or  before  V 
'  Whether  we  must  partake  also  in  the  loss,  if  the  debtor  be 
a  loser  V  with  other  such  like,  are  but  subsequent  to  the 
main  question,  '  Whether  any  gain  (called  use)  may  be 
taken  by  the  lender  as  his  due  for  the  money  lent  V  My 
judgment  is  c»  foUoweth. 

I.  There  is  some  such  gain  or  usury  lawful  and  com* 
mendaUe^  II.  There  is  some  such  gain  or  usury  nniawfnl 
and  a  heinous  sin*  I  shall  first  give  my  reasens  of  the  first 
proposition. 

I.  If  all  tisury  be  forbidden  it  is  either  by  the  law  of  &»- 
tore,  or  by  some  positive  law  of  supernatural  revelation :  if 
tive  latter,  it  is  either  by  some  law  of  Moses,  or  by  some  law 
of  Chfrist :  if  the  former,  it  is  either  as  against  the  rale  of 
piety  to  God,  or  against  justice  or  cbtrity  to  men.    That 


320  ( HRISTIAN    mRECTORY.  [PART  IV. 

which  is  neither  a  violation  of  the  natural  laws  of  piety,  jus- 
tice, or  charity;  nor  against  the  supematurally  revealed 
laws  of  Moses  or  of  Christ,  is  not  unlawful.  But  there  is 
some  usury  which  is  against  none  of  these ;  therefore  there 
is  some  usury  which  is  not  unlawful. 

I  will  first  lay  you  down  the  instances  of  such  usury, 
and  then  prove  it.  There  is  a  parcel  of  land  to  be  sold  for 
a  thousand  pounds,  which  is  worth  forty  pounds  per  annum, 
and  hath  wood  on  it  worth  a  thousand  pounds :  (some  such 
things  we  have  known  :)  John  N.  is  willing  to  purchase  it ; 
but  he  hath  a  poor  neighbour,  T.  S.  that  hath  no  money,  but 
a  great  desire  of  the  bargain.  J.  N.  loving  his  neighbour  as 
himself,  and  desiring  his  wealth,  lendeth  him  the  thousand 
pounds  upon  usury  for  one  year.  T.  S.  buyeth  the  land,  and 
selleth  the  wood  for  the  same  money,  and  repayeth  it  in  a 
year,  and  so  hath  all  the  land  for  almost  nothing,  as  if  J.  N. 
had  purchased  the  land  and  freely  given  it  him,  after  a  year 
or  two  ;  the  gift  had  been  the  same. 

Object.  '  Here  you  suppose  the  seller  wronged  by  selling 
his  land  almost  for  nothing/ 

Ansvo.  1.  That  is  nothing  at  all  to  the  present  case,  but 
a  different  case  by  itself.  2.  I  can  put  many  cases  in  which 
'  such  a  sale  may  be  made  without  any  wrong  to  the  seller : 
as  when  it  is  done  by  some  prince,  or  state,  or  noble  and 
liberal  person,  purposely  designing  the  enriching  of  the  sub- 
jects, or  after  a  war,  as  lately  in  Ireland.  So  that  the  ques- 
tion is«  whether  J.  N.  may  not  give  T.  S.  a  thousand  or  eight 
hundred  pounds  worth  of  land,  taking  a  year's  rent  first  out 
of  the  land,  or  a  year's  use  for  the  money,  which  cometh  to 
the  same  sum. 

Another,  a  rich  merchant  trading  into  the  East  Indies, 
having  five  thousand  pounds  to  lay  out  upon  his  commodities 
in  traffic,  when  he  hath  laid  out  four  thousand  five  hundred 
pounds,  lendeth  in  charity  the  other  five  hundred  pounds  to 
one  of  his  servants  to  lay  out  upon  a  commodity,  which 
when  it  cometh  home  will  be  worth  two  thousand  pounds ; 
and  offereth  him  to  secure  the  carriage  with  his  own ;  re- 
quiring only  the  use  of  his  money  at  six  per  cent  Here  the 
teking  of  thirty  pounds  use,  is  but  the  giving  him  one 
thousand  four  hundred  and  seventy  pounds,  and  is  all  one 
with  deducting  so  much  of  the  gift. 


CHAP.  XlXtf]  CHKiariAN  POLITICS.  321 

Another  instance ;  certain  orphans  having  nothing  left 
them  but  so  much  money  as  will  by  the  allowed  use  of  it, 
find  them  bread  ,and  poor  clothing :  the  guardian  cannot 
lay  it  out  in  lands  for  Uiem ;  and  if  he  maintain  them  upon 
the  stock,  it  will  be  quickly  spent,  and  he  must  answer  for 
it :  a  rich  man  that  is  their  neighbour  tradeth  in  iron  works; 
(furnaces  or  forges,)  or  lead  works,  or  other  such  common 
dities,  in  which  he  constantly  getteth  the  double  of  the  stock 
which  he  employeth,  or  at  least  twenty  pounds  or  forty  pounds 
in  the  hundred  ;  the  guardian  dare  not  lend  the  money  to 
any  poor  man,  lest  he  break  and  never  be  able  to  pay  it; 
therefore  he  lendeth  it  this  rich  man.  And  if  he  have  it 
without  usury,  the  poor  orphans  give  the  rich  man  freely 
twenty  pounds  or  forty  pounds  a  year,  supposing  their  stock 
to  be  an  hundred  ;  if  he  take  usury,  the  rich  man  doth  but 
g^ve  the  poor  orphans  some  part  of  his  constant  gain. 

Another  instance ;  in  a  city  or  corporation  where  there 
is  a  rich  trade  of  clothing  or  making  silks,  there  is  a  stock 
of  money  given  by  legacy  for  the  poor,  and  intrusted  into 
the  hands  of  the  richest  of  the  city,  to  trade  with  and  give 
the  poor  the  use  of  it :  and  there  is  another  stock  left  to  set 
up  young  beginners,  who  have  not  a  stock  to  set  up  them- 
sdves ;  on  Condition  that  they  give  the  third  part  of  their 
gain  to  the  poor,  and  at  seven  years*  end  resign  the  stock : 
ihe  question  is,  '  Whether  the  poor  should  be  without  this 
use  of  their  money,  and  let  the  rich  go  away  with  it  ?  or 
whether  they  may  take  it?' 

Now  I  prove  that  such  usury  is  not  forbidden  by  Ood. 

1.  It  is  not  forbidden  us  by  the  law  of  Moses :  (1.)  Be- 
cause Moses's  law  never  did  forbid  it:  for,  1.  It  is  ex- 
pressly forbidden  as  an  act  of  unmercifulness ;  and  there- 
fore forbidden  only  to  the  poor  and  to  brethren,  Exod.  xxii. 
26.  Levit.  xxv.  36,  37.  Yea,  when  the  poor  are  notnamed, 
it  is  the  poor  that  are  meant ;  because  in  that  country  thej 
did  not  keep  up  stocks  for  merchandize  or  trading,  but  lent 
usually  to  the  needy  only :  at  least  the  circumstances  of  the 
several  texts  shew,  that  it  is  only  lending  to  the  needy,  and 
not  lending  to  drive  on  any  enriching  trades,  which  is  meant 
where  usury  is  forbidden  **.    2.  And  it  is  expressly  allowed 

^  Exod.  XX.  ft.  **  Thoa  shalt  neither  rex  a  {Stranger,  nor  oppreu  him."  Exod* 
VOL.    VI.  Y 


322  CHRISTIAN    DIRBCTORY.  [PAKT  I%\ 

to  be  Qsed  to  strangers,  Deut  xxiii.  19,  20.»  to  whom  nothing 
unjust  or  uncharitable  might  be  done ;  only  such  a  measure 
of  charity  was  not  required  towards  them,  as  unto  brethren. 
And  there  were  more  merchants  of  strangers  that  traded 
with  them  in  foreign  commodities,  than  of  Jews  that  fetched 
tbem  home  :  so  that  the  prohibition  of  usury  is  in  the  law 
itself  restrained  only  to  their  lending  to  the  poor ;  but  in 
the  prophets  who  do  but  reprove  the  sin,  it  is  expressed 
without  that  limitation,  partly  because  it  supposeth  the 
meaning  of  the  law  to  be  known,  which  the  prophets  did 
but  apply:  and  partly  because  there  was  little  or  no  lend- 
ing used  among  the  Jews,  but  to  the  needy  as  an  act  of 
charity. 

(2.)  And  if  it  had  been  forbidden  in  Moses's  law  only, 
it  would  not  extend  to  Christians  now  ;  because  the  law  of 
Moses  as  such,  is  not  in  force :  the  matter  of  it  is  much  of 
the  law  of  nature  indeed ;  but  as  Mosaical,  it  was  proper  to 
tii^  Jews  and  proselytes,  or  at  least  extended  not  to  the 
Christian  Gentiles  ;  as  is  plain  in  2  Cor.  iii.  7.  GaL  iii.  19. 
24.  y.  3.  Ephes.  ii.  15.  1  Tim.  i.  7.  Heb.  yii.  12. 16. 19. 
Moses's  law  as  such  never  bound  any  other  nations,  but  the 
proselytes  that  joined  themselves  to  the  Jews  (nor  was  all 
the  world  obliged  so  to  be  proselyted  as  to  take  up  their 
laws)  :  much  less  do  they  bind  us  that  are  the  servants  of 
Christ,  so  long  after  the  dissolution  of  their  commonwealth. 
So  much  of  them  as  are  part  of  the  law  of  nature,  or  of  any 
positive  law  of  Christ,  or  of  the  civil  law  of  any  state,  are 
binding  as  they  are  such  natural.  Christian,  or  civil  laws. 
£at  not  one  of  them  as  Mosaical :  though  the  Mosaical  law 
is  of  great  use  to  help  us  to  understand  the  law  of  nature  in 
many  particular  instances,  in  which  it  is  somewhat  difficult 
to  us. 

2.  There  is  no  positive  law  of  Christ  forbidding  all 
usury :  as  for  Luke  vi.  32.  35.  it  is  plainly  nothing  to  the 
case ;  for  he  saith  not,  *  Lend,  looking  for  no  gain  or  ipi- 
.crease,'  but  '  looking  for  nothing  again.'  And  the  context 
sheweth  that  the  meaning  must  be  one  of  these  two  :  .either 
q.  d.  '  Lend  not  only  to  them  that  will  lend  to  you  again  when 
you  are  in  want ;  but  even  to  the  poor,  that  you  can  never 

xxiii*  9.    "  Tbou  shalt  not  oppress  s  •tnuiger,.&c.''    So  tlwt  usury  to  a  stranger  was 
DO  oppretsioD. 


CHAP.    XIX.]         CHRISTIAN  POLITICK.  323 

hope  to  borrow  of :'  or  else  'Lend  not  only  to  them  that 
are  able  to  pay  you,  and  where  your  stock  is  secured,  but  to 
the  needy  where  your  money  is  hazarded ;  and  though  they 
will  pay  you  if  they  are  able,  yet  you  have  little  or  no  hope 
that  ever  they  should  be  able  to  repay :  lend  so,  as  to  be 
willing  to  make  a  gift  of  it  in  case  the  borrower  never  repay 
it.'  And  there  is  no  other  text  that  can  be  pretended 
against  it,  in  the  New  Testament. 

3.  And  that  the  law  of  nature  doth  not  forbid  all  usury, 
will  appear  by  examining  the  several  parts  of  it.  The  law 
of  nature  forbiddeth  but  three  sorts  of  sin:  1.  Those  that 
are  against  piety  to  Qod.  2.  Those  that  are  against  our 
own  welfare.  3.  Those  that  are  against  our  neighbour^ 
good:  and  that  is,  1.  Against  justice.  2.  Against  charity* 
There  is  none  that  falleth  not  under  some  of  these  heads. 

1.  And  that  usury  is  not  naturally  evil  as  against  piety 
to  God ;  2.  Or  as  against  ourselves,  and  our  own  wel&re, 
I  need  not  prove,  because  no  reason  nor  reasonable  person 
doth  lay  any  such  accusation  against  it.  Though  they  that 
think  it  absolutely  unlawful,  say  that  it  is  consequently 
against  God,  as  every  violation  of  his  law  is.  But  that  ia 
nojthing  to  the  case. 

3.  Therefore  there  is  no  doubt  but  the  whole  contrcH 
versy  is  resolved  into  this  last  question,  *  Whether  all  usury 
be  against  justice  or  charity  to  our  neighbour.'  Justioe 
obligeth  me  to  give  him  his  own  ;  charity  obligeth  me  to 
give  him  more  than  his  own,  in  certain  cases  ;  as  one  that 
love  turn  as  myself.  That  which  is  not  against  justice,  may 
be  against  charity  :  but  that  which  is  against  charity,  is  no|t 
always  against  justice  strictly  taken.  And  that  which  is  an 
act  qS  true  charity,  is  never  against  justice ;  because  he  that 
giveth  bis  neighbour  more  than  his  own,  doth  give  him  hia 
own  and  more.  There  is  an  usury  which  is  against  justice 
and  charity.  There  is  an  usury  which  is  against  charity,  but 
not  against  mere  justice :  and  there  is  «n  usury  which  is 
againat  neither  justice  nor  charity.  If  I  prove  it  charitable 
U  is  superfluous  to  say  more. 

All  the  instances  before  given  are  notoriously  charitable. 
That  which  is  for  the  preservation  of  the  lives  and  comforts 
cX  the  poor,  and  of  orphans,  or  for  the  enriching  of  my 
neighbour  is  an  act  of  charity  ;  b^t  such  is  some  usury,  past 


324  CHRISTIAN    PIRECTORY.  [PART   IV. 

all  doubt,  as  is  before  declared.  Where  the  contrary  is  an 
act  of  cruelty,  the  usury  is  not  against  charity,  but  for  it. 
For  the  rich  to  deny  to  the  poor  and  orphans  a  part  of  that 
gain,  which  they  make  by  the  improvement  of  their  own 
money,  is  oppression  and  cruelty :  if  it  be  cruel  to  let  a 
beggar  die  or  starve,  when  we  should  feed  and  clothe  him 
of  our  own ;  much  more  to  let  the  poor  and  orphans  starve 
and  pensh  rather  than  give  them  the  increase  of  their  own, 
or  part  of  it  at  least.  As  for  them  that  say, '  It  may  be  as 
well  improved  otherwise,  they  are  inexperienced  men  :'  it 
is  a  known  falsehood  as  to  the  most ;  though  some  few  may 
meet  with  such  opportunities.  At  least  it  is  nothing  to 
tiiem  that  cannot  have  other  ways  of  improving  it ;  who  are 
very  many. 

Moreover,  when  it  is  not  an  act  of  charity,  yet  it  may 
be  not  against  charity  in  these  cases  :  I.  When  the  lender 
is  poor  and  the  borrower  rich :  yea,  it  may  be  a  sin  to  lend 
it  freely,     "  He  that  oppresseih  the  poor  to  increase  his 
riches,  and  he  that  gives  to  the  ri<^,  shall  surely  come  to 
want^.''     It  is  a  giving  to  the  rich  to  lend  freely  that  mo- 
ney which  they  improve  to  the  increase  of  their  riches.     2. 
When  the  lender  is  not  obliged  to  that  act  of  charity, 
though  the  borrower  be  poorer  than  himself.   Which  falleth 
out  in  a  hundred  cases  ;  and  may  be  comprised  under  this 
one  general ;  When  the  lender  is  obliged  to  expend  that 
same  money  in  some  other  greater,  better  work :  as  at  the 
Same  time  while  a  man  that  is  worth  but  twenty  pounds  a 
year,  is  in  debt  to  a  man  that  hath  a  thousand  pounds  a 
year,  there  may  be  an  hundred  or  a  thousand  poor  people 
worth  nothing,  ready  to  perish,  whom  the  rich  is  rather 
bound  to  succour,  than  him  that  hath  but  twenty  pounds  a 
year.     And  there  may  be  works  of  piety  (as  to  set  up  a 
school,  or  promote  the  preaching  of  the  Gospel),  which  may 
be  as  great  as  either.     And  the  richest  that  is,  cannot  do 
all  the  good  that  is  to  be  done,  nor  relieve  all  the  persons 
that  are  in  want ;  therefore  when  he  must  leave  much  un- 
done, if  he  would  give  all  his  substance,  it  is  ('  ceeteris  pari- 
bus') a  sin,  to  give  that  to  a  man  that  can  make  shift  with- 
out it,  and  pass  by  an  hundred  in  much  deeper  necessity 
and  distress  ;  so  that  he  who  eitbsr  exerciseth  charity  in  his 

«  FroT.  «ii.  16. 


CHAP.  XIX.]         CHRISTIAN    POLITICS.  326 

usury,  or  doth  nothing  against  chanty  and  justice,  certainly 
sinneth  not  by  that  usury.  For  all  the  Scriptures  which 
speak  against  usury,  speak  against  it  as  a  cruel  or  unchari- 
table thing. 

Object.  '  But  it  is  sometimes  necessary  for  a  law  to  for- 
bid that  which  otherwise  would  be  good,  when  it  cannot  be 
done,  without  encouraging  others  to  a  greater  evil ;  such 
as  ordinary  usury  is ;  and  then  that  law  must  be  observed/ 
Answ.  This  is  true  '  in  thesi,'  that  such  cases  there  are ; 
but  it  is  unproved  and  untrue  in  this  case  ;  for,  1.  There  is 
no  such  law.    2.  There  is  no  such  reason  or  necessity  of 
such  a  law.     For  God  can  as  well  make  laws  against  utt- 
righteous  or  uncharitable  increase  or  usury,  without  forbid- 
ding that  which  is  charitable  and  just,  as  he  can  make-laws 
against  unrighteous  or  uncharitable  buying  or  selling  with- 
out condemning  that  which  was  good  and  just :  or  as  he 
can  forbid  gluttony,  drunkenness,  idleness,  pride,  without 
forbidding  eating,  drinking,  apparel  or   riches.     He  can 
easily  tell  men  of  whom  and  in  what  case  to  take  use,  and 
when  not. 

He  that  would  see  all  other  objections  answered,  and 
the  case  fully  handled,  hath  many  treatises  on  both  sides 
extant  to  inform  him, 

II.  That  there  is  a  sort  of  usury  which  is  evil  I  know  of 
no  man  that  doubteth,  and  therefore  need  not  stand  to 
prove. 

Quest,  *  When  is  usury  sinful  ?  ' 

Answ,  As  is  before  said.  When  it  is  igainst  either  jus- 
tice or  charity;  1.  When  it  is  like 'cheating  bargaining, 
which  under  pretence  of  consent  and  a  form  of  justice  doth 
deceive  or  oppress,  and  get  from  another  that  which  is  not 
truly  ours  but  his.  2.  Whe^^ifou  lend  for  increase  where 
charity  obligeth  you  to  lend  freely ;  even  as  it  is  a  sin  to 
lend  expecting  your  own  again,  when  charity  obligeth  you 
to  give  it.  3.  When  you  uncharitably  exact  that  which 
your  brother  is  disabled  utterly  to  pay,  and  use  cruelty  to 
procure  it,  (be  it  the  use  or  the  principal.>  4.  When  you 
allow  him  not  such  a  proportion  of  the  gain  as  his  labour, 
hazard  or  poverty  doth  require  ;  but  because  the  money  ig 
yours,  will  live  at  eas.e  upA  his  labours.  5.  When  in  case 
of  his  losses  you  rigorously  exaot  your  due  without  that 


326  cllRIBTIAM    DIRECTORY.       r  [PART    IV. 

labatementy  or  forgiving  debts  (whether  use  or  principal), 
which  humanity  and  charity  require.  In  a  word,  when  you 
are  selfish  and  do  not  as,  according  to  true  judgment^  you 
may  desire  to  be  done  by,  if  you  were  in  his  case. 

Quest.  '  But  when  am  I  bound  to  exercise  this  charity 
in  not  taking  use  ? ' 

Answ,  As  I  said  before,  1.  Whenever  you  have  no  more 
urgent,  akid  necessary^  and  exoelleBl  work^  to  lay  out  thai 
money  on,  which  you  are  so  to  receive.  2.  Yea«  though 
mother  work  may  be  in  itself  better,  (as  to  relieve  many 
)|K>orer,  better  men  with  that  money,)  yet  when  you  cannot 
take  it,  without  the  utter  undoing  of  the  debtor,  and  bring* 
ing  him  into  as  bad  a  case,  as  any  single  person  whom  you 
lM>iild  rdieve,  it  is  the  safer  sidt  to  leave  the  other  unre* 
liered,  (unless  it  be  a  person  on  whom  the  public  good 
lOttcb  dependeth)  rather  than  to  extort  your  own  from  such 
n  one  to  give  another.  Because  that  which  you  cannot  get 
twithotft  a  scandalous  i^pearance  of  cruelty,  is  '  quoad  jvs 
in  re*  not  yours  to  give,  till  you  can  better  get  possessioR  of 
it ;  and  therefore  Qod  will  not  expect  that  you  should  give 
it  to  another. 

*  In  all  this  I  imply  that  as  you  must  prefer  tlie  lives  of 
others  in  giving  alms,  before  your  own  conveniences  and 
contorts,  ai^  must  not  say, '  I  cannot  spare  it,^  when  your 
necessity  may  spare  it,  though  not  your  pleasure ;  so  also 
in  taking  use,  of  those  that  you  are  bouRd  to  shew  charity 
to,  the  same  rule  and  proportions  must  be  observed  in  your 
charity. 

Note  also,  that  is  all  this  it  i^eareth,  that  the  case  is 
4mt  gradually  different,  between  taking  the  use  and  taking 
llie  principal.  For  when  the  reason  for  remitting  is  the 
same,  you  are  as  well  bound  ,to  remit  the  principal  as  the 
^nse. 

But  this  difference  there  is,  that  juany  a  man  of  low  es- 
tate may  afford  to  lend  freely  to  a  poorer  man  for  a  little 
time,  who  cannot  afford  to  give  it.  And  prudence  may  di- 
rect us  to  choose  one  man  to  lend  freely  to  for  a  time,  be- 
cause of  his  sudden  necessity,  when  yet  another  is  fitter  ta 
-give  it  to. 

QuesL  XIII.  '  Is  lending  a  dtty  ?  If  so,  must  I  lend  to 
«M)th»t  ask  me»  or  to  w)^m?  ' 


CHAP.  XIX.]        CHRISTIAN  POLITICS.  327 

Amw.  Lending  is  a  duty,  when  we  have  it,  and  our  bro- 
ther's necessity  requireth  it,  and  true  prudence  telleth  ub» 
that  we  have  no  better  way  to  lay  it  out,  which  is  inconsis* 
tent  with  that.  And  therefore  rich  men  ordinarily  should 
both  lend  and  give  as  prudence  shall  direct.  But  there  in 
an  imprudent  and  so  a  sinful  lending ;  as  1.  When  you  will, 
lend  that  which  is  another's,  and  you  have  no  power  to 
lend.  2.  When  you  lend  that  which  you  must  needs  re-; 
quire  again,  while  you  might  easily  foresee  that  the  bor* 
rower  is  not  like  to  pay.  Lend  nothing  but  what  you  have 
either  great  probability  will  be  repaid,  or  else  which  you  are 
willing  to  give  in  case  the  debtor  cannot  or  will  not  pay; 
or  at  least  when  suing  for  it,  will  not  have  scandalous  and 
worse  effects  than  not  lending.  For  it  is  very  ordinary 
when  you  come  to  demand  it  and  sue  for  it,  to  stir  up  the 
hatred  of  the  debtor  against  you,  and  to  make  him  your  ene- 
my, and  to  break  his  charity  by  your  imprudent  charity ;  in 
such  a  case,  if  you  are  obliged  to  relieve  him,  give  him  so 
much  as  you  can  spare,  rather  than  lend  him  that  which 
you  cannot  spare,  but  must  sue  for.  In  such  cases,  if  cha- 
rity go  not  without  prudence,  nor  prudence  without  charity* 
yott  may  well  enough  see  when  to  lend,  and  how  much. 

Quai.  XIV.  '  la  it  lawful  to  take  upon  usury  in  neces- 
sity, when  the  creditor  doth  unjustly  or  unmercifully  i^ 
quire  it?' 

Answ,  Not  in  case  that  the  consequents  (by  encoura- 
ging sin  or  otherwise)  be  like  to  do  more  hurt,  than  the 
money  will  do  you  good.  Else,  it  is  lawful  when  it  is  for 
your  benefit ;  as  it  is  lawful  to  take  part  of  your  wages  for 
your  work,  or  part  of  the  worth  of  your  commodity,  wl^en 
you  cannot  have  the  whole  ;  and  as  it  is  lawful  to  purchase 
your  rights  of  an  enemy,  or  your  life  of  a  thief  aa  is  afore- 
said.   A  man  may  buy  his  own  benefit  of  an  unrighteooa 


Quai*  XV.  '  Doth  not  contracting  for  a  certain  sum  of 
gain,  make  usury  in  that  case  unlawful,  which  might  law- 
fully be  taken  of  one  that  is  free  ? ' 

Anno.  Yes,  in  case  that  contracting  determine  an  un- 
certain case  without  sufficient  cause:  as  if  you  agree,  that, 
whether  the  borrower  gain  or  lose,  and  be  poor  or  ricl^ 
I  will  have  so  much  gain ;  that  is,  whether  it  prove  merci- 


328  CHKISTIAN  DIRECTORY.  [PART    IV. 

M  or  unmerciful,  I  will  have  it.  But  then  in  that  case^  if 
it  so  prove  unmerciful,  it  may  not  be  taken  without  con- 
tracting, if  freely  offered.  No  contract  may  tie  the  debtor 
to  that  which  is  against  justice  or  charity;  and  no  contract 
may  absolutely  require  that  which  may  prove  uncharitable ; 
unless  there  be  a  tacit  condition,  or  exception  of  such  a 
case  implied.  Otherwise  I  see  no  Scripture  or  reason,  why 
a  contract  altereth  the  case,  and  may  not  be  used  to  secure 
that  increase  which  is  neither  unrighteous  or  unmerciful ; 
it  may  be  the  bond  of  equity,  but  not  of  iniquity.  As  in 
case  of  a  certain  gain  by  the  borrower,  a  certain  use  may  be 
contracted  for ;  and  in  case  of  uncertain  gain  to  the  borrow- 
er, a  conditional  contract  may  be  made.  Yea,  in  case  of 
merchandize,  where  men's  poverty  forbiddeth  not  such  bar- 
gains, I  see  not  but  it  is  lawful  to  sell  a  greater  uncertain 
gain,  for  a  smaller  certain  gain ;  and  so  to  make  the  con- 
tracts absolute  (as  Amesius  Cas.  Consc.  on  this  question 
sbeweth).  As  all  oppression  and  unmercifulness  must  be 
avoided,  and  all  men  must  do  as  they  would  (judiciously)  be 
done  by  ;  so  it  is  a  bad  thing  to  corrupt  religion,  and  fill 
the  world  with  causeless  scruples,  by  making  that  a  sin 
which  is  no  sin.  Divines  that  live  in  great  cities  and 
among  merchandize,  are  usually  fitter  judges  in  this  case, 
than  those  that  live  more  obscurely  (without  experience)  in 
the  country. 

Tit,  5.     Cases  of' Conscience  itbout  Lusory  Contracts. 

Quest.  I.  '  Is  it  lawful  to  lay  wagers  upon  the  credit  or 
confidence  of  one  another's  opinions  or  assertions  in  dis- 
course ?  As  e.  g.  I  will  lay  you  so  much  that  I  am  in  the 
right?* 

Answ,  Yes,  if  these  three  things  concur :  1.  That  the 
true  end  of  the  wager  is,  to  be  a  penalty  to  him  that  shall  be 
guilty  of  a  rash  and  false  assertion,  and  not  to  gratify  the 
covetousness  of  the  other.  2.  That  it  be  no  greater  a  sum 
than  can  be  demanded  and  paid,  without  breach  of  charity, 
or  too  much  hurt  to  the  loser  (as  above  the  proportion  of  his 
error).  3.  That  it  be  no  other  but  what  both  parties  are 
truly  willing  to  stand  to  the  loss  of,  if  either  of  them  lose. 


CHAP.  XIX.]         CHRISTIAN  POLITICS.  329 

and  that  beforehand  they  truly  seem  so  willing  to   each 
other. 

Quest.  II.  'Is  it  lawful  to  lay  wagers  upon  horse-races, 
dogs,  hawks,  bear-baitings  or  such  games  as  depend  upon 
the  activity  of  beast  or  man  ?  ' 

^nsw,  Yes«  upon  the  two  last  expressed  conditions ; 
and  3.  That  it  be  not  an  exercise  which  is  itself  unlawful), 
by  cruelty  to  beasts,  or  hazard  to  the  lives  of  men  (as  in 
fencing,  running,  wrestling,  &c.  it  may  fall  out  if  it  be  not 
cautiously  done),  or  by  the.expence  of  an  undue  proportion 
of  time  in  them,  which  is  the  common  malignity  of  such 
recreations. 

Quest,  III.  'May  I  lawfully  give  money  to  see  such 
sports,  as  bear-baitings,  stage-plays,  masks,  shows,  puppet- 
plays,  activities  of  man  or  beast  ?  &c.' 

Answ.  There  are  many  shows  that  are  desirable  and  lau- 
dable, (as  of  strange  creatures,  monsters,  rare  engines,  acti- 
vities. Sic.)  the  sight  of  which  it  is  lawful  to  purchase,  at  a 
proportionable  price ;  as  a  prospect  through  one  of  Gali- 
leo's tubes  or  such  another,  is  worth  much  money  to  a  stu- 
dious person.  But  when  the  exercise  is  unlawful  (as  all 
stage-plays  are  that  ever  I  saw,  or  had  just  information  of; 
yea,  odiously  evil ;  however  it  is  very  possible  that  a  come- 
dy or  tragedy  might  with  abundance  of  cautions  be  lawfully 
acted),  it  is  then  (usually)  unlawful  to  be  a  spectator  either 
for  money  or  on  free  cost.  I  say,  (usually)  because  it  is 
possible  that  some  one  that  is  necessitated  to  be  there,  or 
that  goeth  to  find  out  their  evil  to  suppress  them,  or  that  is 
once  only  induced  to  know  the  truth  of  them,  may  do  it  in- 
nocently; but  so  do  not  they,  who  are  present  voluntarily 
and  approvingly.  3.  And  if  the  recreation  be  lawful  in  it- 
self, yet  when  vain  persons  go  thither  to  feed  a  carnal  fancy 
and  vicious  humour,  which  delighteth  more  in  vanity,  than 
they  delight  in  piety,  and  when  it  wasteth  their  time  and 
corrupteth  their  minds,  and  alienateth  them  from  good,  or 
hinderetL  duty,  it  is  to  them  unlawful. 

Quest.  IV.  '  Is  it  lawful  to  play  at  cards  or  dice  for  mo- 
ney, or  at  any  lottery  **  ?  * 

Antw.  The  greatest  doubt  is,  whether  the  games  be  law- 
ful, many  learned  divines  being  for  the  negative,  and  many 

'  Of  Recraiiioos,  tee  belorir. 


330  CURISTIAM    UIKECTORY.  [PAKT  !¥.. 

£6c  the  affirmative ;  and  those  that  are  for  the  affirmative 
lay  down  so  many  necessaries  or  conditions  to  prove  them 
lawful,  as  I  scarce  ever  yet  saw  meet  together  ;  but  if  they 
he  proved  at  all  lawful,  the  case  of  wagers  is  resolved  as  the 
next. 

Quest.  V.  *  May  I  play  at  bowls^  run,  shoot.  Sic.,  or  use 
such  personal  activities  for  money  ? ' 

Answ.  Yes,  1.  If  you  make  not  the  game  itself  bad,  by 
any  accident.  2.  If  your  wager  be  laid  for  sport,  and  not 
for  covetousness  (striving  who  shall  get  another's  money, 
and  give  them  nothing  for  it).  3.  And  if  no  more  be  laid 
than  is  suitable  to  the  sport,  and  the  loser  doth  well  and 
lirillingly  pay. 

Quests  VI.  '  If  the  loser  who  said  he  was  willing,  prove 
angry  and  unwilling  when  it^cometh  to  the  paying,  may  I 
take  it,  or  get  it  by  law  against  his  will  ?  * 

Amwn,  No,  not  in  ordinary  cases;  because  you  may  not 
Uum  a  sport  to  covetousness,,  Qr  breach  of  charity ;  but  in 
case  that  it  be  a  sport  that  hath  cost  you  any  thing,  you 
may  in  justice  take  your  charges,  wh^n  prudence  forbida  it 
not. 

TU.  6.  Cas€$  of  CoMcience  ai&ui  Lo$ing  end  Kndiag. 

Qu^.  1.  '  If  I  find  money  or  any  thing  lost,  am  I  bouiicl 
to  seek  out  the  owner,  if  he  seek  not  after  me  ?  and  how 
far  am  I  bound  to  seek  him  ?  ' 

Answ*  You  are  bound  to  use  such  reasonable  means,  a» 
the  nature  of  the  case  requireth,  that  the  true  owner  may 
have  his  own  again.  He  that  dare  keep  another  man's  mo* 
Aey,  because  he  findeth  it,  it  is  like  would  steal,  if  he  could 
do  it  as  secretly.  Finding  gives  you  no  property,  if  the  owner 
can  be  found  :  dp  as  you  would  be  done  by,  and  you  may 
satisfy  your  conscience.  If  nearer  inquiry  will  not  serve, 
you  are  bound  to  get  it  cried  in  the  market,  or  proclaimed 
in  the  church,  or  n^entioned  in  the  Curranto's  that  carry 
weekly  news,  or  any  probable  way.  which  putteth  you  not 
upon  unreasonable  cost  or  labour. 

Quest:  u.  '  May  I  take  any  thing  for  the  finding  of  it,  as 

my  due  ?  * 

Answ.  You  may  demand  so  much,  as  shall  pay  for  any 


CHAP«  XIX.]        CUKISTIAN  PULlTiC8.  331 

labour  or  cost  which  yon  have  been  at  about  it,  or  finding 
out  the  owner.  But  no  more  as  your  due;  though  a  mode- 
rate gratuity  may  be  accepted,  if  he  freely  give  it. 

Que$t.  J II*  'May  I  desire  to  find,  jmioney  or  any  thing 
else  in  my  way ;  or  may  I  be  glad  when  I  have  found  it  1  * 

Answ.  You  should  first  be  unwilling  that  your  neigh- 
bour should  lose  it,  and  be  sorry  that  he  hath  lost  it ;  but 
supposing  that  it  be  lost,  you  may  moderately  desire  thai 
you  may  find  it  rather  than  cmother ;  not  with  a  covetous 
desire  of  the  gain ;  but  that  you  may  faithfully  gratify  til* 
owner  in  restoring  it,  or  if  he  cannot  be  found  may  dispose 
of  it  as  you  ought.  And  you  diould  be  more  sorry  that  it 
is  lost,  Uian  glad  that  you  find  it,  except  for  the  owner. 

Que9i.  IV.  '  If  no  owner  can  be  found,  may  I  not  take  it 
and  use  it  as  mine  own?  * 

Answ.  The  laws  of  the  land  do  usually  regulate  claims 
of  property  in  such  matters ;  where  the  law  giveth  it  to  the 
lord  of  the  manor,  it  is  his,  and  you  must  give  it  him» 
Where  it  giveth  it  to  no  other,  it  is  his  that  findeth  it ;  zadi 
occupancy  will  give  him  property.  But  so  as  it  behovelkt 
him  to  judge,  if  he  be  poor,  that  God's  providence  ordered 
it  for  his  own  supply ;  but  if  he  be  rich,  that  God  sent  it 
Ittm  but  as  to  his  steward,  to  give  it  to  the  poor. 

Qu^.  V.  '  If  many  be  present  when  I  find  it,  may  I  not 
wholly  retain  it  to  myself;  or  may  I  not  conceal  it  (mm 
them  if  I  can?  ' 

Answ,  If  the  law  overrule  the  case,  it  must  be  obeyed  ; 
but  if  it  do  not,  you  may,  if  you  can,  conceal  it,  and  thereby 
become  the  only  finder,  and  take  it  as  your  own,  if  the  oihi^ 
er  (be  not  found :  but  if  you  cannot  conceal  it  at  the  time  of 
finding,  they  that  see  it  with  you,  are  partly  the  finders  as. 
weil  as  you ;  though  perhaps  the  largest  share  be  due  to 
the  occupant. 

Quest.  VI.  '  If  I  trust  my  neighbour  or  servant  with  mo- 
ney or  goods,  or  if  another  trust  me,  who  must  stand  to  the 
loss  if  they  be  lost  ? ' 

An9w.  Here  also  the  law  of  the  land  as  regulating  pro- 
perties must  be  very  much  regarded ;  and  especially  the . 
true  meaning  of  the  parties  must  be  understood  :  if  it  was 
antecedently  the  expressed  or  implied   meaning  that  one 
party  in  such  or  such  a  case  should  bear  the  loss,  it  must  in 


332  CHRISTIAN    DIRECTORY.  [PART  IV. 

strict  justice  be  according  to  the  true  meaning  of  the  par- 
ties. Therefore  if  a  carrier  that  undertaketh  to  secure  it, 
loseth  it ;  he  loseth  it  to  himself.  Or  if  one  that  it  is  lent 
to  on  that  condition  (explicit  or  implicit)  lose  it,  it  is  to 
himself.  But  if  a  friend  to  whom  you  are  beholden  for  the 
carriage,  lose  it,  who  undertook  no  more  than  to  bestow  his 
labour,  the  loss  must  be  yours ;  yea,  though  it  was  his  neg- 
ligence or  drunkenness  that  was  the  fault ;  for  you  took 
him  and  trusted  him  as  he  is.  But  if  a  servant  or  one 
obliged  to  do  it  by  hire,  do  without  any  other  agreement, 
only  undertake  to  serve  you  in  it,  and  loseth  it,  the  law  or 
custom  of  the  country  is  instead  of  a  contract ;  for  if  the 
law  or  custom  lay  the  loss  on  him,  it  is  supposed  that  he 
consented  to  it  in  consenting  to  be  your  servant ;  if  it  lay  it 
on  you,  it  is  supposed  that  you  took  your  servant  on  such 
terms  of  hazard.  But  if  it  be  left  undecided  by  law  and 
custom,  you  may  make  your  servant  pay  only  so  much  as  is 
a  proportionable  penalty  for  his  fault,  but  no  more,  as  any 
satisfaction  for  your  loss ;  except  you  agreed  with  him  to 
repay  such  losses  as  were  by  his  default.  And  when  it  is 
considered  what  strict  justice  doth  require,  it  must  also  be 
considered  what  charity  and  mercy  do  require,  that  the 
poor  be  not  oppressed. 

Tit.  7.  Directions  to  Merchants,  Factors,  Chaplains,  Travellers, 

that  live  among  Infidels. 

Quest.  I.  '  Is  it  lawful  to  put  one's  self,  or  servants, 
especially  young  unestablished  apprentices,  into  temptations 
of  an  infidel  country  (or  a  Popish),  for  the  getting  of  riches, 
as  merchants  do  *  ? ' 

Answ.  This  cannot  be  truly  answered  without  distin- 
guishing* 1.  Of  the  countries  they  go  from.  2.  Of  the 
places  they  go  to.  3.  Of  the  quality  of  the  persons  that  go. 
4.  Of  the  causes  of  their  going. 

I.  Some  countries  that  they  go  from  may  be  as  bad  as 
those  that  they  go  to,  or  in  a  state  of  war,  when  it  is  better 
be  absent,  or  in  a  time  of  persecution,  or  at  least  of  greater 

*  Leg.  Steph.  Vinan.  P'lgh.  in  Hercule  prodigo,  pp.  I3(V— 152.  Cui  peregrina- 
tk)  dulcis  eit,  non  amst  patriam :  si  dulcis  est  patria.  amara  est  peregrihatio» 
Attguscine.  Z 


CHAP.  XIX.]  CHRISTIAN  POLITIC81  333 

temptation  than  they  are  like  to  have  abroad.  And  some 
are  contrarily  as  a  paradise  in  comparison  of  those  they  go 
to,  for  holiness  and  helps  to  heaven,  and  for  peace  and 
opportunities  of  serviceableness  to  God  and  the  public 
good. 

II.  Some  countries  which  they  may  go  to,  may  have  as 
good  helps  for  their  souls  as  at  home,  if  not  by  those  of  the 
religion  of  the  nation,  yet  by  Christians  that  live  among 
them,  or  by  the  company  which  goeth  with  them ;  or  at 
least  there'  may  be  no  great  temptations  to  change  their 
religion,  or  debauch  them,  either  through  the  civility  or 
moderation  of  those  they  live  among,  or  through  their  sot- 
tish ignorance  or  viciousness,  which  will  rather  turn  men's 
hearts  i^inst  them.  But  some  countries  have  so  strong 
temptations  to  corrupt  men's  understandings  through  the 
stfbtilty  of  seducers,  and  some  have  such  allurements  to 
debauch  men,  and  some  such  cruelties  to  tempt  them  to 
deny  the  truth,  that  it  is  hard  among  them  to  retain  one's 
innocency. 

III.  Some  that  go  abroad  are  understanding,  settled 
Christians,  able  to  make  good  use  of  other  men's  errors, 
and  sins,  and  ill  examples  or  suggestions,  and  perhaps  to  do 
much  goad  on  othera  ;  but  some  are  young,  and  raw,  and 
inexperienced,  whose  heads  are  unfurnished  of  those  evi- 
dences and  reasons  by  which  they  should  hold  fast  their 
own  profession,  against  the  cunning  reasonings  of  an 
adversary,  and  their  hearts  are  unfuniished  of  that  love  to 
truth,  and  that  serious  resolution  which  is  necessary  to 
their  safety,  and  therefore  are  like  to  be  corrupted. 

IV.  Some  are  sent  by  their  princes  as  agents  or  ambas* 
sadors  on  employments  necessary  to  the  public  good  :  and 
flome  are  sent  by  societies  on  business  necessary  to  the  ends 
of  society :  and  some  go  in  case  of  extreme  poverty  and 
necessity,  having  no  other  way  of  maintenance  at  home :  and 
some  go  in  obedience  to  their  parents  and  masters  that  com- 
mand it  them :  and  some  go  to  avoid  the  miseries  of  a  war, 
or  the  danger  of  a  sharp  persecution  at  home,  or  the  greater 
temptations  of  a  debauched  or  seducing  age,  or  some  great 
temptations  in  their  families.  But  some  go  for  fancy,  and 
some  for  mere  covetousness,  without  need. 


334  CHRISTIAN    DIRECTORY.  [PART  IV. 

By  these  distinctions  the  <^ase  may  be  answered  by  men 
that  are  judicious  and  impartial.     As, 

1.  Affirm.  1.  It  is  lawful  for  ambassadors  to  go  among 
infidels,  that  are  sent  by  princes  and  states ;  because  the 
public  good  must  be  secured. 

2.  It  is  lawful  for  the  agents  of  lawful  societies  or  tra- 
ding companies  to  go  ('  ceteris  paribus/  the  persons  being 
capable) ;  because  trade  must  be  promoted,  which  tendeth 
\Q  the  common  good  of  all  countries. 

3.  It  is  not  only  lawful,  but  one  of  the  best  works  in  the 
world,  for  fit  persons  to  go  on  a  design  to  convert  the  poor 
infidels  and  heathens  where  they  go.  Therefore  the 
pneachers  of  the  Oospel  should  ncrt  be  backward  to  take 
any  opportunity,  as  chaplains  to  ambassadors,  or  to  fac- 
tories, &c.,  to  put  themselves  in  such  a  way. 

4.  It  is  lawful  for  a  son  or  servant  (whose  bonds  extend 
to  such  a  service)  to  go  in  obedience  to  a  superior's  com- 
mand ;  and  Ood's  special  protection  may  be  trusted  in  a 
way  of  obedience. 

5.  It  is  lawful  for  one  in  debt  to  go,  that  hath  probable 
hopes  that  way  and  no  other  to  pay  his  debts.  Because  he 
is  a  defrauder  if  he  detain  other  men's  money,  while  a  lawfial 
way  of  repaying  it  may  be  taken. 

6.  It  is  lawful  for  a  duly  qualified  person  to  go  in  case 
€if  .extreme  poveitty,  to  be  able  to  live  in  the  world ;  and 
that  poverty  may  be  called  extreme  to  one  that  was  nobly 
born  and  educated,  which  would  be  no  poverty  to  one  that 
was  bred  in  beggary. 

7.  It  is  lawful  for  a  well  qualified  person,  who  desireth 
riches  rto  serve  Ood,  and  to  do  good  with,  to  go  in  a  way  of 
leading,  though  he  he  in  no  poverty  or  necessity  himsdf. 
iBecause  Ood's  blessing  on  a  lawiul  trade  may  be  desired 
und  endeavoured,  and  he  that  should  do  all  the  good  he  can, 
mi^  use  what  lawful  means  he  can  to  be  enabled  to  do  it. 
And  other  men?s  wants  should  be  to  us  as  our  own,  and 
therefore*  we  may  endeavour  to  be  able  to  relieve  them. 

8.  In  a  time  of  such  civil  war,  when  a  man  knoweth  not 
jirhich  Aide  to  take,  it  may  be  better  for  some  men  to  dive 
abroad ;  yea,  among  infideb. 

9.  There  is  little  to  dissuade  a. man  whose  trade  leadeth 
him  into  a*country  that  is  better  than  hia  own,  or  so  sottish 


CHAP.  X4X.]  CHRISTIAN  POLITICh.  33A 

as  to  have  BmaU  tenaptation,  and  that  hath  the  company  of 
faithful  Christians,  with  which  he  may  openly  worship  Ood, 
and  privately  converse  to  his  spiritusd  edification. 

10.  In  urgent  cases  one  may  igo  for  a  time,  where  he  can 
have  no  use  of  public  church-worship,  so  be  it  he  have 
private  means  and  opportunities  of  holy  living. 

11.  It  is  lawful  on  less  occasions  to  leave  one's  own 
country  in  a  time  of  debauchery,  when  temptations  at  home 
are  greater  than  those  abroad,  or  in  time  of  such  persecutaoa 
as  may  lawfully  be  avoided,  than  at  another  time. 

12.  A  settled  Christian  may  go  more  safely,  and  there- 
fore lawfully  on  smaller  urgencies,  than  a  young,  raw,  lust- 
ful, fanciful,  unsettled  novice  may. 

II.  A/eg.  1.  It  is  not  lawful  for  anyone  to  seek  riches 
or  trade  abroad  or  at  home,  principally  for  the  love  of 
riches,  to  raise  himself  and  family  to  fulness,  prosperity  or 
dignity  :  though  all  this  may  be  desired  when  it  is  a  meana 
to  Gh>d^s  service  and  honour,  and  the  public  good,  and  is 
desired  principally  as  such  a  means. 

2.  It  is  not  lawful  to  go  abroad,  especially  into  infidel 
or  Popish  countries,  without  such  a  justifiable  business^ 
whose  commodity  will  suffice  to  weigh  down  all  the  losses 
and  dangers  of  the  remove. 

3.  The  dangers  and  losses  of  the  soul  are  to  be  valued 
much  above  those  of  the  body  and  estate,  and  cannot  be 
weighed  down  by  any  mere  corporal  commodity. 

4.  It  is  more  dangerous  usually  to  go  among  Turks  and 
heathens  (whose  religion  hath  no  tempting  power  to  seduce 
men)  than  among  Sooinians  or  Papists,  whose  errors  and 
sins  are  cunningly  and  learnedly  promoted  lind  defended. 

6.  It  is  not  lawful  for  merchants  or  others  for  trade  and 
love  of  wealth  or  money,  to  send  poor  raw,  unsettled 
youths  into  such  countries  where  their  souls  are  like  to  be 
notably  endangered,  either  by  being  deprived  of  such 
teftdiing  and  church-helps  which  they  need,  or  by  being 
exposed  to  the  dangerous  temptations  of  the  place ;  be- 
cause their  souls  are  of  more  worth  than  money. 

.6.  It  is  not  lawful  therefore  for  master  or  servant  to 
venture  his  own  soul  in  such  a  case  as  this  last  mentioned; 
that  is,  so  far  as  he  is  free,  and  without  necessity  doth  it 
only  for  commodity  sake. 


33tf  CHRISTIAN    DIRECTORY.  [pART  IV. 

7.  We  may  not  go  where  we  cannot  pablicly  worship 
Gkxl,  without  necessity,  oir  some  inducement  from  a  greater 
good. 

8.  The  more- of  these  hindrances  occur  the  greater  is  the 
sin  :  it  is  therefore  a  mere  wilful  casting  away  of  their  own 
souls,  when  unfurnished,  unsettled  youths  (or  others  like 
them)  shall  for  mere  humour,  fancy,  or  covetousness  leave 
such  a  land  as  this,  where  they  have  both  public  and  private 
helps  for  their  salvation,  and  to  go  among  Papists,  infidels 
or 'heathens,  where  talk  or  ill  example  is  like  to  endanger 
them,  and  no  great  good  can  be  expected  to  countervail 
such  a  hazard,  nor  is  there  any  true  necessity  to  drive  them, 
and  where  they  cannot  publicly  worship  God,  ho,  nor 
openly  own  the  truth,  and  where  they  have  not  so  much  as 
any  private  company  to  converse  with,  that  is  fit  to  further 
their  preservation  and  salvation,  and  all  this  of  their  own 
accord,  8cc. 

Quest.  II.  '  May  a  merchant  or  ambassador  leave  his 
wife,  to  live  abroad  ? ' 

Answ.  1 .  We  must  distinguish  between  what  is  necessi- 
tated, and  what  is  voluntary.  2.  Between  what  is  done  by 
the  wife's  consent,  and  what  is  done  without.  3.  Between 
a  wife  that  can  bear  such  absence,  and  one  that  cannot. 
4.  Between  a  short  stay,  and  a  long  or  continued  stay. 

1.  The  command  of  the  king,  or  public  necessities,  may 

make  it  lawful,  except  in  a  case  so  rare  as  is  not  to  be  sup* 
posed  (which  therefore  I  shall  not  stand  to  describe).     For 

though  it  be  a  very  tender  business  to  determine  a  difiSer- 
ence  between  the  public  authority  or  interest,  and  family 
relations  and  ihterest,  when  they  are  contradictory  and 
irreconcileable,  yet  here  it  seemeth  to  me,  that  the  prince 
and  public  interest  may  dispose  of  a  man  contrary  to  the 
will  and  interest  of  his  wife  ;  yea,  though  it  would  occasion 
the  loss,  1.  Of  her  chastity.  2.  Or  her  understanding.  3. 
Or  her  life  :  and  though  the  conjugal  bond  do  make  man 
and  wife  to  be  as  one  flesh.  For,  1.  The  king  and  public 
ipterest  may  oblige  a  man  to  hazard  his  own  life,  and  there- 
fore his  wife's.  In  case  of  war,  he  may  be  sent  to  sea;  or 
beyond  sea,  and  so  both  leave  his  wife  (as  Uriah  did)  and 
venture  himself.  Who  ever  thought  that  no  married  man 
might  go  to  foreign  wars  without  his  wife's  consent?    2. 


CHAF.  XIX.]  CHItrSTIAN  POLITICS.  337 

Because  as  the  whole  is  more  noble  than  the  part,  so  he  that 
marrieth  obligeth  himself  to  his  wife,  but  on  supposition 
that  he  is  a  member  of  the  commonwealth,  to  which  he  is 
still  more  obliged  than  to  her. 

2.  A  man  may  for  the  benefit  of  his  family  leave  his  wife 
for  travel  or  merchandize,  for  a  time,  when  they  mutually 
consent  upon  good  reason  that  it  is  like  to  be  for  their  good. 

3.  He  may  not  leave  her  either  without  or  with  her  own 
consent,  when  a  greater  hurt  is  like  to  come  by  it,  than  the 
gain  will  countervail.  I  shall  say  no  more  of  this,  because 
the  rest  may  be  gathered  from  what  is  said  in  the  cases 
about  duties  to  wives,  where  many  other  such  are  handled. 

Quests  III.  '  Is  it  lawful  for  young  gentlemen  to  travel  in' 
other  kingdoms,  as  part  of  their  education'  ?  * 

Amw.  The  many  distinctions  which  were  laid  down  for 
answer  of  the  first  question,  must  be  here  supposed,  and  the 
answer  will  be  mostly  the  same  as  to  that,  and  therefore 
need  not  be  repeated^ 

1.  It  is  lawful  for  them  to  travel  that  are  necessarily 
driven  out  of  their  own  country,  by  persecution,  poverty,  or 
any  other  necessitating  cause. 

2.  It  is  lawful  to  them  that  are  commanded  by  their  pa- 
rents (unless  in  former  excepted  cases,  which  I  vnll  not  stay 
to  name). 

3«  It  is  the  more  lawful  when  they  travel  into  countries 
as  good  or  better  than  their  own,  where  they  are  like  to  get 
more  good  than  they  could  have  done  at  home. 

4.  It  is  more  lawful  to  one  that  is  prudent  and  firmly 
settled  both  in  religion,  and  in  sobriety  and  temperance, 
against  all  temptations  which  he  is  like  to  meet  with»  than 
to  one  that  is  unfomished  for  a  due  resistance  of  the  temp^ 
tations  of  the  place  to  which  he  goeth. 

5.  It  is  more  lawful  to  one  that  goeth  in  sober,  wise  and 
godly  company,  or  is  sent  with  a  wise  and  faithful  tutor 
and  ov^erseer,  than  to  leave  young>  unsettled  persons  to  them^- 
selves. 

6.  In  a  word,  it  is  lawful  when  there  is  a  rational  pro^ 
bability,  that  they  will  not  only  get  more  good  than  hurt 
(for  that  will  not  make  it  lawful),  but  also  more  good  than 
they  could  probably  have  othier  ways  attained. 

'  Lege  Eurycic,  P»teani  Orat.  9, 
VOL.    VI.  Z 


939  CHRISTIAN    DIRECTORY.  [PArRT  1V« 

11.  But  the  too  ordinary  course  of  young  gentlemen's 
travels  out  of  England  now  practised,  I  take  to  be  but  a 
most  dangerous  hazarding,  if  not  a  plain  betraying  them  to 
utter  undoing,  and  to  make  them  afterwards  the  plagues  of 
their  country,  and  the  instruments  of  the  common  calamity. 
For,  1.  They  are  ordinarily  sent  into  countries  hx  worse 
and  more  dangerous  than  their  own,  where  the  temptations 
are  stronger  than  they  are  fit  to  deal  with;  into  some  coun- 
tries where  they  are  tempted  to  sensuality,  and  into  some 
where  they  are  tempted  to  popery  or  infidelity.     In  some 
countries  they  learn  to  drink  wine  instead  of  beer  ;  and  aris- 
ing firom  the  smaller  sort  to  the  stronger,  if  they  turn  not 
drunkards,  they  contract  that  appetite  to  wine  and  strong 
drink,  which  shall  prove  (as  Clemens  Alexandrinus  calleth 
gluttony  and  tippling,)  a  throat-madness,  and  a  belly-devil, 
and  keep  them  in  the  sin  of  gulosity  all  their  days.     And  in 
some  countries  they  shall  learn  the  art  of  gluttony,  to  pam-; 
per  their  guts  in  curious,  costly,  uncouth  fashions,  and  to 
dress  themselves  in  novel,  fantastical  garbs,  and  to  make  a 
business  of  adorning  themselves,  and  setting  themselves 
forth  with  proud  and  procacious  fancies  and  affections,  to  be 
looked  upon  as  comely  persons  to  the  eyes  of  others.     In 
some  countries  they  shall  learn  to  waste  their  precious  hours 
in  stage-plays,  and  vain  spectacles,  and  ceremonies,  atten- 
dances and  visits,  and  to  equalize  their  life  with  death,  and 
to  live  to  less  use  and  benefit  to  the  world  than  the  horse 
that  carrieth  them.     In  most  countries  they  shall  learn  either 
to  prate  against  godliness,  as  the  humour  of  a  few  melan- 
choly fools,  and  be  wiser  than  to  believe  God,  or  obey  him, 
or  be  saved ;  or  at  least  to  grow  indifferent  and  cold  in  holy 
affections  and  practices :  for  when  they  shall  see  Papists 
and  Protestants,  Lutherans  and  Calvinists  of  contrary  minds, 
and  hear  them  reproaching  and  condemning  one  another, 
this  cooleth  their  zeal  to  all  religion,  as  seeming  but  a  mat* 
ter  of  uncertainty  and  contention.     And  whei^  they  also  see 
how  the  wise  and  holy  are  made  a  scorn  in  one  country,  as 
bigots  and  Hugonots,  and  how  the  Protestants  are  drun- 
kards and  worldlings  in  another  countiy,  and  how  few  in 
the  world  have  any  true  sense  and  savour  of  sound  and  prac- 
tical religion,  and  of  a  truly  holy  and  heavenly  life,  (as  those 
few  they  are  seldom  so  happy  as  to  converse  with,)  this 


CHAP.  XIX.]         CHRISTIAN  POLITICS.  339 

first  accustometh  them  to  a  neglect  of  holiness,  and  then 
draweth  their  minds  to  a  more  low,  indifferent  opinion  of  it, 
and  to  think  it  unnecessary  to  salvation.  For  they  will  not 
believe  that  so  few  shall  be  saved  as  they  find  holy  in  the 
world :  and  then  they  grow  to  think  it  but  a  fancy  and  trou- 
bler  of  the  world. 

And  it  addeth  to  their  temptation,  that  they  are  obliged 
by  the  carnal  ends  which  drew  them  out,  to  be  in  the  worst 
and  most  dangerous  company  and  places,  that  is,  at  princes' 
courts,  and  among  the  splendid  gallantry  of  the  world :  for  it 
is  the  fashions  of  the  great  ones  which  they  must  see,  and 
of  which  when  they  come  home  they  must  be  able  to  dis- 
course :  so  that  they  must  travel  to  the  pest-houses  of  pomp 
and  lust,  of  idleness,  gluttony,  drunkenness,  and  pride,  of 
atheism,  irreligiousness,  and  impiety^  that  they  may  be  able 
to  glory  what  acquaintance  they  have  got  of  the  grandeur 
and  gallantry  of  the  suburbs  of  hell,  that  they  may  represent 
the  way  to  damnation  delectable  and  honourable  to  othersi 
as  well  as  to  themselves  >. 

But  the  greatest  danger  is  of  corrupting  their  intellect 

tuals,  by  converse  with  deceivers  where  they  come  ;  eithet 

infidels,  or  juggling  Jesuits  and  friars  :  for  when  those  are 

purposely  trained  up  to  deceive,  how  easy  is  it  for  them  to 

silence  raw  and  unfurnished  novices,  (yea,  even  where  all 

their  five  senses  must  be  captivated,  in  the  doctrine  of  tran- 

substantiation).     And  when  they  are   silenced  they  must 

yield :  or  at  least  they  have  deluding  stories  enough  of  the 

antiquity,  universality,  infallibility,  unity  of  their  church, 

with  a  multitude  of  lies  of  Luther,  Calvin,  Zuinglius,  and 

other  reformers,  to  turn  their  hearts  and  make  them  yield. 

But  yet  that  they  may  be  capable  of  doing  them  the  more 

service,  they  are  instructed  for  a  time  to  dissemble  their 

perversion,  and  to  serve  the  Roman  pride  and  faction  in  a 

Protestant  garb  and  name. 

Especially  when  they  come  to  Rome,  and  see  its  glory, 
and  the  monuments  of  antiquity,  and  are  allured  with  their 
splendour  and  civilities,  and  made  to  believe  that  all  the 
reports  of  their  inquisitions  and  cruelties  are  false,  this  fur- 
thereth  the  fascination  of  inexperienced  youths. 

2.  And  usually  all  this  while  the  most  of  them  lay  by 

V  Read  Buhop  HaJl's  *<  Quo  Vadb  "  on  this  subject. 


340  CHRISTIAN    DIRECTORY.  [PART  IV, 

all  serious  studies,  and  all  constant  employment,  and  make 
idleness  and  converse  with  the  idle  and  with  tempters,  to  be 
their  daily  work.  And  what  a  mind  is  like  to  come  to,  which 
is  but  one  half  year  or  twelve  months  accustomed  to  idle- 
ness, and  to  vain  spectacles,  and  to  a  pleasing  converse  with 
idle  and  luxurious  persons,  it  is  easy  for  a  man  of  any  ac- 
quaintance with  the  world,  or  with  human  nature  to  conjec- 
ture. 

3.  And  they  go  forth  in  notable  peril  of  their  health  or 
lives.  Some  fall  into  fevers,  and  die  by  change  of  air  and 
drinks :  some  fall  into  quarrels  in  taverns,  or  about  their 
whores,  tod  are  murdered.  Some  few  prove  so  stedfast 
against  all  the  temptations  of  the  Papists,  that  it  is  thought 
t^ouducible  to  the  holy  cause  that  they  should  be  killed  in 
pretence  of  some  quarrel,  or  be  poisoned.  Some  by  drink- 
ing wine,  do  contract  such  a  sickness,  as  makes  their  lives 
uncomfortable  to  the  last.  And  the  brains  of  many  are  so 
heated  by  it,  that  they  fall  mad. 

4.  And  all  this  danger  is  principally  founded  in  the  qua- 
lity of  the  persons  sent  to  travel ;  which  are  ordinarily  emp- 
ty lads,  between  eighteen  and  twenty-four  years  of  age, 
which  is  the  time  of  the  devil's  chief  advantage  ;  when  na- 

'  turally  they  are  prone  to  those  vices  which  prove  the  ruin 
of  the  most,  though  you  take  the  greatest  care  of  them  that 
you  can^.     1.  Their  lust  is  then  in  the  highest  and  most  un- 
tamed rage.    2.  Their  appetites  to  pleasing  meats  and  drinks 
are  then  strongest.     3.  Their   frolicsome   inclinations   to 
sports  and  recreations  are  then  greatest.     4.  And  ignorant 
and  procacious  pride  beginneth  then  to  stir.     5.  All  things 
that  are  most  vile  and  vain,  are  then  apt  to  seem  excellent  to 
them,  by  reason  of  the  novelty  of  the  matter  as  to  them,  who 
never  saw  such  things  before,  and  by  reason  of  the  false  es- 
teem of  those  carnal  persons,  to  whose  pomp,  and  conse- 
quently to  whose  judgment,  they  would  be  conformed*     6. 
And  they  are  at  that  age  exceedingly  inclined  to  think  all 
their  own  apprehensions  to  be  right,  and  to  be  very  confi- 
dent of  their  own  conceptions,  and  wise  in  their  own  eyes : 
because  their  juvenile  intellect  being  then  in  the  most  af- 
fecting activity,  it  seemeth  still  clear  and  sure  to  them,  be- 

^  Peregrinatio  Icvia  taedia  qosedani  aiumorum  et  veiuti  nauseas  tollit :  noa  toUit 
loorbos  qui  altius  penetrarunt,  quam  ut  externa  liUa  roedicina  hue  pertingat. '  Id.  ib. 


CHAP.  XIX.]         CHRISTIAN  POLITICS^  341 

cause  it  so  much  affects  themselves.  7.  But  above  all,  they 
are  yet  unfurnished  of  almost  all  that  solid  wisdom,  and  set* 
tied  holiness,  and  large  experience,  which  is  most  necessary 
to  the  improvement  of  their  travels,  and  to  their  resistance 
of  all  these  temptations.  Alas  !  how  few  of  them  are  able 
to  deal  with  a  Jesuit,  or  bold  fast  their  religion  against  these 
deceivers!  If  the  very  vices,  the  ambition,  the  carnal  poli- 
cies and  pomps,  the  filthiness  and  worldliness  of  the  Roman 
clergy  did  not  become  a  powerful  preservative  to  men's 
minds  against  the  temptations  which  would  draw  them  to 
their  way,  and  if  the  atheism,  infidelity,  whoredoms,  and 
profaneness  of  Papists  did  not  become  antidotes,  how  few 
were  like  to  return  uninfected  !  And  because  the  Jesuits 
know  that  they  can  never  take  this  stumblingblock  out  of 
the  way,  therefore  too  many  of  them  have  thought  best  to 
debauch  those  first  whom  they  would  proselyte,  and  recon- 
cile them  first  to  plays,  and  drunkenness,  and  whoredoms, 
that  so  the  dislike  of  these  may  not  hinder  their  reconcilia- 
tion with  the  kingdom  of  Rome  ;  yea,  that  a  seeming  neces- 
sity of  a  priest's  pardon,  may  make  it  seem  necessary  to  be- 
come their  subjects. 

And  as  unfurnished  are  these  young  travellers  usually  to 
resist  the  temptations  to  this  sensuality,  lust  and  pomp,  as 
those  of  popery :  so  that  they  are  perfidiously  sent  into  a 
pest-house,  when  they  are  in  the  greatest  disposition  to  be 
infected.  And  if  they  come  not  home  drunkards,  gluttons, 
gamesters,  idle,  prodigal,  proud,  infidels,  irreligious,  or  Pa- 
pists, it  is  little  thanks  to  those  perfidious  parents,  who  thus 
perform  their  promise  for  them  in  baptism,  by  sending  them 
to  Satan's  schools  and  university  to  be  educated. 

Whereas  if  they  were  kept  to  their  due  studies,  and  un- 
der a  holy  government  at  home,  till  they  were  furnished  with 
sound  religious  knowledge,  and  till  they  were  rooted  in  ho- 
liness, and  in  a  love  to  a  pious,  sober  life,  and  till  they  had 
got  a  settled  hatred  of  intemperance  and  all  sin,  and  till  they 
had  a  map  of  the  places,  persons,  and  affairs  of  the  world 
well  imprinted  on  their  minds  by  study  and  due  information, 
then  necessary  travel  would  be  more  safe :  and  then  they 
would  be  in  a  capacity  to  learn  wisdom  from  other  men's 
folly,  and  virtue  from  other  men's  vice,  and  piety  from  other 
mep'a  impiety ;  which  novices  are  rather  ap^'to  imitate. 


342  CUBISTIAN    DIRECTORY.  [PART    IV. 

5.  And  in  the  mean  time  the  loss  of  all  the  helps  which 
they  should  have  at  home,  doth  greatly  tend  to  their  des- 
truction. For  they  oft  travel  into  countries,  where  they 
shall  have  no  public  worship  of  God  which  is  lawful,  or 
which  they  understand:  or  if  they  have,  it  is  usually  cold 
preaching  and  dull  praying,  when  they  have  need  of  the 
best,  and  all  too  little.  And  they  have  seldom  such  pious 
society  to  edify  and  quicken  them  by  private  converse,  as 
they  have,  or  might  have,  here  at  home ;  and  seldom  come 
into  such  well-otdered,  religious  families*  And  if  human 
nature  be  prone  to  infection  by  temptations,  and  so  averse 
to  holiness,  that  all  means  is  too  little,  and  even  in  the  best 
families  folly  and  sensuality,  and  a  distaste  of  godliness, 
often  thrive ;  (as  unsown  weeds  overspread  the  garden,  where 
with  great  cost  and  labour  only  better  things  were  sowed ;) 
what  then  but  sin  and  misery  xan  be  expected  from  those 
that  by  their  own  parents  are  banished  from  their  native 
country,  (not  so  well  as  into  a  wilderness,  but)  into  the  pes- 
tilent, infected  countries  of  the  world  ? 

I  would  ask  those  parents  that  plead  for  this  crime  and 
cruelty  as  a  kindness ;  are  you  no  wiser  or  better  yourselves 
than  the  company  into  which  your  send  you  children  ?  Can 
you  teach  them  and  educate  them  no  better,  nor  give  them 
better  examples  than  they  are  like  to  have  abroad?  Can 
you  set  them  on  no  better  work,  for  the  improvement  of  their 
time  ?  If  not,  why  do  you  not  repent  of  this  your  shame 
and  misery,  and  reform  yourselves  ?  If  you  can,  why  will 
you  then  betray  your  children  ?  Or  if  you  cannot,  are  there 
no  schools,  no  learned  and  pious  men,  no  religious  families  and 
company  at  home,  in  your  own  land,  where  you  might  place 
them  to  better  advantage,  than  thus  to  expose  them  to  the 
tempter?  Undoubtedly  there  are ;  and  such  as  may  be  had 
at  cheaper  rates'. 

6.  And  it  is  not  the  smallest  part  of  the  guilt  and  dan- 
ger, that  they  are  sent  abroad  without  due  oversight  suid 
conduct.  They  that  do  but  get  them  some  sober  or  honest 
servant  to  attend  them,  or  some  sober  companion,  think  they 
have  done  well :  when  as  they  had  need  of  some  divine  or 
tutor  of  great  learning,  piety,  prudence,  and  experience^ 
whom  they  will  reverence  and  obey,  that  may  take  the  over- 

\  CoofgrtuuB  sapientum  cotifigrt  prudentiam  :  non  modtes,  non  marU*    Eimsnu 


CHAP.  XIX.]  CHRISTIAN  POLITICS.  343 

sight  of  them,  snd  be  ready  to  answer  any  sophist  that  would 
seduce  them.  But  the  charge  of  this  is  thought  too  great, 
for  the  safety  of  their  own  children,  whom  they  themselves 
expose  to  a  necessity  of  it. 

I  know  that  carnal  minds  will  distaste  all  this,  and  have 
objections  enough  against  it,  and  reasons  of  their  own,  to 
make  it  seem  a  duty  to  betray  and  undo  their  children's 
souls,  and  to  break  their  promise  made  for  them  in  baptism ; 
"  All  this  is  but  our  preciseness :  they  must  have  exp«^ 
rience  and  know  the  world,  or  else  they  will  be  contempt&» 
ble  *  tenebriones'  or  owls  !     Whenever  they  go  it  will  be  a 
temptation,  and  such  they  must  have  at  home ;  there  is  no 
other  part  of  their  age  so  fit,  or  that  can  be  spared,  and  we 
must  trust  Ood  with  them  wherever  they  are,  and  they  that 
will  be  bad,  will  be  bad  in  one  place  as  well  as  another ;  and 
many  are  as  bad  that  stay  at  home/'     And  thus  '  quos  per- 
dere  vult  Jupiter  hos  dementat :'  yea,  the  poor  children  and 
commonwealth  must  suffer  for  such  parent's  sottish  folly. 
And  well  saith  Solomon,  *'  The  rich  man  is  wise  in  his  own 
conceit^."     And  because  it  is  not  reason  indeed  but  pride, 
and  the  rich  disease  and  carnality  which  is  here  to  be  con- 
futed, I  shall  not  honour  them  with  a  distinct,  particular 
answer ;  but  only  tell  them.  If  all  companies  be  alike,  send 
them  to  Bedlam  or  to  a  whore-house.     If  all  means  be  alike, 
let  them  be  Janizaries,  and  bred  up  where  Christ  is  scorned : 
if  you  think  they  need  but  little  helps,  and  little  watching,  it 
seems  you  never  gave  them  more.     And  it  is  a  pity  you 
should  have  children,  before  you  know  what  a  man  is,  and 
how  much  nature  is  corrupted,  and  how  much  is  needful  to 
its  recovery.     And  it  is  a  pity  that  you  dedicated  them  to 
GK>d  in  baptism,  before  you  believed  Christ,  and  knew  what 
you  did,  and  engaged  them  to  renounce  the  world,  the  flesh 
and  the  devil,  under  a  crucified  Christ,  while  you  purposed 
like  hypocrites  to  train  them  in  the  school  and  service  of  the 
world,  the  flesh,  and  the  devil,  and  in  the  contempt  of  the 
cross  of  Christ,  or  of  a  holy,  mortified  life.     And  if  all  ages'^ 
be  alike,  and  novices  be  equal  to  experienced  persons,  let 
the  scholars  rule  their  master,  and  let  boys  be  parliament 
men  and  j  udges,  and  let  them  be  your  guides  at  home  ?     And 
if  acquaintance  with  courtship  and  the  customs  of  the  world. 


344  CHRISTIAN  DIRECTORY.  [PART  IV. 

and  the  reputation  of  such  acquaintance,  be  worth  the  ha- 
zarding of  their  souls,  renounce  God,  and  give  up  your 
names  to  mammon,  and  be  not  such  paltry  hypocrites,  as  to 
profess  that  you  believe  the  Scriptures,  and  stand  to  your 
baptismal  vows,  and  place  your  hopes  in  a  crucified  Christ, 
and  your  happiness  in  God's  favour  and  the  life  to  come. 
And  if  the  preaching  of  the  Gospel,  and  all  such  religious 
helps  be  unnecessary  to  your  unsettled  children,  dissemble 
not  by  going  to  church,  as  if  yon  took  them  to  be  necessary 
to  yourselves.  In  a  word,  I  say  as  Elias  to  the  Israelites, 
**  Why  halt  ye  between  two  opinions?  If  flod  be  God, 
follow  him.''  If  the  world  be  God,  and  pride  and  sensuality 
and  the  world's  applause  be  your  felicity,  follow  it,  and  let 
it  be  your  childi*en's  portion.  Do  you  not  see  more  wise, 
and  learned,  and  holy,  and  serviceable  persons  among  us, 
proportionably  in  church  and  state,  that  were  never  sent  for 
an  education  among  the  Papists  and  profane,  than  of  such 
as  were? 

But  I  will  proceed  to  the  Directions  which  are  necessary 
to  those  that  must  or  will  needs  go  abroad,  either  as  mer- 
chants, factors,  or  as  travellers. 

Direct,  i.  '  Be  sure  that  you  go  not  without  a  clear  war- 
rant from  God ;  which  must  be  (all  things  laid  together)  a 
great  probability,  in  the  judgment  of  impartial,  experienced, 
wise  men,  that  you  may  get  or  do  more  good  than  you  were 
like  to  have  done  at  home.'  For  if  you  go  sinfully  without 
a  call  or  warrant,  you  put  yourself  out  of  God's  protection, 
as  much  as  in  you  is  ;  that  is,  you  forfeit  it :  and  whatever 
plague  befals  you,  it  will  arm  your  accusing  consciences  to 
make  it  double. 

Direct,  II.  '  Send  with  your  children  that  travel,  some 
such  pious,  prudent  tutor  or  overseer  as  is  afore  described : 
and  get  them  or  your  apprentices  into  as  good  company  as 
possibly  you  can.' 

Direct,  in.  ^  Send  them  as  the  last  part  of  all  their  edu- 
cation, when  they  are  settled  in  knowledge,  sound  doctrine, 
and  godliness,  and  have  first  got  such  acquaintance  with  the 
state  of  the  world,  as  reading,  maps,  and  conversation  and 
discourse  can  help  them  to  :  and  not  while  they  are  young, 
and  raw,  and  incapable  of  self-defence,  or  of  due  improving 
what  they  see.'     And  those  that  are  thus  prepared,  will 


CHAP.  XIX.]  CHRISTIAN  POLITICS.  346 

have  no  great  lust  or  fancy  to  wander,  and  lose  their  time, 
without  necessity  ;  for  they  will  know,  that  there  is  nothing 
better  (considerably)  to  be  seen  abroad,  than  is  at  home ; 
that  in  all  countries,  houses  are  houses,  and  cities  are  cities, 
and  trees  are  trees,  and  beasts  are  beasts,  and  men  are  men, 
and  fools  are  fools,  and  wise  men  are  wise,  and  learned  men 
are  learned,  and  sin  is  sin,  and  virtue  is  virtue.  And  these 
things  are  but  the  same  abroad  as  at  home :  and  that  a  grave 
is  every  where  a  grave,  and  you  are  travelling  towards  it, 
which  way  ever  you  go.  And  happy  is  he  that  spendeth 
his  little  time  so,  as  may  do  God  best  service,  and  best  pre- 
pare him  for  the  state  of  immortality. 

Direct,  iv.  '  If  experience  of  their  youthful  lust  and 
pride,  and  vicious  folly,  or  unsettled  dangerous  state,  doth 
tell  you  plainly,  that  your  child  or  apprentice  is  unfit  for 
travel,  venture  them  not  upon  it,  either  for  the  carnal  oma* 
ments  of  education,  or  for  your  worldly  gain/  For  souls 
that  cost  the  blood  of  Christ,  are  more  precious  than  to  be 
sold  at  so  low  a  rate :  and  especially  by  those  parents  and 
masters  that  are  doubly  obliged  to  love  them,  and  to  guide 
them  in  the  way  to  heaven,  and  must  be  answerable  for 
them. 

Direct,  v.  '  Choose  those  countries  for  your  children  to 
travel  in,  which  are  soundest  in  doctrine  and  of  best  exam- 
ple, and  where  they  may  get  more  good  than  hurt ;  and  ven- 
ture them  not  needlessly  into  the  places  and  company  of 
greatest  danger ;  especially  among  the  Jesuits  and  friars,  or 
subtle  heretics,  or  enemies  of  Christ. 

Direct,  vi.  *  Study  before  you  go,  what  particular  temp- 
tations you  are  like  to  meet  with,  and  study  well  for  parti- 
cular preservatives  against  them  all :  as  you  will  not  go  into 
a  place  infected  with  the  plague,  without  an  antidote.'  It 
is  no  small  task,  to  get  a  mind  prepared  for  travel. 

Direct,  vii.  *  Carry  with  you  such  books  as  are  fittest 
for  your  use,  both  for  preservation  and  edification  :'  As  to 
preserve  you  from  Popery,  Drelincourt's  and  Mr.  Pool's 
small  Manual :  for  which  use  my  *'  Key  for  Catholics,"  and 
"  Safe  Religion,"  and  "  Sheet  against  Popery  "  may  not  be 
useless.  And  Dr.  Challoner's  ''Credo  Ecclesiam  Catho- 
licam  "  is  short  and  very  strong.  To  preserve  you  against 
infidelity,  "  Vander  Meulin,"  in  Latin,  and  Grotius  ;  and  ii| 


S46  CHUSTIAN    DIRECTORY.  [PART  IV. 


English  mj  **  Reasons  of  the  Christian  Religion/'  may  not 
be  unfit.  For  your  practice,  the  Bible  and  the  '*  Practice 
of  Piety/'  and  Mr..Scudder?s  "  Daily  Walk/'  and  Mr.  Rey- 
ner's  "  DireotionH,  *'  and  Dr.   Ames's  "  Cases  of  Con- 


science." 


Direct,  viii.  '  Get  acquaintance  with  the  most  able  re- 
formed divines,  in  the  places  where  you  travel  and  make  use 
ef  their  frequent  :conversft«  for  your  edification  and  defence/ 
For  it  ii&  the  wisest  and  best  men  in  all  countries  where  you 
come,  that  must  be': profitable  to  you,  if  any. 

Direct 4^  ix.  '  Set  yourselves  in  a  way  of  regular  study  if 

you  are  travellers,  as  if  yau  were  at  home,  and  on  a  course 

of  regular  emjployment  if  you  are  tradesmen,  and  make  not 

V  mere  wandering  and  gazing  upon  novelties,  your  trade  and 

business ;  but  redeem  your  time  as  laboriously  as  you  would 

do  in  the  most  settled  life/     For  time  is  precious,  wherever 

you  be;  audit  must  be  diligence   every  where  that  must 

j  eause  your  proficiency ;  for  place  and  company  will  not  do 

i  it  without  your  labour.     It  is  not  an  university  that  will 

make  a  sluggish  person  wise,  nor  a  foreign  land  that  will 

ftirnish  a  sensual  sot.  with  wisdom  :  '  Coelum  non  animum 

mutant  qui  trans  mare  currunt/    There  is  more  ado  neces-^ 

dary  to  make  you  wise,  or  bring  you  to  heaven,  than  to  go 

long  journies,  or  see  many  people. 

Direct,  x.  '  Avoid  temptations :  if  you  acquaint  your- 
selves with  the  humours,  and  sinful  opinions,  and  fashions 
of  the  time  and  places  where  you  are,  let  it  be  but  as  the 
Lacedemonians  called  out  their  children  to  see  a  drunkard » 
to  hate  the  sin ;  therefore  see  them,  but  taste  them  not,  as 
you  would  do  by  poison  or  loathsome  things/  Once  or 
twice  seeing  a  folly  and  sin  is  enough.  If  you  do  it  fre- 
quently, eustom  will  abate  your  detestation,  and  do  much  to 
reconcile  you  to  it. 

Direct,  xi.  '  Set  yourselves  to  do  all  the  good  you  can 
to  the  miserable  people  in  the  places  where  you  come/ 
Furnish  yourselves  with  the  aforesaid  books  and  arguments^ 
not  only  to  preserve  yourselves,  but  also  to  convince  poor 
infidels  and  Papists.  And  pity  their  souls,  as  those  that 
believe,  that  there  is  indeed  a  life  to  come  ;  where  happiness 
and  misery,  will  shew  the  difference  between  the  godly  and 
the  wicked.     Especially  merchants  and  factors,  who  live 


CHAP.  XIX.]  CHRISTIAN  POLITICS.  347 

constantly  among  the  poor  ignorant  Christians,  ArmenianB, 
Greeks^  Papists,  who  will  hear  them ;  and  among  heathens 
(in  Indostan  and  elsewhere)  and  Mahometans  (especially 
the  Persians,  who  allow  a  liberty  of  discourse).  But  above 
all,  the  chaplains  of  the  several  embassies  and  factories. 
O  what  an  opportunity  have  they  to  sow  the  seeds  of  Chris- 
tianity, among  the  heathen  nations !  and  to  make  known 
Christ  to  the  infidel  people  where  they  come !  And  how 
heavy  a  guilt  will  lie  on  them  that  shall  neglect  it  I  And 
how  will  the  great  industry  of  the  Jesuits  rise  up  in  judg- 
ment against  them  and  condemn  them  ! 

Direct,  xii.  *  The  more  you  are  deprived  of  the  benefit 
of  God's  public  worship,  the  more  industrious  must  you  be, 
in  reading  Scripture  and  good  books,  and  in  secret  prayer, 
and  meditation,  and  in  the  improvement  of  any  one  godly 
friend  that  doth  accompany  you  to  make  up  your  loss,  and 
to  be  instead  of  public  means.'  It  will  be  a  great  comfort 
among  infidels,  or  Papists,  or  ignorant  Greeks,  ^or  profane 
people,  to  read  sound,  and  holy,  and  spiritual  books,  and  to 
confer  with  some  one  godly  friend,  and  to  meditate  on  the 
sweet  and  glorious  subjects,  which  from  earth  and  heaven 
are  set  before  us  ;  and  to  polace  ourselves  in  the  praises  of 
God,  and  to  pour  out  our  suits  before  him. 

Direct,  xiii.  *  And  that  your  work  may  be  well  done,  be 
sure  that  you  have  right  ends  ;  and  that  it  be  not  to  please 
a  ranging  fancy,  nor  a  proud,  vain  mind,  nor  a  covetous  de- 
sire of  being  rich  or  high,  that  you  go  abroad  ;  but  that  yea 
do  it  purposely  and  principally  to  serve  God  abroad,  and  to 
be  able  to  serve  him  th^  better  when  you  come  home,  with 
your  wit,  and  experience,  and  estates.'  If  sincerely  you  go 
for  this  end,  and  not  for  the  love  of  money,  you  may  expect 
the  greater  comfort  K 

Direct.xiv.  '  Stay  abroad  no  longer  than  your  lawful 
ends -and  work  do  require  :  and  when  you  come,  let  it  be 
seen  that  you  have  seen  sin,  that  you  might  hate  it ;  and 
that  by  the  observation  of  the  errors  and  evils  of  the  world, 
you  love  sound  doctrine,  spiritual  worship,  and  holy,  sober, 
and  righteous  living,  better  than  you  did  before  ;  and  that 

1  PeregrinactiD  omiiis  obscura  et  aordida  est  iis  quorum  iodustm  in  patria  potc»l 
eaw  illostris.    Cic. 


348  CHRISTIAN    DIRECTORY.  [PART  IV. 

you  are  the  better  resolved  and  furnished  for  a  godly,  exem- 
plary, fruitful  life. 

One  thing  more  I  will  warn  some  parents  of;  who  send 
their  sons  to  travel  to  keep  them  from  untimely  marrying, 
lest  they  have  part  of  their  estate  too  soon  :  that  there  are 
other  means  better  than  this,  which  prudence  may  find  out : 
if  they  would  keep  them  low,  from  fulness  and  idleness,  and 
bad  company,  (which  a  wise,  self-denying,  diligent  man  may 
do,  but  another  cannot,)  and  engage  them  to  as  much  study 
and  business  (conjunct)  as  they  can  well  perform,  and  when 
they  must  needs  marry,  let  it  be  done  with  prudent,  careful 
choice ;  and  learn  themselves  to  live  somewhat  lower,  that 
they  may  spare  that  which  their  son  must  have,  this 
course  would  be  better  than  that  hazardous  one  in  ques-r 
tion. 


CHAPTER  XX. 

Tit.  1.     Motives  and  Directions  against  Oppression. 

Oppression  is  the  injuring  of  inferiors,  who  are  unable  to 
resist,  or  to  right  themselves  ;  when  men  use  power  to  bear 
down  right.  Yet  all  is  not  oppression  which  is  so  called  by 
the  poor,  or  by  inferiors  that  suffer  :  for  they  are  apt  to  be 
partial  in  their  own  cause  as  well  as  others.  There  may  be 
injustice  in  the  expectations  of  the  poor,  as  well  as  the  ac- 
tions of  the  rich.  Some  think  they  are  oppressed,  if  they 
be  justly  punished  for  their  crimes  ;*  and  some  say  they  are 
oppressed,  if  they  have  not  their  wills,  and  unjust  desires, 
and  may  not  be  suffered  to  injure  their  superiors  :  and  many 
of  the  poor  do  call  all  that  oppression,  which  they  suffer 
from  any  that  are  above  them,  as  if  it  were  enough  to  prove 
it  an  injury,  because  a  rich  man  doth  it ;  but  yet  oppression 
is  a  very  common  and  a  heinous  sin  ^. 

There  are  as  many  ways  of  oppressing  others,  as  there 
are  advantages  to  men  of  power  against  them.  But  the 
principal  are  these  following. 

1.  The  most  common  and  heinous  sort  is  the  malignant 

*  In  oronicertamine  qai  opulentior  est,  etiarosi  accipit  injariaro,  taroen  quia  plus 
potest,  laoere  videtiir.    Salust.  ui  Jugurtb. 


CHAP.  XX.]  CHRISTIAN  POLITICS.  «  349 

injuries  and  cruelties  of  the  ungodly  against  men  that  will 
not  be  as  indifferent  in  the  matters  of  God  and  salvation  as 
themselves  ;  and  that  will  not  be  of  their  opinions  in  reli- 
gion, and  be  as  bold  with  sin,  and  as  careless  of  their  souls 
as  they.  These  are  hated,  reproached,  slandered,  abused^ 
and  some  way  or  other  persecuted  commonly  wherever  they 
live  throughout  the  world.  But  of  this  sort  of  oppression 
I  have  spoken  before* 

2.  A  second  sort  is  the  oppression  of  the  subjects  by 
their  rulers ;  either  by  unrighteous  laws,  or  cruel  executions, 
or  unjust  impositions  or  exactions,  laying  on  the  people 
greater  taxes,  tributes  or  servitude,  than  the  common  good 
requireth,  and  than  they  are  able  well  to  bear.  Thus  did 
Pharaoh  oppress  the  Israelites,  till  their  groans  brought 
down  Qod's  vengeance  on  him.  But  I  purposely  forbear  to 
meddle  with  the  sins  of  magistrates.  y 

3.  Soldiers  also  are  too  commonly  guilty  of  the  most  inhu" 
man,  barbarous  oppressions  ;  plundering  the  poor  country-* 
men,  and  domineering  over  them,  and  robbing  them  of  the  fruit 
of  their  hard  labours,  and  of  the  bread  which  they  should 
maintain  their  families  with,  and  taking  all  that  they  can 
lay  hold  on  as  their  own.  But  (unless  it  be  a  few  that  are 
a  wonder  in  the  world)  this  sort  of  men  are  so  barbarous 

.  and  inhuman,  that  they  will  neither  read  nor  regard  any 
counsel  that  1  shall  give  them.  (No  man  describeth  them 
better  than  Erasmus.) 

4.  The  oppression  of  servants  by  their  masters  I  have 
said  enough  to  before :  and  among  us,  where  servants  are 
free  to  change  for  better  masters,  it  is  not  the  most  common 
sort  of  oppression ;  but  rather  servants  are  usually  negligent 
and  unfaithfuif  because  they  know  that  they  are  free  :  (ex- 
cept in  the  case  of  apprentices). 

5.  It  is  too  common  a  sort  of  oppression  for  the  rich  in 
all  places  to  domineer  too  insolently  over  the  poor,  and 
force  them  to  follow  their  wills,  and  to  serve  their  interest 
be  it  right  or  wrong :  so  that  it  is  rare  to  meet  with  a  poor 
man  that  dare  displease  the  rich,  though  it  be  in  a  cause 
where  God  and  conscience  do  require  it.  If  a  rich  man 
wrong  them,  they  dare  not  seek  their  remedy  at  law,  because 
he  will  tire  them  out  by  the  advantage  of  his  friends  and 
wealth ;  and  either  carry  it  against  them,  be  his  cause  never 


350  CHRISTIAN    DIRECTORY.  [PAHT    IV. 

ao  unjust,  or  lengthen  the  suit  till  he  hath  undone  them,  and 
forced  them  to  submit  to  his  oppressing  will. 

6.  Especially  unmerciful  landlords  are  the  common  and 
sore  oppressors  of  the  countrymen  :  if  a  few  men  can  but 
get  money  enough  to  purchase  all  the  land  in  a  country,  they 
think  that  they  may  do  with  their  own  as  they  list,  and  set 
8uch  hard  bargains  of  it  to  their  tenants,  that  they  are  all 
but  as  their  servants,  yea,  and  live  a  more  troublesome  life 
than  servants  do ;  when  they  have  laboured  hard  all  the 
year,  they  can  scarce  scrape  up  enough  to  pay  their  land- 
lord's rent ;  their  necessities  are  so  urgent,  that  they  have 
not  so  much  as  leisure,  to  pray  morning  or  evening  in  their 
families,  or  to  read  the  Scriptures,  or  any  good  book;  nor 
ecarce  any  room  in  their  thoughts  for  any  holy  things: 
their  minds  are  so  distracted  with  necessities  and  cares,  that 
even  on  the  Lord's  day,  or  at  a  time  of  prayer,  they  can 
hardly  keep  their  minds  intent  upon  the  sacred  work  which 
they  have  in  hand  :  if  the  freest  minds  have  much  ado  to 
keep  their  thoughts  in  seriousness  and  order,  in  meditation, 
or  in  the  worshipping  of  God  ;  how  hard  must  it  needs  be 
to  a  poor  oppressed  man,  whose  body  is  tired  with  weari- 
some labours,  and  his  mind  distracted  with  continual  cares, 
how  to  pay  his  rent,  and  how  to  have  food  and  raiment  for 
his  family  ?  How  unfit  is  such  a  troubled,  discontented  per- 
son, to  live  in  thankfulness  to  God,  and  in  his  joyful  praises  ? 
Abundance  of  the  voluptuous  great  ones  of  the  world,  do 
use  their  tenants  and  servants,  but  as  their  beasts,  as  if  they 
had  been  made  only  to  labour  and  toil  for  them,  and  it  were 
their  chief  felicity  to  fulfil  their  will,  and  live  upon  their 
favour. 

Direct,  i.  *  The  principal  means  to  overcome  this  sin,  is 
to  understand  the  greatness  of  it.'  For  the  flesh  persuadeth 
carnal  men,  to  judge  of  it  according  to  their  selfish  interest, 
and  not  according  to  the  interest  of.  others,  nor  according 
to  the  true  principles  of  charity  and  equity ;  and  so  they 
justify  themselves  in  their  oppression. 

Comid,  I.  That  oppression  is  a  sin  not  only  contrary  to 
Christian  charity  and  self-denial,  but  even  to  humanity  itself. 
We  are  all  made  of  one  earth,  and  have  souls  of  the  same 
kind :  there  is  as  near  a  kindred  betwixt  all  mankind,  as  a 
specifical  identity :   as  between  one  sheep,  one  dove,  one 


CHAIN  XX.]  CHRISTIAN  BOLITICS.  Sftl 

angel  and  another:  as  between  several  drops  of  the  sanle' 
water,  and  several  sparks  of  the  same  fire  ;  which  have  a 
natural  tendency  to  union  with  etdi  other.  And  as  it  is  an 
inhuman  thing  for  one  brother  to  oppress  another,  or  one 
member  of  the  same  body  to  set  up  a  proper  interest  of  its 
own,  and  make  all  the  rest,  hoW  painfully  soever,  to  serve 
that  private  interest :  so  is  it  for  diose  men  who  are  children 
of  the  same  Creator.  Much  more  for  4hem  who  account 
themselves  members  of  the  same  Redeemer,  and  brethren  in 
Christ  by  grace  and  regeneration,  with  those  whom  they 
oppress.  **  Have  we  not  all  one  Father?  Hath  not  one  God 
created  us?  Why  do  we  deal  treacherously  every  man 
against  his  brother,  by  profaning  the  covenant  of  our 
fathers  ^  V*  "  If  we  must  not  lie  to  one  another,  because 
we  are  members  one  of  another  *".*'  "  And  if  all  the  mem- 
bers must  have  the  same  care  of  One  another^ ;"  surely  then 
they  must  not  oppress  one  another. 

2.  An  oppressor  is  an  antichrist  and  an  antigod ;  he 
is  contrary  to  Qod,  who  delighteth  to  do  good,  and  whose 
bounty  maintaineth  all  the  world  ;  who  is  kind  to  his  ene- 
mies, and  causeth  his  sun  to  shine,  and  his  rain  to  fall  on 
the  just  and  on  the  unjust :  and  even  when  he  afflicteth  doth 
it  as  unwillingly^  delighting  not  to  grieve  the  sons  of  men*. 
He.  is  contrary  to  Jesus  Christ,  who  gave  himself  a  ransom 
for  his  enemies,  and  made  himself  a  curse  to  redeem  them 
from  the  curse,  and  condescended  in  his  incarnation  to  the 
nature  of  man,  and  in  his  passion  to  the  cross  and  suffering 
which  they  deserved ;  and  being  rich  and  Lord  of  all,  yet 
made  himself  poor,  that  we  by  his  poverty  might  be  made 
rich.  He  endured  the  cross  and  despised  the  shame,  and 
made  himself  as  of  no  reputation,  accounting  it  his  honour 
and  joy  to  be  the  Saviour  of  men's  souls,  even  of  the  poor 
and  despised  of  the  world.  And  these  oppressors  live  as  if 
they  were  made  to  afflict  the  just,  and  to  rob  them  of  God's 
mercies,  and  to  make  crosses  for  other  men  to  bear,  and  to 
tread  on  their  brethren  as  stepping  stones  of  their  own  ad- 
vancement. The  Holy  Ghost  is  the  Comforter  of  the  just 
and  faithful.  And  these  men  live  as  if  it  were  their  calling 
to  deprive  men  of  their  comfort. 

»»  Mai.  ii.  10.  «  Ephes.  iv.  25  «*  1  Cor.  xii.  t5.  * 

*  Psal.  csIt.     Matt  v.    Lam.  iii. 


352  CHRISTIAN    DIRECTORY.  [PART    IV. 

3.  Yea,  an  oppressor  is  not  only  the  agent  of  the  devil 
but  his  image  :  it  is  the  devil  that  is  the  destroyer,  and  the 
devourer,  who  maketh  it  his  business  to  undo  men,  and 
bring  them  into  misery  and  distress.  He  is  the  grand  op- 
pressor of  the  world  :  yet  in  this  he  is  far  short  of  the  ma- 
lignity of  men-devils,  1.  That  he  doth  it  not  by  force  and 
violence,  but  by  deceit,  and  hurteth  no  man  till  he  hath  pro- 
cured his  own  consent  to  sin  ;  whereas  our  oppressors  do  it 
by  their  brutish  force  and  power.  2.  And  the  devil  des- 
troyeth  men,  who  are  not  his  brethren,  nor  of  the  same 
kind  ;  but  these  oppressors  never  stick  at  the  violating  of 
such  relations. 

4.  Oppression  is  a  sin  that  greatly  serveth  the  devil,  to  the 
damning  of  men's  souls,  as  well  as  to  the  afflicting  of  their 
bodies.  And  it  is  not  a  few,  but  millions  that  are  undone 
by  it.  For  as  I  shewed  before,  it  taketh  up  men's  minds 
and  time  so  wholly,  to  get  them  a  poor  living  in  the  world, 
diat  they  have  neither  mind  nbr  time  for  better  things. 
They  are  so  troubled  about  many  things,  that  the  one  thing 
needful  is  laid  aside.  All  the  labours  of  many  a  worthy, 
able  pastor,  are  frustrated  by  oppressors  :  to  say  nothing  of 
the  far  greatest  part  of  the  world,  where  the  tyranny  and 
oppression  of  heathen  infidels  and  Mahometan  princes, 
keepeth  out  the  Gospel,  and  the  means  of  life ;  nor  yet  of 
any  other  persecutors  :  if  we  exhort  a  servant  to  read  the 
Scriptures,  and  call  upon  Ood,  and  think  of  his  everlasting 
state,  he  telleth  us  that  he  hath  no  time  to  do  it,  but  when 
his  weary  body  must  have  rest :  if  we  desire  the  masters  of 
families  to  instruct  and  catechise  their  children  and  servants, 
and  pray  with  them,  and  read  the  Scriptures  and  other  good 
books  to  them,  they  tell  us  the  same,  that  they  have  no  time, 
but  when  they  should  sleep,  and  that  on  the  Lord's  day  their 
tired  bodies,  and  careful  minds,  are  unfit  to  attend  and  ply 
such  work  :  so  that  necessity  quieteth  their  consciences  in 
their  ignorance  and  neglect  of  heavenly  things,  and  maketh 
them  think  it  the  work  only  of  gentlemen  and  rich  men,  who 
have  leisure  (but  are  farther  alienated  from  it  by  prosperity, 
than  these  are  by  their  poverty)  :  and  thus  oppression  des- 
troyeth  religion,  and  the  people's  souls  as  well  as  their 
estates. 

5.  Oppression   further  endangereth  both  the  souls  of 


CHAP.  XX.]  CHRISTIAN    POLITICS.  353 

men,  and  the  public  peace,  and  the  safety  of  princes,  by 
tempting  the  poor  multitude  into  discontents,  sedition  and 
insurrections :    every  man  is  naturally  a  lover  of  himself 
above  others :  and  the  poor,  as  well  as  the  rich  and  rulers 
have  an  interest  of  their  own  which  ruleth  them ;  and  they 
will  hardly  honour,  or  love,  or  think  well  of  them  by  whom 
they  suffer  :  it  is  as  natural  almost  for  a  man  under  oppres- 
sion, to  be  discontented  and  complain,  as  for  a  man  in  a  fever 
to  complain  of  sickness^  heat  and  thirst.     No  kingdom  on 
earth  is  so  holy  and  happy  as  to  have  all  or  most  of  the  sub- 
jects such  confirmed,  eminent  saints,  as  will  be  contented 
to  be  undone,  and  will  love  and  honour  those  that  undo 
them.     Therefore  men  must  be  taken  as  they  are :  if  "  op- 
pression maketh  wise  men  mad  ^,"  much  more  the  multi- 
tude, who  are  far  from  wisdom.     Misery  maketh  men  des- 
perate, when  they  think  that  they  cannot  be  much  worse 
than  they  are.     How  many  kingdoms  have  been  thus  fired, 
(as  wooden  wheels  will  be.  when  one  part  rubbeth  too  hard 
and  long  upon  the  other).     Yea,  if  the  prince  be  never  so 
good  and  blameless,  the  cruelty  of  the  nobles  and  the  rich 
men  of  the  land,  may  have  the  same  effects.     And  in  these 
combustions,  the  peace  of  the  kingdom,  the  lives  and  souls 
of  the  seditious  are  made  a  sacrifice  to  the  lusts  of  the  op- 
'pressors. 

Direct,  ii.  '  Consider  with  fear  how  oppression  turneth 
the  groans  and  cries  of  the  poor,  to  the  God  of  revenge 
against  the  oppressors.'  And  go  to  that  man  that  hath  the 
tears  and  prayers  of  oppressed  innocents,  sounding  the 
alarm  to  vindictive  justice,  to  awake  for  their  relief.  "  And 
shall  not  Ood  avenge  his  own  elect,  which  cry  day  and 
night  to  him,  though  he  bear  long  with  them?  I  tell  you, 
that  he  will  avenge  them  speedily  ^"  "  The  Lord  will  be  a 
refuge  to  the  oppressed  ».'*  "  To  judge  the  fatherless  and 
the  oppressed,  that  the  man  of  the  earth  may  no  more  op- 
press**." "The  Lord  executeth  righteousness  and  judg- 
ment for  all  that  are  oppressed '."  Yea,  God  is  doubly  en- 
gaged to  be  revenged  upon  oppressors,  and  hath  threatened 
a  special  execution  of  his  judgment  against  them  above 
most  other  sinners  :  partly  as  it  is  an  act  of  mercy  and  re- 

•  Eccles.  VU.7.  ^  Lul^e  xviii.  7,  8.  ^  Psal.  U.  9. 

k  pial.  X.  18*  *  Pm1.cu1.  6.    cxUi.  7. 

VOL.    VI.  A    A 


354  CflKISTIAN    DIRECTORY.  [PART  IV. 

lief  to  the  oppressed  ;  so  that  the  matter  of  threatening  and 
vengeance  to  the  oppressor^  is  the  matter  of  God's  promise 
and  favour  to  the  sufferers  :  and  partly  as  it  is  an  act  of  his 
vindictive  justice  against  such  as  so  heinously  break  his 
laws.     The  oppressor  hath  indeed  his  time  of  power,  and  in 
that  time  the  oppressed  seem  to  be  forsaken  and  neglected 
of  God ;  as  if  he  did  not  hear  their  cries  ;  but  when  his  pa- 
tience hath  endured  the  tyranny  of  the  proud,  and  his  wis- 
dom hath  tried  the  patience  of  the  sufferers,  to  the  deter- 
mined time ;  how  speedily  and  terribly  then  doth  vengeance 
overtake  the  oppressors*  and  make  them  warnings  to  those 
that  follow  them.     In  the  hour  of  the  wicked  and  of  the 
power  of  darkness  Christ  himself  was  oppressed  and  aflSict- 
ed :  and  ''  in  his  humiliation  his  judgment  was  taken  away  ^." 
But  how  quickly  did  the  destroying  revenge  overtake  those 
bloody  zealots,  and  how  grievous  is  the  ruin  which  they  lie 
under  to  this  day,  which  they  thought  by  that  same  mur- 
der to  have  escaped  ?     Solomon  saith,  he  "  considered  all 
the  oppressions  that  are  under  the  sun,  and  behold  the  tears 
of  such  as  were  oppressed,  and  they  had  no  comforter ;  and 
on  the  side  of  the  oppressors  there  was  power,  but  they  had 
no  comforter  ^"    Which  made  him  praise  the  dead  and  the 
unborn.     But  yet  he  that  goeth  with  David  into  the  sanc- 
tuary, and  seeth  the  end  of  the  oppressors,  shall  perceive 
them  set  in  slippery  places,  and  tumbling  down  to  destruc- 
tion in  a  moment  ^.    The  Israelites  in  Egypt  seemed  long 
to  groan  and  cry  in  vain ;  but  when  the  determinate  time  of 
their  deliverance  came,  God  saith,  ''  I  have  surely  seen  the 
affliction  of  my  people,  and  have  heard  their  ciy  by  reason 
of  their  task-masters ;  for  I  know  their  sorrows  :  and  I  am 

come  down  to  deliver  them. Behold  the  cry  of  the 

children  of  Israel  is  come  up  unto  me,  and  I  have  also  seen 
the  oppression  wherewith  the  Egyptians  oppress  them  \" 
"  The  Egyptians  evil  entreated  us,  and  laid  upon  us  hard 
bondage,  and  when  we  cried  to  the  Lord  God  of  our  fathers, 
the  Lord  heard  our  voice,  and  looked  on  our  affliction,  and 
-our  labour,  and  our  oppression  ®."  *'  For  the  oppression  of 
the  poor,  for  the  sighing  of  the  needy,  now  will  I  arise,  saith 
the  Lord  ;  I  will  set  him  in  safety  from  him  that  puffeth  at 

k  Isa.  iiii.  7.    Acts  viii.  *  Eccles.  iv.  1.  »  PsbI.xxxtu.     Ixxiii. 

"  Exod.  iii.  7—9.  "  Dput.  xxti.  6,  7. 


CHAP.    XX.]  CHRISTIAN  POLITICS.  355 

him  (or  would  ensnare  him).  Thou  shall  keep  them,  O 
Lord,  thou  shalt  preserve  them  from  this  generation  for  ever  p." 
*'  Trust  not  therefore  in  oppression  *«.'*  For  God  is  the 
avenger  and  his  plagues  shall  revenge  the  injuries  of  the 
oppressed. 

Direct,  in.  '  Remember  what  an  odious  name  oppressors 
commonly  leave  behind  them  upon  earth.'  No  sort  of  men 
are  mentioned  by  posterity  with  greater  hatred  and  con- 
tempt. For  the  interest  of  mankind  directeth  them  here- 
unto, and  may  prognosticate  it,  as  well  as  the  justice  of 
God.  However  the  power  of  proud  oppressors,  may  make 
men  afraid  of  speaking  to  their  faces  what  they  think,  yet 
those  that  are  out  of  their  reach,  will  pour  out  the  bitterness 
of  their  souls  against  them.  And  when  once  death  hath 
tied  their  cruel  hands,  or  any  judgment  of  God  hath  cast 
them  down,  and  knocked  out  their  teeth,  how  freely  will 
the  distressed  vent  their  grief ;  and  fame  will  not  be  afraid 
to  deliver  their  ugly  picture  to  posterity,  according  to  their 
desert.  Methinks  therefore  that  even  pride  itself  should  be 
a  great  help  to  banish  oppression  from  the  world.  What  an 
honourable  name  hath  a  Trajan,  a  Titus,  an  Antonine,  an 
Alexander  Severus !  And  what  an  odious  name  hath  a  Nero, 
a  Caligula,  a  Commodus,  a  D'Alva,  &c.  Most  proud  men 
affect  to  be  extolled,  and  to  have  a  glorious  name  survive 
them  when  they  are  dead ;  and  yet  they  take  the  course  to 
make  their  memory  abominable  ;  so  much  doth  sin  contra- 
dict and  disappoint  the  sinner's  hopes ! 

Direct,  iv.  'Be  not  strangers  to  the  condition  or  com- 
plaints of  any  that  are  your  inferiors.'  It  is  the  misery  of 
many  princes  and  nobles,  that  they  are  guarded  about  with 
such  as  keep  all  the  lamentations  of  their  subjects  and  te- 
nants from  their  ears  ;  or  represent  them  only  as  the  mur- 
murings  of  unquiet,  dii^ontented  men;  so  that  superiors 
shall  know  no  more  of  their  inferiors*  case  than  their  atten- 
dants please  ;  nor  no  more  of  the  reproach  that  falleth  upon 
themselves.  Their  case  is  to  be  pitied ;  but  the  case  of 
their  inferiors  more :  (for  it  is  their  own  wilful  choice  which 
hath  imprisoned  their  understandings,  with  such  informers  ; 
and  it  is  their  inexcusable  negligence,  which  keepeth  them 
from  seeking  truer  information.)     A  good  landlord  will  be 

P  Pftal.  «H.  5, 6.  '  P«l.  Ix8».  10. 


366  CHRISTIAN    DIRECTORY.  [PART  IV. 

familiar  with  the  meanest  of  his  tenants,  and  will  encourage 
them  freely  to  open  their  complaints,  and  will  labour  to  in- 
form  himself,  who  is  in  poverty  and  distress,  and  how  it 
Cometh  to  pass ;  that  when  he  hath  heard  all,  he  may  un- 
derstand, whether  it  be  his  own  oppression  or  his  tenants' 
.fault,  that  is  the  cause  :  when  proud,  self-seeking  men  dis- 
dain such  inferior  converse,  and  if  they  have  servants  that 
do  but  tell  them  their  tenants  have  a  good  bargain,  and  are 
murmuring,  unthrifty,  idle  persons,  they  believe  them  with- 
out any  more  inquiry,  and  in  negligent  ignorance  oppress 
the  poor. 

Direct*  v.  '  Mortify  your  own  lusts  and  sinful  curiosity, 
which  maketh  you  think  that  you  need  so  much,  as  tempt- 
eth  you  to  get  it  by  oppressing  others.'  Know  well  how 
little  is  truly  necessary !  And  how  little  nature  (well- 
ti^ght)  is  contented  with  !  And  what  a  privilege  it  is  to 
need  but  little  !  Pride  and  curiosity  are  an  insatiable  gulf. 
Their  daily  trouble  seemeth  to  them  a  necessary  accomoda- 
tion. Such  abundance  must  be  laid  out  on  superfluous 
recreations,  buildings,  ornaments,  furniture,  equipage, 
attendants,  entertainments,  visitations,  braveries,  and  a 
world  of  need-nots,  (called  by  the  names  of  handsomeness, 
cleanliness,  neatness,  conveniences,  delights,  usefulness, 
honour,  civilities,  comeliness,  &c.)  So  much  doth  carnal 
concupiscence,  pride  and  curiosity  thus  devour,  that  hun- 
dreds of  the  poor  must  be  oppressed  to  maintain  it ;  and 
many  a  man  that  hath  many  score  or  hundred  tenants  who 
with  all  their  families  daily  toil  to  get  him  provision  for  his 
fleshly  lusts,  doth  find  at  the  year's  end,  that  all  will  hardly 
serve  the  turn ;  but  this  greedy  devourer  could  find  room 
for  more;  when  one  of  his  poor  tenants  could  live  and 
maintain  all  his  family  comfortably,  if  he  had  but  so  much 
as  his  landlord  bestoweth  upon  one  suit  of  clothes,  or  one 
proud  entertainment,  or  one  horse,  or  one  pack  of  hounds. 
I  am  not  persuading  the  highest  to  level  their  garb  and 
expences  equal  with  the  lowest ;  but  mortify  pride,  curio- 
sity and  gluttony ;  and  you  will  find  less  need  to  oppress 
the  poor,  or  to  feed  your  concupiscence  with  the  sweat  and 
groans  of  the  a£9icted. 

Direct,  vi.  *  Be  not  the  sole  judge  of  your  own  actions 
in  a  controverted  case ;  but  if  any  complain  of  you,  hear 


CHAP.  XXj  CHRISTIAN  POLITICS.  35t 

the  judgment  of  others  that  are  wise  and  impartial  in  the 
case.'  For  it  is  easy  to  misjudge  where  self-interest  is  con- 
cerned. 

Direct,  vii.  'Love  your  poor  brethren  as  yourselves, 
and  delight  in  their  welfare,  as  if  it  were  your  own.'  And 
then  you  will  never  oppress  them  willingly ;  and  if  you  do 
it  ignorantly,  you  will  quickly  feel  it  and  give  over  upon 
their  just  complaint;  as  you  will  quickly  feel  when  you 
hurt  yourselves,  and  need  no  great  exhortation  to  for- 
bear. 

Tit.  2.  Cases  of  Conscience   about  Oppression,   especially  of 

Tenants. 

Quest.  I.  '  Is  it  lawful  for  a  mean  man,  who  must  needs 
make  the  best  of  it,  to  purchase  tenanted  land  of  a  liberal 
landlord,  who  settethhis  tenants  a  much  better  pennyworth 
than  the  buyer  can  afford.' 

Answ.  Distinguish,  1.  Between  a  seller  who  understand- 
eth  all  this,  and  one  that  doth  not.  2.  Between  a  tenant 
that  hath  by  custom  a  half-title  to  his  easier  rent,  and  one 
that  hath  not.  3.  Between  a  tenant  that  consenteth  and 
one  that  consenteth  not.  4.  Between  buying  it  when  a 
liberal  man  might  else  have  bought  it,  and  buying  it  when 
a  worse  else  would  have  bought  it.  5.  Between  a  case  of 
scandal,  and  of  no  scandal. 

And  so  I  answer,  2.  If  the  landlord  that  selleth  it  expect 
that  the  buyer  do  use  the  tenants  as  well  as  he  hath  done, 
and  sell  it  accordingly,  it  is  unrighteous  to  do  otherwise 
(ordinarily).  2.  In  many  countries  it  is  the  custom  not  to 
turn  out  a  tenant,  nor  to  raise  his  rent;  so  that  many  gene- 
rations have  held  the  same  land  at  the  same  rent ;  which 
though  it  give  no  legal  title,  is  yet  a  half-title  in  common 
estimation.  In  such  a  case  it  will  be  scandalous,  and  infa- 
mous, and  injurious,  and  therefore  unlawful  to  purchase  it 
with  a  purpose  to  raise  the  rent,  and  to  do  accordingly.  3. 
In  case  that  a  better  landlord  would  buy  it,  who  would  use 
the  tenant  better  than  you  can  do,  it  is  not  (ordinarily)  law- 
ful for  you  to  buy  it.  I  either  express  or  imply  *  ordinarily'  in 
most  of  my  solutions ;  because  that  there  are  some  excep- 


358  CHRISTIAN    DIRECTORY.  [PART  IV. 

tions  lie  against  almost  all  such  answers,  in  extraordinary 
cases  ;  which  the  greatest  volume  can  scarce  enumerate. 

But  if  1.  It  be  the  seller's  own  doing  to  withdraw  his 
liberality  so  far  from  his  tenants,  as  to  sell  his  land  on  hard 
ratf^s,  on  the  supposition  that  the  buyer  will  improve  it. 
2.  And  if  it  be  a  tenant  that  cannot  either  by  custom  or  any 
other  plea,  put  iti  a  claim  in  point  of  equity  to  his  easy- 
-rented  land.  3.  And  if  as  bad  a  landlord  would  buy  it  if 
you  do  not.  4.  If  it  be  not  a  real  scandal;  I  say  if  all 
these  four  concur  :  5.  Or  (alone)  if  the  tenant  consent 
freely  to  your  purchase  on  these  terms  ;  then  it  is  no  injury. 
But  the  common  course  is»  for  a  covetous  man  that  bath 
money,  never  to  consider  what  a  loser  the  tenant  is  by  his 
purchase,  but  to  buy  and  improve  the  land  at  his  own  plea- 
sure ;  which  is  no  better  than  oppression. 

Quest.  II.  '  May  not  a  landlord  take  as  much  for  his^ 
land  as  it  is  worth  ?  ' 

Answ.  1.  Sometimes  it  is  land  that  no  man  can  claim  an 
equitable  title  to  hold  upon  an  easier  rent,  and  sometimes  it 
is  otherwise,  as  aforesaid,  by  custom  and  long  possession, 
or  other  reasons.  2.  Sometimes  the  tenant  is  one  that  you 
are  obliged  to  shew  mercy  to;  and  sometimes  he  is  one 
that  no  more  than  commutative  justice  is  due  to.  And  so  I 
answer,  1 .  If  it  be  an  old  tenant  who  by  custom  or  any  other 
ground,  can  claim  an  equitable  title  to  his  old  pennyworth, 
you  may  not  enhance  the  rent  to  the  full  worth.  2.  If  it  be 
one  that  you  are  obliged  to  shew  mercy  as  well  as  justice 
to,  you  may  not  take  the  full  worth.  3.  The  common  case 
in  England  is,  that  the  landlords  are  of  the  nobility  or  gen- 
try, and  the  tenants  are  poor  men,  who  have  nothing  but 
what  they  get  by  their  hard  labour  out  of  the  land  which 
they  hold ;  and  in  this  case  some  abatement  of  the  full 
worth  is  but  such  a  necessary  mercy,  as  may  be  called  jus- 
tice. Note  still,  that  by  '  the  full  worth'  I  mean,  so  much 
as  you  could  set  it  for  to  a  stranger  who  expecteth  nothing 
but  strict  justice,  as  men  buy  and  sell  things  in  a  market. 

But  1.  If  you  deal  with  a  tenant  as  rich  or  richer  than 
yourself,  or  with  one  that  needeth  not  your  mercy,  or  is  no 
fit  object  of  it.  2.  And  if  it  be  land  that  no  man  can  by 
custom  claim  equitably  to  hold  on  lower  terms  ;  and  so  it  is 
no  injury  to  another,  nor  just  scandal,  then  you  may  law- 


CHAF.    XX.J  CHRISTIAN  POLITICS.  359 

fully  raise  it  to  the  full  worth.  Sometimes  a  poor  man  set- 
teth  a  house  or  land  to  a  rich  man^  where  the  scruple  hath 
no  place. 

Quest.  III.  '  May  a  landlord  raise  his  rents^  though  he 
take  not  the  full  worth  ?  ' 

Answ.  He  may  do  it  when  there  is  just  reason  for  it^  and 
none  against  it.  There  is  just  reason  for  it,  when  1.  The 
land  was  much  underset  before.  2.  Or  when  the  land  is 
proportionably  improved.  3.  Or  when  the  plenty  of  money 
maketh  a  greater  sum  to  be  in  effect  no  more  than  a  lesser 
heretofore.  4.  Or  when  an  increase  of  persons,  or  other 
accident  maketh  land  dearer  than  it  was.  But  then  itmatit 
be  supposed,  1.  That  no  contract.  2.  Nor  custom.  3. 
Nor  service  and  merit,  do  give  the  tenant  any  equitable 
right  to  his  better  pennyworth.  And  also  that  mercy  pro- 
hibit not  the  change. 

Quest.  IV.  '  How  much  must  a  landlord  set  his  land  be- 
low the  full  worth,  that  he  may  be  no  oppressor,  or  unmer- 
ciful to  his  tenants  ? ' 

Answ.  No  one  proportion  can  be  determined  of;  be- 
cause a  great  alteration  may  be  made  in  respect  to  the  te- 
nant's ability,  his  merit,  to  the  time  and  place,  and  other 
accidents.  Some  tenants  are  so  rich,  as  is  said,  that  you 
are  not  bound  to  any  abatement.  Some  are  so  bad,  that 
you  are  bound  to  no  more  than  strict  justice  and  common 
humanity  to  them.  Some  years  (like  the  last,  when  a  longer 
drought  than  any  man  alive  had  known,  burnt  up  the  grass) 
drsableth  a  tenant  to  pay  his  rent ;  some  countries  are  so 
scarce  of  money,  that  a  little  abatement  is  more  than  in 
another  place  ;  but  ordinarily  the  common  sort  of  tenants 
in.  England  should  have  so  much  abated  of  the  fullest  worth, 
that  they  may  comfortably  live  on  it,  and  follow  their  la- 
bours with  cheerfulness  of  mind,  and  liberty  to  serve  Ood 
in  their  families,  and  to  mind  the  matters  of  their  salvation, 
and  not  to  be  necessitated  to  such  toil,  and  care,  and  pinch- 
ing want,  as  shall  make  them  more  like  slaves  than  freemen, 
and  make  their  lives  uncomfortable  to  them,  and  make  them 
unfit  to  serve  Ood  in  their  families,  and  seasonably  mind 
eternal  things. 

Quest.  V.  '  What  if  the  landlord  be  in  debt,  or  have  some 


3fi0  CHRISTIAN   DIRIiCTORY.  [PART   IV. 

present  want  of  money,  may  he  not  then  raise  the  rent  of 
those  lands  that  were  underlet  before  ?  ' 

Afisw,  If  his  pride  pretend  want  where  there  is  none,  (as 
to  give  extraordinary  portions  with  his  daughters,  to  erect 
sumptuous  buildings,  &c.)  this  is  no  good  excuse  for  op- 
pression. But  if  he  really  fall  into  want,  then  all  that  his 
tenants  hold  as  mere  free  gifts  from  his  liberality,  he  may 
withdraw  (as  being  no  longer  able  to  give).  But  that 
which  they  had  by  custom  an  equitable  right  to,  or  by  con- 
tract also  a  legal  title  to,  he  may  not  withdraw.  (And  yet 
all  this  is  his  sin,  if  he  brought  that  poverty  culpably  on 
himself;  it  is  his  sin  in  the  cause,  though,  supposing  that 
cause,  the  raising  of  his  rent  be  lawful.)  But  it  is  not 
every  debt  in  a  rich  man,  who  hath  other  ways  of  paying  it, 
which  is  a  true  necessity  in  this  case ;  and  if  a  present  debt 
made  it  necessary  only  at  that  time,  it  is  better  (by  fine  or 
otherwise)  make  a  present  supply,  than  thereupon  to  lay 
a  perpetual  burden  on  the  tenants,  when  the  cause  is 
ceased. 

Quest.  VI.  '  What  if  there  be  abundance  of  honest  people 
in  far  greater  want  than  my  tenants  are,  (yea,  perhaps 
preachers  of  the  Gospel,)  and  I  have  no  other  way  to  relieve 
them  unless  I  raise  my  rents ;  am  I  not  bound  rather  to  give 
to  the  best  and  poorest,  than  to  others  ? ' 

Answ..  Yes,  if  it  were  a  case  that  concerned  mere  giving ; 
but  when  you  must  take  away  from  one  to  give  to  another, 
there  is  more  to  be  considered  in  it.  Therefore  at  least  in 
these  two  cases  you  may  not  raise  your  tenants'  rents  to 
relieve  the  best  or  poorest  whosoever:  1.  In  case  that  he 
have  sou^e  equitable  title  to  your  land,  as  upon  the  easier 
rent  2.  Or  in  case  that  the  scandal  of  seeming  injustice  or 
cruelty,  is  like  to  do  more  hurt  to  the  interest  of  religion 
and  men's  souls,  than  your  relieving  the  poor  with  the  ad- 
dition would  do  good  ;  (which  a  prudent  man  by  collation 
of  probable  consequents  may  satisfactorily  discern :)  but  if 
it  were  not  only  to  preserve  the  comforts,  but  to  save  the 
lives  of  others  in  their  present  famine,  nature  teacheth  you 
to  take  that  which  is  truly  your  own,  both  from  your  te- 
nants, and  your  servant,  and  your  own  mouths,  to  relieve 
men  in  such  extreme  distress;  and  nature  will  teach  all  men« 
to  judge  it  your  duty,  and  no  scandalous  oppression.     But 


CHAP.  XX.]  CHRISTIAN  POLITICS.  361 

when  you  cannot  relieve  the  ordinary  wants  of  the  poor, 
without  such  a  scandalous  raising  of  your  rents  as  will  do 
more  harm  than  your  alms  would  do  good,  God  doth  not 
then  call  you  to  give  such  alms  ;  but  you  are  to  be  suppo- 
sed to  be  unable. 

Quest.  VII.  '  May  I  raise  a  tenant's  rent,  or  turn  him  out 
of  his  house,  because  he  is  a  bad  man  :  by  a  kind  of  pe- 
nalty?' 

Answ.  A  bad  man  hath  a  title  to  his  own,  as  well  as  a 
good  man ;  and  therefore  if  he  hath  either  legal  or  equitable 
title,  you  may  not ;  nor  yet  if  the  scandal  of  it  is  like  to  do 
more  hurt,  than  the  good  can  countervail  which  you  intend. 
Otherwise  you  may  either  raise  his  rent,  or  turn  him  out,  if 
he  be  a  wicked,  profligate,  incorrigible  person,  after  due 
admonition ;  yea,  and  you  ought  to  do  it,  lest  you  be  a 
cherisher  of  wickedness.  If  the  parents  under  Moses's 
law  were  bound  to  accuse  their  own  son  to  the  judges  in 
such  a  case,  and  say,  "  This  our  son  is  stubborn  and  rebel- 
lious ;  he  will  not  obey  our  voice ;  he  is  a  glutton  and  a 
drunkard  ;  and  all  the  men  of  the  city  must  stone  him  till 
he  die,  to  put  away  evil  from  among  them  ^."  Then  surely 
a  wicked  tenant  is  not  so  far  to  be  spared,  as  to  be  cherished 
by  bounty  in  his  sin.  It  is  the  magistrate's  work  to  punish 
him  by  governing  justice ;  but  it  is  your  work  as  a  prudent 
benefactor,  to  withhold  your  gifts  of  bounty  from  him.  And 
I  think  it  is  one  of  the  great  sins  of  this  age,  that  this  is  not 
done,  it  being  one  of  the  most  notable  means  imaginable  to 
reform  the  land,  and  make  it  happy,  if  landlords  would  thus 
punish  or  turn  out  their  wicked,  incorrigible  tenants,  it 
would  do  much  more  than  the  magistrate  can  do.  The  vul- 
gar are  most  effectually  ruled  by  their  interest,  as  we  rule 
our  dogs  and  horses  more  by  the  government  of  their  bel- 
lies, than  by  force.  They  will  most  obey  those  on  whom 
they  apprehend  their  good  or  hurt  to  have  most  depen- 
dance.  If  landlords  would  regard  their  tenants'  souls,  so 
much  as  to  correct  them  thus  for  their  wickedness,  they 
would  be  the  greatest  benefactors  and  reformers  of  the 
land  :  but  alas,  who  shall  first  reform  the  landlords  ?  And 
when  may  it  be  hoped  that  many  or  most  great  men  will  be 
such? 

r  Deat.xx'u  18—^1. 


363  CHRISTIAN  DIRECTORY.  [PART  IV. 

Quest.  VIII.  '  May  one  take  a  house  over  another's  head 
(as  they  speak),  or  take  tlie  land  which  be  is  a  tenant  to,  be- 
fore he  be  turned  out  of  possession  ? ' 

Answ.  Not  out  of  a  greedy  desire  to  be  rich,  nor  covet- 
ing that  which  is  another's :  nor  yet  while  he  is  any  way 
injured  by  it :  nor  yet  when  the  act  is  like  to  be  so  scanda- 
lous, as  to  hurt  men's  souls  more  than  it  will  profit  your 
.  body.  If  you  come  with  the  offer  of  a  greater  rent  than  he 
can  give,  or  than  the  landlord  hath  just  cause  to  require  of 
him,  to  get  it  out  of  his  hands  by  over-bidding  him,  this  is 
mere  covetous  oppression.  But  in  other  cases  it  is  lawful 
to  take  the  house  and  land  which  another  tenant  hath  pos- 
session of ;  as  1.  In  case  that  he  willingly  leave  it,  and 
consent.  2.  Or  if  he  unwillingly  (but  justly)  be  put  out; 
and  another  tenant  must  be  provided  against  the  time  that 
he  is  to  be  dispossessed.  3.  Yea,  if  he  be  unjustly  put  out, 
if  he  that  succeeded  him  have  no  hand  in  it,  nor  by  his  ta- 
king the  house  or  land  do  promote  the  injury,  nor  scanda- 
lously countenance  injustice.  For  when  a  tenement  is  void, 
though  by  injury,  it  doth  not  follow,  that  no  man  may  ever  live 
in  it  more :  but  if  the  title  be  his  that  is  turned  out,  then  you 
may  not  take  it  of  another ;  because  you  will  possess 
another  man's  habitation.  But  if  it  should  go  for  a  standing 
role,  that  no  man  may  in  any  case  take  a  house  over 
another  man's  head,  (as  country  people  would  have  it,) 
then  every  man's  house  and  land  must  be  long  untenanted, 
to  please  the  will  of  every  contentious  or  unjust  possessor ; 
and  any  one  that  hath  no  title,  or  will  play  the  knave,  may 
'  injure  the  true  owner  at  his  pleasure. 

Quest.  IX.  'May  a  rich  man  put  out  his  tenants,  to  lay 
their  tenements  to  his  own  demesnes,  and  so  lay  house  to 
house,  and  land  to  land  ?  ' 

Afuw.  In  two  cases  he  may  not,  1.  In  case  he  injure  the 
tenant  that  is  put  out,  by  taking  that  from  him  which  he 
hath  right  to,  without  his  satisfaction  and  consent.  2.  And 
in  case  it  really  tend  to  the  injury  of  the  commonwealth,  by 
depopulation,  and  diminishing  the  strength  of  it :  otherwise 
it  is  lawful ;  and  done  in  moderation  by  a  pious  man,  may 
be  very  convenient ;  1.  By  keeping  the  land  from  beggary 
through  the  multitudes  of  poor  families,  that  overset  it.  2. 
By  keeping  the  more  servants,  among  whom  he  may  keep  up 


CHAP.  XXI.]  CHRISTIAN  POLITICS.  363 

a  better  order  and  more  pious  government  in  his  own  house, 
(making  it  as  a  church,)  than  can  be  expected  in  poor  fami- 
lies ;  and  his  servants  will  (for  soul  and  body)  have  a  much 
better  life,  than  if  they  married  and  had  families,  and  small 
tenements  of  their  own  ;  but  in  a  country  that  rather  want* 
eth  people,  it  is  otherwise. 

Ones/.  X.  '  May  one  man  be  a  tenant  to  divers  tene* 
ments  ? ' 

Answ.  Yes,  if  it  tend  not,  1.  To  the  wrong  of  any  other. 
2.  Nor  to  depopulation,  or  to  hinder  the  livelihood  of  others; 
while  one  man  engrosseth  more  than  is  necessary  or  meet : 
for  then  it  is  unlawful. 

Quest.  XI.  'May  one  man  have  many  trades  or  cal- 
lings ?  * 

Answ,  Not  when  he  doth,  in  a  covetous  desire  to  grow 
rich,  disable  his  poor  neighbours  to  live  by  him  on  the  same 
callings,  seeking  to  engross  all  the  gain  to  himself:  nor  yet 
when  they  are  callings  which  are  inconsistent :  or  when  hi 
cannot  manage  one  aright,  without  the  sinful  neglect  of  the 
other.  But  otherwise  it  is  as  lawful  to  have  two  trades  as 
one. 

Quest,  xii*  '  Is  it  lawful  for  one  man  to  keep  shops  in 
several  market  towns  ?  ' 

Answ.  The  same  answer  will  serve  as  to  the  foregoing 
question. 


CHAPTER  XXI. 


Cases  about,  and  Directions  against.  Prodigality  and  Sinful 

Wastefulness. 

Because  men's  carnal  interest  and  sensuality,  is  predomi- 
nant with  the  greatest  part  of  the  world,  and  therefore  go- 
vepieth  them  in  their  judgment  about  duty  and  sin,  it  thence 
cometh  to  pass  that  wastefulness  and  prodigality  are  easily 
believed  to  be  faults,  so  far  as  they  bring  men  to  shame  or 
^®gg*^ry,  or  apparently  cross  their  own  pleasure  or  commo- 
dity :  but  in  other  cases,  they  are  seldom  acknowledged  to 
be  any  sins  at  all ;  yea,  all  that  are  gratified  by  them,  ac- 
count them  virtues,  and  there  is  scarce  any  sin  which  is  so 


364  CHRISTIAN    DIRECTORY.  [PART    IV. 

commonly  commended ;  which  must  needs  tend  to  the  in- 
crease of  it,  and  to  harden  men  in  their  impenitency  in  it ; 
and  verily  if  covetousness,  and  selfishness  or  poverty  did 
not  restrain  it  in  more  persons  than  true  conscience  doth,  it 
were  like  to  go  for  the  most  laudable  quality,  and  to  be 
judged  most  meritorious  of  present  praise  and  future  happi- 
ness. Therefore  in  directing  you  against  this  sin,  I  must 
first  tell  you  what  it  is ;  and  then  tell  you  wherein  the  ma- 
lignity of  it  doth  consist :  the  first  will  be  best  done  in  the 
definition  of  it,  and  enumeration  of  the  instances,  and  ex- 
amination of  each  one  of  them. 

lyirect.  I.  'Truly  understand  what  necessary  frugality, 
or  parsimony,  and  sinful  wastefulness  are.' 

Necessary  frugality  or  sparing  is  an  act  of  fidelity,  obe- 
dience and  gratitude,  by  which  we  use  all  our  estates  so 
faithfully  for  the  chief  Owner,  so  obediently  to  our  chief 
Ruler,  and  so  gratefully  to  our  chief  Benefactor,  as  that  we 
waste  it  not  any  other  way. 

As  we  hold  our  estates  under  God,  as  Owner,  Ruler  and 
Benefactor,  so  must  we  devote  them  to  him,  and  use  them 
for  him  in  each  relation  :  and  Christian  parsimony  cannot 
be  defined  by  a  mere  negation  of  active  wastefulness,  be- 
cause idleness  itself,  and  not  using  it  aright,  is  real  waste- 
fulness. 

Wastefulness  or  prodigality  is  that  sin  of  unfaithful- 
ness, disobedience  and  ingratitude,  by  which  either  by  ac- 
tion or  omission  we  misspend  or  waste  some  part  of  our  es- 
tates to  the  injury  of  God,  our  absolute  Lord,  our  Ruler 
and  Benefactor ;  that  is,  besides  and  against  his  interest, 
his  command,  and  his  pleasure  and  glory,  and  our  ultimate 
end. 

These  are  true  definitions  of  the  duty  of  frugality,  and 
the  sin  of  wastefulness. 

Inst.  1.  One  way  of  sinful  wastefulness  is,  In  pampering 
the  belly  in  excess,  curiosity  or  costliness  of  meat  or  drink, 
of  which  I  have  spoken  Chap.  viii.  Part  i.  r 

Quest.  I.  '  Are  all  men  bound  to  fare  alike?  or  when  is 
it  wastefulness  and  excess"?  * 

Answ.  This  question  is  answered  in  the  foresaid  Chap- 
ter of  Gluttony,  Part  iv.  Tit.  1.  1.  Distinguish  between 
men's  several  tempers,  and  strength,    and  appetites.    2. 


CHAP.  XXI.]         CHRISTIAN  POLITICS^  366 

And  between  the  restraint  of  want,  and  the  restraint  of 
God's  law.     And  so  it  is  thus  resolved  : 

1.  Such  difference  in  quantity  or  quality  as  men's 
health  or  strength,  and  real  benefit  requireth,  may  be  made, 
by  them  that  have  no  want. 

2.  When  want  depriveth  the  poor  of  that  which  would 
be  really  for  their  health,  and  strength,  and  benefit,  it  is  not 
their  duty  who  have  no  such  want  to  conform  themselves  to 
other  men's  afflictions ;  except  when  other  reasons  do  re- 
quire it. 

3.  But  all  men  are  bound  to  avoid  real  excess  inmatter, 
or  manner,  and  curiosity,  and  to  lay  out  nothing  needlessly " 
on  their  bellies  ;  yea,  nothing  which  they  are  called  to  lay 
out  a  better  way.     Understand  this  answer  and  it  will  suf- 
fice you. 

Imt.  II.  Another  way  of  prodigality  is  by  needless, 
costly  visits  and  entertainments. 

Qtiust,  II.  '  What  cost  upon  visits  and  entertainments  is 
unlawful  and  prodigal  ? ' 

Answ.  1.  Not  only  all  that  which  hath  an  ill  original,  as 
pride  or  flattery  of  the  rich,  and  all  that  hath  an  ill  end,  as 
being  merely  to  keep  up  a  carnal,  unprofitable  interest  and 
correspondency ;  but  also  all  that  which  is  excessive  in  de- 
gree. I  know  you  will  say.  But  that's  the  difficulty  to  know 
when  it  is  excessive :  it  is  not  altogether  impertinent  to  say, 
when  it  is  above  the  proportion  of  your  own  estate,  or  the 
ordinary  use  of  those  of  your  own  rank,  or  when  it  plainly 
tendeth  to  cherish  gluttony  or  excess  in  others :  but  these 
answers  are  no  exact  solution.  I  add  therefore,  that  it  is 
excess  when  any  thing  is  that  way  expended,  which  you  are 
called  to  expend  another  way. 

Object.  '  But  this  leaveth  it  still  as  difficult  as  before/ 

Answ.  When  in  rational  probability  a  greater  good  may 
be  done  by  another  way  of  expence, '  consideratis  conside- 
randis ;'  and  a  greater  good  is  by  this  way  neglected,  then 
you  had  a  call  to  spend  it  otherwise,  and  this  expence  is 
sinful. 

0 

Object.  '  It  is  a  doubt  whether  of  two  goods  it  be  a  man*s 
duty  always  to  choose  the  greater.' 

Answ.  Speaking  of  that  good  which  is  within  his  choice, 
it  is  no  more  doubt  than  whether  good  be  the  object  of  the 


S66  CHRISTIAN    DIRECTORY.  [PART    lY. 

will.     If  God  be  eligible  as  good,  then  the  greatest  good  is 
most  eligible. 

Object.  '  But  this  is  still  a  difficulty  insuperable :  how 
can  a  man  in  every  action  and  expence  discern  which  way 
it  is  that  the  greatest  good  is  like  to  be  attained  ?  This  put- 
teth  a  man's  conscience  upon  endless  perplexities,  and  we 
shall  never  be  sure  that  we  do  sin :  for  when  I  have  given 
to  a  poor  man,  or  done  some  good,  for  aught  I  know  there 
was  a  poorer  that  should  have  had  it,  or  a  greater  good  that 
should  have  been  done/ 

Anaw.  1.  The  contrary  opinion  legitimateth  almost  all 
▼illany,  and  destroyeth  most  good  works  as  to  ourselves  or 
others.  If  a  man  may  lawfully  prefer  a  known  lesser  good 
before  a  greater,  and  be  justified  because  the  lesser  is  a  real 
good,  then  he  may  be  feeding  his  horse,  when  he  should  be 
saving  the  life  of  his  child  or  neighbour,  or  quenching  a  fire 
in  the  city,  or  defending  the  person  of  his  king :  he  may 
deny  to  serve  his  king  and  country,  and  say,  I  was  ploughing 
or  sowing  the  while.  He  may  prefer  sacrifice  before  mercy : 
he  may  neglect  his  soul,  and  serve  his  body.  He  may  plough 
on  the  Lord's  day,  and  neglect  all  God's  worship.  A  lesser 
duty  is  no  duty,  but  a  sin,  when  a  greater  is  to  be  done. 
Therefore  it  is  certain  that  when  two  goods  come  together  to 
our  choice,  the  greater  is  to  be  chosen,  or  else  we  sin.  2.  As 
you  expect  that  your  steward  should  proportion  his  expences 
according  to  the  necessity  of  your  business,  and  not  give  more 
for  a  thing  than  it  is  worth,  nor  lay  out  your  money  upon  a 
smaller  commodity,  while  he  leaveth  your  greater  business  un- 
provided for:  and  as  you  expect  that  your  servant,  who  hath 
many  things  in  the  day  to  do,  should  have  so  much  skill  as  to 
know  which  to  prefer,  and  not  to  leave  undone  the  chiefest, 
while  he  spendeth  his  time  on  the  least :  so  doth  God  re- 
quire that  his  servants  labour  to  be  so  skilful  in  his  service, 
as  to  be  able  to  compare  their  businesses  together  and  to 
know  which  at  every  season  to  prefer.  If  Christianity  re- 
quired no  wisdom  and  skill,  it  were  below  men's  common 
trades  and  callings.  3.  And  yet  when  you  have  done  your 
best  here,  and  truly  endeavour  to  serve  God  faithfully,  with 
the  best  skill  and  diligence  you  have,  you  need  not  make  it 
a  matter  of  scrupulosity,  perplexity,  and  vexation  :  for. God 
accepteth  you,  and  pardonedi  your  infirmities,  and  reward- 


CHAP.  XXI.]        CHEISTIASi  POLITICS.  367 

eth  your  fidelity.     And  what  if  it  do  follow  that  you  know 
not  but  there  may  be  some  sinful  omission  of  a  better  way  ? 
Is  that  so  strange  or  intolerable  a  conclusion  ?     As  long  as 
it  is  a  pardoned  failing,  which  should  not  hinder  the  comfort 
of  your  obedience?     Is  it  strange  to  you  that  we  are  all  im- 
perfect?    And  imperfect  in  every  good  we  do?    Etcu  by  a 
culpable,  sinful  imperfection?     Tou  never  loved  God  in 
your  lives  without  a  sinful  imperfection  in  your  love  ?     And 
yet  nothing  in  you  is  more  acceptable  to  him  than  your  love. 
Shall  we  think  a  case  of  conscience  ill  resolved,  unless  we 
may  conclude,  that  we  are  sure  we  have  no  sinful  imperfect 
tion  in  our  duty  ?     If  your  servant  have  not  perfect  skill,  in 
knowing  what  to  prefer  in  buying  and  selling,or  in  his  work, 
I  think  you  will  neither  allow  him  therefore  to  neglect  the 
greater  and  better,  knowingly,  or  by  careless  neg^gence, 
nor  yet  would  you  have  him  sit  dovm  and  whine,  and  say,  I 
know  not  which  to  choose ;  but  you  would  have  him  learn 
to  be  as  skilful  as  he  can,  and  then  willingly  and  cheerfully 
do  his  business  with  the  best  skill,  and  care,  and  diligence 
he  can,  and  this  you  will  best  accept. 

So  that  this  holdeth  as  the  truest  and  exactest  solution, 
of  this  and  many  other  such  cases.  He  that  spendeth  that 
upon  an  entertainment  of  some  great  ones,  which  should  re- 
lieve some  poor  distressed  families,  that  are  ready  to  perish 
doth  spend  it  sinfully.  If  you  cannot  see  this  in  God's 
cause,  suppose  it  were  the  king*s,  and  you  will  see  it :  if  you 
have  but  twenty  pounds  to  spend,  and  your  tax  or  subsidy 
cometh  to  so  much;  if  you  entertain  some  noble  friend  with 
that  money,  will  the  king  be  satisfied  with  that  as  an  ex- 
cuse ?  Or  will  you  not  be  told  that  the  king  should  have 
first  been  served?  Remember  him  then,  who  will  one  day 
ask,  ''  Have  you  fed,  or  clothed,  or  visited  me  ?"  You  are 
not  absolute  owners  of  any  thing,  but  the  stewards  of  God ! 
And  must  expend  it  as  he  appointeth  you.  And  if  you  let 
the  poor  lie  languishing  in  necessities,  whilst  you  are  at 
great  charges  to  entertain  the  rich  without  a  necessity  or 
greater  good,  you  must  answer  it  as  an  unfaithful  servant. 

And  yet  on  the  other  side,  it  may  fall  out  that  a  person 
of  quality,  by  a  seasonable,  prudent,  handsome,  respectful 
entertainment  of  his  equals  or  superiors,  may  do  more  good 
than  by  bestowing  that  charge  upon  the  poor.    He  may  save 


368  CHRISTIAN    DIRECTORY.  [PART  IV. 

more  than  he  expendeth,  by  avoiding  the  displeasure  of 
men  in  power :  he  may  keep  up  his  interest,  by  which  if  he 
be  faithful,  he  may  do  God  and  his  country  more  service^ 
than  if  he  had  given  so  much  to  the  poor.  And  when  really 
it  is  a  needful  means  to  a  greater  good,  it  is  a  duty ;  and 
then  to  omit  it,  and  give  that  cost  to  the  poor,  would  be  a 
sin. 

Olyect.  '  But  if  this  rule  hold,  a  man  must  never  do  but 
one  kind  of  good  ;  when  he  hath  found  out  the  greatest,  he 
must  do  nothing  else.' 

Answ,  He  must  always  do  the  greatest  good :  but  the 
same  thing  is  not  at  all  times  the  greatest  good.  Out  of 
season  and  measure  a  good  may  be  turned  to  an  evil :  pray- 
ing in  its  season  is  better  than  ploughing ;  and  ploughing  in 
its  season  is  better  than  praying,  and  will  do  more  good ;  for 
God  will  more  accept  and  bless  it. 

Object.  '  Therefore  it  seemeth  the  most  prudent  way  to 
divide  my  expences  according  to  the  proportion  of  others  of 
my  quality ;  some  to  the  poor,  and  some  to  necessary  char- 
ges, and  some  to  actions  of  due  civility  V 

Answ.  That  there  must  be  a  just  distribution  is  no  ques- 
tion ;  because  God  hath  appointed  you  several  duties  for 
your  expences :  but  the  question  is  of  the  proportions  of 
each  respectively.    Where  God  hath  made  many  duties  con- 
stantly necessary,  (as  to  maintain  your  own  bodies,  your 
children,  to  pay  tribute  to  the  king,  to  help  the  poor,  to 
maintain  the  charges  of  the  church,)  there  all  must  be  wisely 
proportioned.     But  entertainments,  recreations,  and  othej 
such  after  to  be  mentioned,  which  are  not  constant  duties, 
may  be  sometimes   good  and  sometimes  sinful:   and  the 
measure  of  such  expences  must  be  varied  only  by  the  rule 
already  laid  down,  viz.  according  to  the  proportion  of  the 
effect  or  good  which  is  likely  to  follow :  though  the  custom 
of  others  of  the  same  rank  may  sometimes  intimate  what 
proportion  will  be  suitable  to  that  lawful  end  :  and  some- 
times the  inordinate  custom  of  others  will  rather  tell  one 
what  is  to  be  avoided.     Therefore  true  prudence  (without  a 
carnal  bias)  comparing  the  good  effects  together,  which  ra- 
tionally are  like  to  follow,  is  the  only  resolver  of  this  doubt. 
Which  having  so  largely  shewed,  I  shall  refer  you  to  it,  in 
the  solution  of  many  of  the  following  questions. 


CHAP.  XXI.]         CHRISTIAN  POLITICO.  369 

Inst.  III.  Another  way  of  sinful  wasting  is  upon  unne- 
cessary^ sumptuous  buildings. 

Qftest,  III.  'When  is  it  prodigality  to  erect  sumptuous 
edifices  V 

Answ.  Not  when  they  are  for  the  public  good,  either  in 
point  of  use,  or  ornament  and  honour,  so  be  it  no  greater 
good  be  thereby  omitted.  Therefore  it  is  not  churches, 
hospitals,  burses,  or  common  halls  that  I  am  speaking  of. 
Nor  when  they  are  proportioned  to  the  quality  of  the  per- 
son, for  the  honour  of  magiatracy,  or  for  a  man's  necessary 
use.  But  when  it  is  for  ostentation  of  a  man's  riches,  or  ra- 
ther of  his  pride,  and  for  the  gratifying  of  a  carnal,  irra- 
tional fancy :  and  when  a  man  bestoweth  more  upon  build- 
ings, than  is  proportionable  to  his  estate,  and  to  his  better 
ezpences ;  and  (to  speak  more  exactly)  when  he  bestoweth 
that  upon  his  buildings,  which  some  greater  service  calleth 
for  at  that  time ;  it  is  then  his  prodigality  and  sin. 

Quest.  IV.  '  Here  once  for  all  let  us  inquire.  Whether  it 
be  not  lawful,  as  in  diet,  so  in  buildings,  recreation  and 
other  such  things,  to  be  at  soml^  charge  for  our  delight,  as 
well  as  for  our  necessities  ?' 

Answ.  The  question  is  thus  commonly  stated,  but  not 
well :  for  it  seemeth  to  imply,  that  no  delights  are  necessary 
and  so  putteth  things  in  opposition,  which  are  often  coinci- 
dent. Therefore  I  distinguish,  1.  Of  necessity:  some 
things  are  necessary  to  our  being,  and  some  to  our  felicity, 
and  some  but  to  our  smaller  benefits.  2.  Of  delight:  some 
delight  is  sinful ;  as  gratifying  a  sinful  humour  or  disposi- 
tion :  some  is  unnecessary  or  wholly  useless ;  and  some  is 
necessary,  either  to  our  greater  or  our  lesser  good.  And  so 
the  true  solution  is  :  (1.)  The  sinful  delight  of  a  proud,  a 
covetous,  a  lustful,  a  voluptuous  mind,  is  neither  to  be  pur- 
chased or  used.  (2.)  A  delight  wholly  needless,  that  is,  un 
profitable,  is  sinful  if  it  be  purchased,  but  at  the  price  of  a 
farthing,  or  of  a  bit  of  bread,  or  of  a  minute's  time :  because ' 
that  is  cast  away  which  purchaseth  it.  (3.)  A  delight  which 
tendeth  to  the  health  of  the  body,  and  the  alacrity  of  the 
mind,  to  fit  it  for  our  calling  and  the  service  of  God,  (being 
not  placed  in  any  forbidden  thing,)  may  be  both  indulged 
and  purchased,  so  it  be  not  above  its  worth.    (4.)  So  far  as 

VOL.   YI.  B  B 


370  CHRISTIAN    DIRECTORY.  [PART  IV« 

delight  in  houses,  or  sports,  or  any  creature,  tendeth  to  cor- 
rupt our  minds,  and  draw  us  to  the  love  of  this  present 
world,  and  alienate  our  hearts  from  heaven,  so  far  must  they 
be  resisted  and  mortified,  or  sanctified  and  turned  a  better 
way.  (5.)  In  the  utensils  of  our  duty  to  God,  usually  a  mo- 
derate, natural  delight,  is  a  great  help  to  the  duty,  and  may 
become  a  spiritual  delight :  as  a  delight  in  my  books,  in  the 
preacher's  utterance,  in  the  melody  of  psalms,  in  my  study, 
and  its  conveniences,  in  my  walk  for  meditation,  &c.  And 
a  delight  in  our  food  and  recreations,  maketh  them  much 
fitter  to  cherish  health,  and  to  attain  their  ends ;  so  it  be 
not  corrupt,  immoderate,  or  abused  to  evil  ends. 

Inst.  IV.  Another  way  of  prodigality,  is  in  needless, 
costly  recreations. 

Quest.  V.  '  Is  all  cost  laid  out  upon  recreations  unlaw- 
ful r 

Answ.  No  :  but '  ceeteris  paribus,'  we  should  choose  the 
cheapest,  and  be  at  no  needless  cost  on  them ;  nor  lay  out 
any  thing  on  them,  which  '  consideratis  considerandis' 
might  be  better  bestowed.     But  of  this  before. 

Inst,  V.  Another  way  of  prodigality  is  in  overcostly  ap- 
parel. 

Quest.  '  What  may  be  accounted  prodigality  in  the  cost- 
liness of  apparel  V 

Answ.  Not  that  which  is  only  for  a  due  distinction  of 
superiors  from  inferiors,  or  which  is  needful  to  keep  up  the 
vulgar's  reverence  to  magistrates.  But,  1.  All  that  which 
is  merely  sei*viceable  to  pride  or  vain  curiosity,  or  amorous 
lust,  or  an  affectation  to  be  thought  more  comely  and  beau- 
tiful than  others.  2.  All  that  which  bath  more  cost  bes- 
towed on  it,  than  the  benefit  or  end  is  worth.  3.  Or  which 
hath  that  cost  which  should  be  rather  laid  out  another  way, 
upon  better  uses.  The  cheapest  apparel  must  be  chosen 
which  is  warm  and  comely,  and  fittest  to  the  right  ends. 
And  we  must  come  nearer  those  that  are  below  our  rank, 
than  those  above  it. 

Inst.  VI.  Also,  prodigality  is  much  shewed  in  the  cost 
which  is  laid  out  for  needless  pomp  and  ostentation  of  great- 
ness or  curiosity,  in  keeping  a  numerous  retinue,  and  in 
their  gallantry,  and  in  keeping  many  horses,  and  costly  fur- 
niture, and  attendance. 


CHAP.  XXI.]  CHRISTIAN    POLITICS.  371 

Quest,  VII.  '  When  is  a  cosily  retinue  and  other  pompous 
furniture  to  be  accounted  prodigality  V 

Answ.  Not  when  they  are  needed  to  the  honour  of  ma- 
gistracy, and  so  to  the  govemment  of  the  commonwealth : 
nor  when  it  is  made  but  a  due  means  to  some  lawful  end, 
which  answereth  the  cost.  But  when  it  is  either  the  fruits 
and  maintenance  of  pride,  or  ezceedeth  the  proportion  of 
men's  estates,  or  (especially)  when  it  expendeth  that  which 
better  and  more  necessary  uses  call  for.  It  is  a  most  odious 
and  enormous  crime,  to  waste  so  many  hundred  or  thousand 
poimds  a  year  in  the  vanities  of  pomp,  and  fruitless  curio- 
sities, and  need-nots,  while  the  public  uses  of  the  state  and 
church  mre  injured  through  want,  and  while  thousands  of 
poor  families  are  racked  with  cares,  and  pinched  with  ne- 
cessities round  about  us. 

Imt.  VII.  Another  way  of  prodigality  is  that  which  is 
called  by  many,  keeping  a  good  house,  that  is,  in  unneces- 
sary abundance,  and  waste  of  meat  and  drink,  and  other 
provisions. 

Quest.  V1 11.  'When  may  great  housekeeping  be  ac- 
counted prodigality  V 

Answ.  Not  when  it  is  but  a  convenient  work  of  charity 
to  feed  the  poor,  and  relieve  the  distressed,  or  entertain 
strangers,  or  to  give  such  necessary  entertainment  to  equals 
or  superiors  as  is  before  described :  but  when  the  truest  re- 
lief of  the  poor  shall  be  omitted,  (and  it  may  be  poor  tenants 
racked  and  oppressed,)  to  keep  up  the  fame  and  grandeur  of 
their*  abundance,  and  to  seem  magnificent,  and  praised  by 
inen  for  great  housekeepers.  The  whole  and  large  estates 
of  many  of  the  rich  and  great  ones  of  the  world  goeth  this 
way,  and  so  much  is  devoured  by  it,  as  starveth  almost  all 
good  works. 

Imt,  VIII.  Another  way  of  prodigality  is  cards  and  dice^ 
and  other  gaithing ;  in  which  whilst  men  desire  to  get  that 
whibh  is  another's,  they  lose  and  waste  their  own. 

Inst.  ix.  Another  act  of  prodigality  is  giving  over-great 
portion^  with  children :  it  being  a  sinful  waste  of  our  mas- 
ter's stock,  to  lay  it  out  otherwise  than  he  would  have  ui^ 
and  to  serve  our  pride  and  self-interest  in  our  children  in- 
stead of  him. 


372  CHRISTIAN   DIRECTORY.  [pART  IV, 

Quest.  IX.  ^'  When  may  our  children's  portions  be  ac- 
counted prodigality  or  too  great?' 

Answ.  Not  when  you  provide  for  their  comfortable  living 
according  to  your  estates,  and  give  them  that  due  propor- 
tion which  consisteth  with  the  discharge  of  other  duties  : 
but  when  all  that  men  can  get  is  thought  little  enough  for 
their  children ;  and  the  business  of  their  lives  is  to  live  in  ful- 
ness themselves  as  long  as  they  can,  and  then  to  leave  that 
.  to  their  posterity  which  they  cannot  keep  themselves!  When 
this  gulf  of  self-pampering  and  providing  the  like  for  chil- 
dren, devoureth  almost  all  that  you  can  gather,  and  the  poor 
and  other  needful  uses,  are  put  off  with  some  inconsiderable 
pittance  :  and  when  there  is  not  a  due  proportion  kept  be- 
tween your  provision  for  your  children,  and  the  other  duties 
which  God  requireth  of  you.  ^'  Their  inward  thought  is, 
that  their  houses  shall  be  perpetuated,  and  their  dwelling 
places  to  generations  :  they  call  their  lands  after  their  own 

names. This  their  way  is  their  folly ;  yet  their  posterity 

approve  their  sayings  *."  "  Behold,  these  are  the  ungodly 
who  prosper  in  the  world,  they  increase  in  riches  ^."    "  They 

have  their  portion  in  this  life : they  are  full  of  children, 

or  their  children  are  full,)  and  they  leave  the  rest  of  their 
substance  to  their  babes  ^"  A  parent  that  hath  an  heir,  or 
other  children  so  wise,  religious,  and  liberal,  as  that  they  are 
like  to  be  more  charitable  and  serviceable  to  good  uses, 
than  any  other  whom  he<^an  trust  with  his  estate,  should  not 
only  leave  such  children  sufficient  for  themselves,  but  ena- 
ble them  as  much  as  he  can  to  do  good  :  for  they  will  be 
more  faithful  trustees  to  him  than  strangers.  But  a  parent 
that  hath  but  common  and  untrusty  children,  should  do  all 
the  good  he  can  himself,  and  what  he  would  have  done 
when  he  is  dead,  he  must  commit  to  them  that  ^e  more 
trusty,  and  allow  his  children  but  their  proper  maintenance. 
And  parents  that  have  debauched,  wicked,  ungodly  chil« 
dren,  (such  as  God  conmianded  them  to  cause  to  be  put  to 
death,  Deut.  xxi.)  should  allow  them  no  more  than  their 
daily  bread,  if  any  thing  at  all,  (which  is  their  own  to  dis- 
pose of). 

Inst.  X.  Also  to  be  careless  in  many  small  expenses  or 

»  Psal.  xlU.  7—9.  i\.XX  ^  Pad.  IxxUi.  12.  •  P«U.  xni.  4» 


€HAP.  XXI.]  CHRISTIAN  POLITICS.  373 

losses,  because  they  are  but  little  things,  and  let  any  such 
thing  be  cast  away,  is  sinful  prodigality. 

Quest.  X.  '  How  far  is  a  duty  to  be  frugal  in  small  mat- 
ters, and  the  contrary  a  sin  ? ' 

Answ.  We  must  not  overvalue  any   thing,    great    or 
small ;  nor  be  sparing  out  of  covetousness  ;  nor  yet  in  an 
imprudent  way,   which    seemeth  to  signify  baseness  and 
worldliness  when  it  is  not  so  ;  nor  must  we  be  too  tinking 
in  bargaining  with  others,  when  every  penny  which  we  get 
by  it,  is  lost  to  one  that  needeth  it  more.     But  we  must  see 
that  nothing  of  any  use,  be  lost  through  satiety,  negligence 
or  contempt ;  for  the  smallest  part  is  of  Ood's  gifts  and  ta- 
lents, given  us,  not  to  cast  away,  but  to  use  as  he  would 
have  us ;  and  there  is  nothing  that  is  good  so  small,  but 
some  one  hath  need  of  it,  or  some  good  use  or  other  may 
be  made  of  it.     Even  Christ  when  he  had  fed  thousands  by 
a  miracle,  yet  commanded,  his  disciples  to  ''  gather  up  the 
broken  bread  or  fragments,  that  noUiing  be  lostV'  which 
plainly  sheweth  that  it  is  a  duty  which  the  richest  man  that 
is,  is  not  exempted  from,  to  be  frugal,  and  sin  in  the  great- 
est prince  to  be  wasteful  of  any  thing  that  is  good ;  but 
this  must  not  be  in  sordid  covetousness,  but  in  obedience 
to  Ood,  and  to  do  good  to  others.     He  is  commendable 
who  giveth  liberally  to  the  poor,  out  of  his  abundance ; 
but  he  is  much  more  commendable,  who  is  a  good  hus- 
band for  the  poor,  as  worldlings  are  for  themselves ;  and 
frugally  getteth  and  saveth  as  much  as  he  can,  and  denieth 
all  superfluities  ta  himself  and  all  about  him,  that  he  may 
have  the  more  to  give  ta  pious  and  charitable  uses. 

Inst.  XI.  Idleness  also  and  negligence  in  our  callings, 
is  sinful  wastefulness  and  prodigality :  when  either  the 
pride  of  gentility  maketh  people  think  themselves  too  good 
to  labour,  or  to  look  after  the  matters  of  their  families,  or 
•lothfulness  maketh  them  think  it  a  life  too  toilsome  for 
their  flesh  to  bear.  ''  He  that  is  slothful  in  his  work,  is 
brother  to  him  that  is  a  great  waster*:"  these  drones  con- 
sume that  which  others  labour  for,  but  are  no  gatherers 
themselves. 

Quest.  XI.  'Is  every  one  bound  to  labour  in  a  cal- 
Ung?' 

*  Joba  «i.  IS.  •  Pro*.  x^9. 


374  CHRirriAN    DIUBCTORY.  [PAET  tV« 

Amw.  Thk  is  answered  before  in  its  due  place>  Part  i. 
Every  one  that  is  able,  riph  or  poor,  must  live  ioBoaie  profi- 
table course  of  pains  or  labour. 

Quest.  XII.  '  Is  it  a  duty  to  desire  and  endeavour  toget» 
and  prosper,  and  g^row  rich  by  our  labours,  when  Solomon 
saith,  '*  Labour  not  to  be  rich  ^  ?  " 

Answ*  It  is  a  sin  to  desire  riches  9B  worldlings  and  sea* 
Bualists  do,  for  the  provision  and  maintenance  of  fleshly 
lusts  and  pride ;  but  it  is  no  sin,  but  a  duty*  to  labour  not 
only  for  labour  sake,  formally  resting  in  the  act  done,  but 
for  that  honest  increase  and  provision,  Mfhicb  is  the  end  of 
our  labour;  and  therefore  to  choose  a  gainful  calling  rather 
than  another,  that  we  may  be  able  to  do  good,  and  relieve 
the  poor.  "  Let  him  labour,  working  with  his  hands  the 
thing  that  is  good,  that  he  may  have  to  give  to  him  that 
needeth  ^." 

Quest.  XIII.  'Can  one  be  prodigal  in  giving  to  the 
church?* 

Answ.  Yes,  if  it  be  in  a  blind  zeal  to  maintain  a  useless 
pomp  or  superstition ;  or  if  he  give  that  which  should  be 
used  or  given  otherwise ;  but  this  is  a  sin  that  fiew  in  these 
days  are  in  much  danger  o(K 

Quests  my.  '  Can  one  be  prodigal  in  giving  to  the  poor  ?' 

Answ,  Yes,  when  it  is  blindly  done,  to  cherish  idlen/eas 
in  wandering  beggars ;  or  with  a  conceit  of  meriting  in 
point  of  commutative  justice  from  Ood ;  or  when  that  is 
given  to  the  poor,  which  should  be  given  to  other  uses  (as 
in  public  tribute,  maintenance  of  children,  furtherance  of 
the  Gospel,  6ic»),  but  this  is  a  sin  thatfew  have  need  to  be 
restrained  from. 

Quei^  XV.. '  May  a  rich  man  expend  any  thing  upon 
^otherwise) 'lawful  pomp,  or  .conveniencies,  or  ple^ures»  at 
such  a  time  when  there  are  multitudes  of  poor  families  in 
.extremity  of  want?  As  now  when  the  flames  which  con- 
sumed London,  have  left  many  thousands  in  distress?* 

Answ.  Doubtless  every  man  should  spare  as  much  for 
the  relief  of  others  as  he  can ;  and  therefore  should  not  only 
forbear  all  needless  expenses,  but  those  also  that  aie  need- 
ful but  to  such  conveniences  and  accommodations  as  ittay  be 

•   Prov.  xxiii.  4.  '  Eph.  iv.  tSm 

f  IVead  Enumiis  Colloqo.  Peregrin.  Rellg. 


CHAP.  XXI.]        CHRISTIAN  POLITICS.  375 

spared  without  a  greater  hurt,  than  is  the  want  of  such  as 
that  charge  would  relieve.  To  save  the  lives  of  people  in 
want,  we  must  spare  any  thing  from  ourselves,  which  our 
own  lives  can  spare.  And  to  relieve  them  in  their  deep' 
poverty,  fire  must  abate  much  more  in  our  superfluities.  To 
expend  any  thing  on  pride  or  lust,  is  a  double  sin  at  such  a 
time,  when  Lazarus  is  at  our  doors  in  want.  If  that  Luke 
xvi.  were  well  studied,  (wherein  it  was  that  the  rich  man's 
sin  and  danger  lay,  in  being  clothed  in  purple  and  silk,  and 
faring  sumptuously  every  day,  while  Lazarus  wanted,)  it 
would  make  some  sensualists  wiser  than  they  are. 

But  yet  it  must  be  confessed,  that  some  few  persons  may 
be  of  so  much  worth  and  use  to  the  commonwealth  (as 
kings  and  magistrates),  and  some  of  so  little,  that  the  main- 
taining of  the  honour  and  succours  of  the  former,  may  be 
tnore  necessary  than  the  saving  the  lives  of  the  latter.  But 
take  heed  lest  pride  or  cruelty  teach  you  to  misunderstand  j 
this,  or  abuse  it  for  yourselves.  ^ 

There  are  divers  other  ways  of  prodigality  or  sinful 
waste,  which  I  pass  by,  because  they  are  such  as  few  are 
concerned  in  ;  and  my  purpose  is  not  to  say  all  that  may  be 
said,  but  all  that  is  needful.  As  in  needless  music,  physic, 
books,  (which  Seneca  handsomely  repcoveth,)  gifts  to  ser- 
vants which  need  not  in  mere  ostentation  of  pride  to  be 
well  spoken  of,  and  many  the  like ;  and  in  unlawful  wars, 
which  is  the  greatest  sinful  waster  in  all  the  world.  And  as 
for  expenses  in  debauchery  and  gross  wickedness,  as  whore- 
dom, revenge;  in  sinful  lawsuits,  &c.,  I  here  pretermit 
them. 

Direct,  ii.  '  Understand  well  the  aggravations  of  this  sii^ 
of  prodigality :  *  viz. 

1.  It  is  a  wasting  of  that  which  is  none  of  our  own,  and 
a  robbing  God  of  the  use  or  service  due  to  him  in  the  im- 
provement of  his  gifts.  They  are  his,  and  not  ours ;  and 
according  to  his  pleasure  only  must  be  used.  2.  It  is  a  rob- 
bing the  poor  of  that  which  the  common  Lord  of  the  world, 
hath  appointed  for  them  in  his  law :  and  they  will  have 
their  action  in  heaven  against  the  prodigal.  3.  It  is  an  in- 
human vice,  to  waste  that  upon  pleasures,  pride  and  need- 
less things,  which  so  many  distressed  persons  stand  in  need 
of.    4.  It  is  an  mjury  to  Uie  coilbmonwealth,  which  is  weak-^ 


376  CQRI8TIAN    DIRECTORY.  [PART  iy« 

ened  by  the  wastefiiL  And  the  covetous  themaelves  (that 
are  not  oppressors)  are  much  better  members  of  society 
than  the  prodigal.  6.  It  feedeth  a  life  of  other  vice  and 
wickedness.  It  is  a  spending  of  God's  gifts  to  feed  those 
lusts  which  he  abhorreth.  5.  It  usually  engageth  many 
others  in  trades  and  labours  which  are  unprofitable,  that 
they  may  serve  the  lusts  of  these  sensual  prodigals.  7.  And 
in  the  conclusion,  it  prepareth  a  sad  account  for  these 
wretches  when  they  must  answer  at  the  bar  of  God,  how 
they  have  used  all  his  gifcs  and  talents.  Remember  all 
these  aggravations. 

Direct,  iii.  '  Carefully  mortify  that  greedy  fancy,  and 
fleshly  lusts,  which  is  the  wasting  sin,  and  Uie  devouring 
gulf.^  Quench  the  fire,  and  you  may  spare  all  this  fuel. 
Cure  the  fever  or  dropsy,  and  you  may  spare  both  your 
drink  and  life.  A  greedy  throat,  and  a  diseased  fancy  are 
never  satisfied,  till  they  have  wasted  the  peace  of  your  con- 
sciences with  your  estates,  and  brought  you  to  the  end  of 
brutish  sinners :  wisdom,  and  duty,  and  real  benefit,  are 
contented  with  a  little ;  but  lust  is  insatiable ;  the  volup- 
tuous brute  saith, '  I  must  have  my  cups,  my  lusts,  my  plea- 
sure,' and  the  effeminate,  vicious  fancy  of  those  empty 
souls  that  mind  no  great  and  solid  things,  is  still  ranging 
after  some  vanity  or  other ;  and  like  children,  crying  for 
every  thing  that  they  see  another  have;  and  the  most  need- 
less, yea,  burdensome  things  seem  necessary  to  such  ;  they 
say, '  I  must  needs  have  this,  and  I  must  needs  have  that,' 
there  is  no  being  without  it ;  when  nothing  needeth  it,  but 
a  diseased  mind,  which  much  more  needeth  a  cure  by  grace 
and  true  mortification.  Subdue  pride,  and  sensuality,  and 
fancy,  and  you  may  escape  prodigality. 

Direct,  iv.  '  Remember  the  nearness  of  your  account, 
and  ask  your  consciences  what  way  of  expenses  will  please 
you  best  in  the  review.'  Whether  at  death  and  judgment  it 
will  be  your  comfort  to  find  on  your  account,  '  So  much 
.  laid  out  on  needless  bravery,  to  set  out  this  carcase  which 
is  now  turning  into  dust;  Item,  so  much  upon  proud  enter- 
tainments of  great  ones ;  Item,  so  much  on  cards,  and  dice, 
and  stage- plays;  and  so  much  on  hounds  and  needless 
pleasures,  &c.'  Or  rather,  '  So  much  to  promote  the 
{ureaching  of  the  Gospel ;  so  much  to  set  poor  children  to 


CHAP.  XXII.]  CHRISTIAN  POLITICS.  377 

'prentice,  or  to  school ;  so  much  to  relieve  distressed  fami- 
lies, &rc/  Let  Matt.  xxv.  be  well  read,  and  your  account 
well  thought  on. 

Direct,  v.  '  Keep  an  account  of  your  expenses,  and  pe- 
ruse them  before  a  fast  or  a  sacrament  ^  and  ask  conscience 
how  it  judgeth  of  them ;'  Yea,  ask  some  holy,  prudent 
friend,  whether  such  proportions  are  allowable  before  God, 
and  will  be  comfortable  to  you  in  the  day  of  your  extremity. 
If  you  are  but  willing  to  be  cured,  such  means  as  these  will 
not  be  in  vain. 


CHAPTER  XXII. 


Cases  and  Directions  against  Injurious  Lawsuits,  Witnessing 

and  Judgment, 

Tit.  1.  Cases  of  Conscience  about  Latosuits  and  Proceedings. 

Quest.  1.  '  In   what  cases  is  4t  lawful  to  go  to  law  with 
others  ?  *  •  ' 

Anno.  1.  In  case  of  necessary  defence,  when  the  plain- 
tiff doth  compel  you  to  it.  2.  When  you  are  entrusted  for 
orphans  or  others  whom  you  cannot  otherwise  right,  Z. 
When  your  children,  or  the  church,  or  poor,  whom  yoU 
should  do  good  to,  are  like  to  suffer,  if  you  recover  %not 
your  talent  that  Ood  hath  trusted  you  with  for  such  uses; 
from  the  hands  of  unjust  men;  and  they  refose  all  just  ar- 
bitrations and  other  equal  means  which  might  avoid  such 
suits.  4.  When  your  own  necessity  constraineth  you  to 
seek  your  own,  which  you  cannot  get  by  easier  means.  5. 
When  your  forbearance  will  do  more  hurt  by  encouraging 
knaves  in  their  injustice,  than  it  will  do  good.  6.  When- 
ever your  cause  is  just,  and  neither  mercy,  peace,  nor  the  ' 
avoiding  of  scandal  do  forbid  it :  that  is,  when  it  is  like 
to  do  more  good  than  harm,  it  is  then  a  lawful  course.. 

But  it  is  unlawful  to  go  to  law,  1.  When  you  neglect 
just  arbitrations,  patience  and  other  needful  means  to  avoid 
it.  2.  When  your  cause  is  unjust.  3.  When  you  oppress 
the  poor  by  it.  4.  When  it  is  done  in  covetousness,  re- 
venge or  pride.    6.  When  the  scandal  or  hurt  to  your  bro- 


876  CHRI8TIAK    DIRECTORY.  (PART  IV. 

ther,  is  like  to  be  a  greater  harm  than  the  righting  of  your- 
self is  like  to  do  good  ;  then  must  you  not  go  willingly  to 
law. 

Quest.  II.  'May  I  sue  a  poor  man  for  a  debt  or  tres- 
pass?' 

Answ.  1.  If  he  be  so  poor  as  that  he  cannot  pay  it,  nor 
procure  you  satisfaction,  the  suit  is  vain,  and  tendeth  but 
to  Cruelty.  2.  If  he  have  no  means  to  pay,  but  that  which 
will  deprive  him  of  food  and  raiment,  and  the  necessaries  of 
his  life  or  comfort,  you  may  not  sue  him  unless  it  be  for  the 
supply  of  as  great  necessities  of  your  own ;  or  in  trust  for 
orphans,  where  you  have  no  power  to  remit  the  debt ;  yea, 
and  for  them  no  cruelty  must  be  used.  3.  If  your  forbear- 
ance be  like  to  make  him  abler  by  his  diligence  or  other 
means,  you  should  forbear  if  possible.  4,  But  if  he  be 
competently  able,  and  refuse  to  pay  through  knavery  and 
injustice,  and  you  have  better  ways  to  use  that  money,  if 
scandal  forbid  not,  you  may  seek  by  law  to  recover  your 
own  from  him. 

Queif.  III.  '  May  I  sue  a  surety  whose  interest  was  not 
concerned  in  the  case  ?  ' 

Amtq.  If  his  poverty  make  it  not  an  act  of  cruelty,  nor 
scandal  prohibit  it,  you  may ;  because  he  was  willing,  and 
declared  his  consent,  that  you  should  have  the  debt  of  him, 
if  the  principal  pay  not.  To  become  surety,  is  to  consent 
to  this ;  and  it  is  no  injury  to  receive  a  man's  money  by  his 
own  consent  and  covenant.  He  knew  that  you  had  not 
l^nt  it  but  on  those  terms ;  and  you  had  reason  to  suppose, 
tbftt  he  who  would  undertake  to  pay  another  man's  debt, 
had.  sufficient  reason  for  it,  either  in  relation  or  counter- 
security.  But  as  you  must  use  mercy  to  the  principal 
debtor  in  his  poverty,  jso  must  you  also  to  the  surety. 

Quests  IV.  '  May  I  sue  for  the  use  of  money  as  well  aa 
for  the  principal  ? ' 

Answ.  This  dependeth  on  the  case  of  Usury  before  re- 
solved. In  those  cases  in  which  it  may  not  be  taken,  it 
may  not  be  sued  for ;  nor  yet  when  the  scandal  of  it  will  do 
more  harm  than  the  money  will  do  good.  But  in  other 
cases,  it  may  be  sued  for  on  the  terms  as  the  rent  of  lands 
mayi 


CHAP.  XXII.]        CHRISTIAN   POLITICS.  379 

Quest.  V.  '  May  lawsuits  be  used  to  disable  or  humble 
an  insolent,  wick^  man  ?  ' 

Answ,  You  may  not  take  up  an  ill  cause  against  him, 
for  any  such  go(kl  end;  but  if  you  have  a  good  cause 
against  him,  which  otherwise  you  would  not  have  prosecu- 
ted, you  may  make  use  of  it,  to  disable  him  from  doing 
mischief,  when  really  it  is  a  probable  means  thereto ;  and 
when  neither  scandal  nor  other  accidents  do  prohibit  it. 

Quest.  VI.  '  May  a  rich  man  make  i|se  of  his  friends  and 
purse  in  a  just  cause,  to  bear  down  or  tire  out  a  poor  man 
that  hath  a  bad  cause  ? ' 

Amw.  Not  by  bribery  or  any  evil  means ;  for  his  pro- . 
ceeding  must  be  just  as  well  as  his  cause.  But  if  it  he  an 
obstinate  knave  that  setteth  himself  to  do  hurt  to  others,  jit 
is  lawful  to  make  use  of  the  fiftvour  of  a  righteous  judge  or 
magistrate  against  him ;  and  it  is  lawful  to  humble  Jiim  by 
the  length  and  expensiveness  of  the  suit,  when  that  is  the 
fittest  means,  and  no  unjust  action  is  done  in  it;  stiU  3up- 
posing  that  scandal  prohibit  it  not.  But  let  no  proud  or 
cruel  person  think,  that  therefore  they  may  by  purse,  and 
friends,  and  tedious  lawsuits  oppress  the  innocent,  and  at- 
tain their  own  unrighteous  wills. 

Quesf.  VII.  '  May  one  use  such  forms  in  lawsuits  as  in 
the  literal  sense  are  gross  untruths  (in  declarations,  answers, 
or  the  like)?' 

Answ.  The  use  of  words  is  to  express  the  mind;  wd 
common  use  is  the  interpreter  of  them :  if  they  are  such 
words  as  the  notorious  common  use  hath  put  another  sense 
on,  than  the  literal  one,  they  must  be  taken  in  the  sense 
which  the  public  use  hath  put  upon  them.  And  if  that 
public  sense  be  true  or  false,  accordingly  they  may,  or  may 
not  be  used. 

Quest,  viii.  'May  a  guilty  person  plead  not  guilty,  or 
deny  the  fact? ' 

Answ.  '  Common  use  is  the  interpreter  of  words :  if  the 
common  use  of  those  words  doth  make  their  public  sense  a 
lie,  it  may  not  be  done.  But  if  the  forensic  common  use 
of  the  denial  is  taken  to  signify  no  more  than  this, '  Let  him 
that  accuseth  me,  prove  it :  I  am  not  bound  to  accuse  my- 
self,' or, '  In  foro'  I  am  not  guilty  till  it  be  proved,'  then  it 
is  lawful  to  plead '  Not  guilty,'  and  deny  the  fact,  except  in 


380  CHRISTIAN    DIRECTORY.  [PART  IV. 

V 

cases  wherein  you  are  bound  to  an  open  confession,  or  in 
which  the  scandal  will  do  more  hurt  than  the  denial  will  do 
good. 

Quest.  IX.  '  Is  a  man  ever  bound  to  accuse  himself,  and 
seek  justice  against  himself?  * 

Answ.  1.  In  many  cases  a  man  is  bound  to  punish  him- 
self; as  when  the  law  against  swearing,  cursing,  or  the  like, 
must  give  the  poor  a  certain  mulct  which  is  the  penalty,  be 
ought  to  give  that  money  himself;  and  in  cases  where  it  is 
a  necessary  cure  to  himself,  and  in  any  case  where  the  pub- 
lic good  requireth  it :  as  if  a  magistrate  offisfnd  whom  none 
else  will  punish,  or  who  is  the  judge  in  his  own  cause;  he 
should  so  far  punish  himself  as  is  necessary  to  the  suppres- 
sion of  sin,  and  to  the  preserving  of  the  honour  of  the  laws  ; 
as  I  have  heard  of  a  justice  that  swore  twenty  oaths,  and 
paid  his  twenty  shillings  for  it.  2.  A  man  may  be  bound  in 
such  a  Divine  vengeance  or  judgmeht  as  seeketh  after  his 
particular  sin,  to  offer  himself  to  be  a  sacrifice  to  justice,  to 
stop  the  judgment ;  as  Jonah  and  Achan  did.  3.  A  man 
may  be  bound  to  confess  his  guilt  and  offer  himself  to  jus- 
tice to  save  the  innocent,  who  is  falsely  accused  and  con- 
demned for  his  crime.  4.  But  in  ordinary  cases  a  man  is 
not  bound  to  be  his  own  public  accuser  or  executioner. 

Quest.  X.  '  May  it  witness  voluntarily  speak  that  truth 
which  he  knoweth  will  further  an  unrighteous  cause,  and  be 
made  use  of  to  oppress  the  innocent? ' 

Answ.  He  may  not  do  it  as  a  confederate  in  that  inten- 
tion; nor  may  he  do  it  when  he  knoweth  that  it  will  tend  to 
such  an  event  (though  threatened  or  commanded),  except 
when  some  weightier  accident  doth  preponderate  for  the 
doing  it,  (as  the  avoiding  of  a  greater  hurt  to  others,  than  it 
will  bring  on  the  oppressed,  8cc.) 

Quest.  XI.  '  May  a  witness  conceal  some  part  of  the 
truth?' 

Answ.  Not  when  he  sweareth  to  deliver  the  whole  truth ; 
nor  when  a  good  cause  is  like  to  suffer,  or  a  bad  cause  to 
be  furthered  by  the  concealment ;  nor  when  he  is  under  any 
other  obligation  to  reveal  the  whole. 

Quest.  XII.  'Must  a  judge  and  jury  proceed  'secundum 
allegata  et  probata,'  according  to  evidence  and  proof,  when 


CHAP.  XXII.]        .  CHRISTIAN  POLITICS.  381 

they  know  the  witness  to  be  false,  and  the  truth  to  be  con- 
traiy  to  the  testimony ;  but  are  not  able  to  evince  it?  ' 

Answ.  Distinguish  between  the  negative  and  the  posi- 
tive part  of  the  verdict  or  sentence :  in  the  negative  they 
must  go  according  to  the  evidence  and  testimonies,  unless 
the  law  of  the  land  leave  the  case  to  their  private  know- 
ledge. As  for  example,  they  must  not  sentence  a  thief  or 
murderer  to  be  punished  upon  their  secret  unproved  know- 
ledge :  they  must  not  adjudge  either  monies  or  lands  to  the 
true  owner  from  another,  without  sufficient  evidence  and 
proof:  they  must  forbear  doing  justice,  because  they  are 
not  called  to  it,  nor  enabled.  But  positively  they  may  do 
no  inju3tice  upon  any  evidence  or  witness  against  their  own 
knowledge  of  the  truth  :  as  they  may  not  upon  known  false 
witness,  give  away  a  man's  land  or  money,  or  condemn  the 
innocent ;  but  must  in  such  a  case  renounce  the  office ;  the 
judge  must  come  off  the  bench,  and  the  jury  protest  that 
they  will  not  meddle,  or  give  any  verdict  (i^hatever  come  of 
it) ;  because  God  and  the  law  of  nature  prohibit  their  injus- 
tice. 

Object.  *  It  is  the  law  that  doth  it,  and  not  we.' 
Answ^  It  is  the  law  and  you ;  and  the  law  cannot  justify 
your  agency  in  any  unrighteous  sentence.     The    case  is 
plain  and  past  dispute. 

Tit.  2.  Directions  against  ConterUiom  Suits,  False-witnessing, 

and  Oppressive  Jtulgment. 

Direct,  i.  '  The  first  cure  for  all  these  sins,  is  to  know 
the  intrinsic  evil  of  them.*  Good  thoughts  of  sin  are  its 
life  and  strength.  When  it  is  well  known,  it  will  be  hated, 
and  when  it  is  hated,  it  is  so  far  cured. 

I.  The  evil  of  contentious  and  unjust  lawsuits. 

1.  Such  contentious  suits  do  shew  the  power  of  selfish- 
ness in  the  sinner ;  how  much  self-interest  is  inordinately 
esteemed.  2.  They  shew  the  excessive  love  of  the  world  ; 
how  much  men  overvalue  the  things  which  they  contend 
for.  3.  They  shew  men's  want  of  love  to  their  neighbours; 
how  little  they  regard  another  man's  interest  in  comparison 
of  their  own.  4.  They  shew  how  little  such  men  care  for 
the  public  good,  whidi  is  maintained  by  the  concord  and 


38:2  CHBISTIAN  DIRECTOilY.  [PAET   IV. 

lore  of  neighbours.  6.  Sach  contentions  are  powerful  en- 
gines of  the  devil  to  destroy  all  Christian  love  on  both 
sides  ;  and  to  stir  np  mutual  enmity  and  wrath  ;  and  so  to 
involve  men  in  a  course  of  sin,  by  further  uncharitableness 
and  injuries,  both  in  heart,  and  word,  and  deed.  6.  Poor 
men  are  hereby  robbed  of  their  necessairy  maintenance,  and 
their  innocent  families  subjected  to  distress.  7.  Uncon- 
scionable lawyers  and  court  officers,  who  live  upon  the  peo- 
ple's sins,  are  hereby  maintained,  eticouraged,  and  kept  up. 
8*  Laws  and  courts  of  justice  are  perverted,  to  do  men  wrong, 
which  were  made  to  right  them.  9.  And  the  offender  de- 
dareth  how  little  sense  heJiath  of  the  authority  or  love  of 
ChKl,and  how  little  sense  of  the  grace  of  our  Redeemer! 
Attd  how  far  he  is  from  being  himself  forgiven  through  the 
btood  of  Christ,  who  can  no  better  forgive  another. 

IL  The  evil  of  false  witness. 

1.  By  false  witness  the  innocent  are  injured;  robbery 
and  murder  are  cfommitted  under  pretence  of  truth  and  jus^ 
tice.  2.  The  name  of  Qod  is  horribly  abused,  by  the  crying 
sin  of  perjury  (of  which  before).  3.  The  presence  and  jus- 
tice of  Ood  are  contemned,  when  sinners  dare,  in  his  sight 
and  hearing,  appeal  to  his  tribunal,  in  the  attesting  of  a 
lie.  4.  Vengeance  is  begged  or  consented  to  by  the  sinner ; 
who  bringeth  Ood's  curse  upon  himself,  and  as  it  were  de- 
sireth  Ood  to  plague  or  damn  him  if  he  lie.  5.  Satan  the 
prince  of  malice  and  injustice,  and  the  father  of  lies,  and 
murders,  and  oppression  is  hereby  gratified,  and  eminently 
served.  6.  Ood  himself  is  openly  injured,  who  is  the  Fa- 
ther and  patron  of  the  innocent ;  and  the  cause  of  every 
righteous  person  is  mote  the  cause  of  Ood  than  of  man.  7. 
All  government  is  frustrated,  and  laws  abused,  and  all  men's 
security  for  their  reputations,  or  estates,  or  lives .  is  over- 
thrown, by  false  witnessed ;  and  consequently  human  con- 
verse is  made  undesirable  and  unsafe.  What  good  can  law, 
or  right,  or  innocency,  or  the  honesty  of  the  judge  do  any 
man,  where  false  witnesses  combine  against  him  ?  What 
^security  hath  the  moist  innocent  or  worthy  person,  for  his 
fame,  or  liberty,  or  estate,  or  life  ;  if  false  witnesses  con- 
lipire  to  defafne  him,  of  destroy  him  ?  And  then  how  shall 
men  endure  to  converse  with  one  another  ?  Either  the  in- 
nocent must  seek  out  a  wilderness,  and  fly  fh>m  the  face  Of 


CHAP.  XXII.]         CHRISTIAN  POLITICS.  383 

men  as  we  do  from  lions  and  tigers,  or  else  peace  will  be 
worse  than  war :  for  in  war  a  man  may  fight  for  his  life ;  but 
against  false  witnesses  he  hath  no  defence :  but  Ood  is  the 
avenger  of  the  innocent,  and  above  most  other  sins,  doth 
seldom  suffer  this  to  go  unpunished,  even  in  this  present 
world  ;  but  often  beginneth  their  hell  on  earth,  to  such  per^ 
jured  instruments  of  the  devil. 

III.  The  evil  of  unrighteous  judgments. 

1 .  An  unrighteous  judge  doth  condemn  the  cause  of  Ood 
himself;  for  every  righteous  cause  is  his.    2.  Yea,  he  con- 
demneth  Christ  himself  in  his  members  :  for  in  that  he  doth 
it  to  one  of  the  least  of  those  whom  he  calleth  brethren,  he 
doth  it  to  himself.     It  is  a  damnable  sin,  not  to  relieve  the 
innocent  and  imprisoned  in  their  distress,  when  we  havc^ 
power :  what  is  it  then  to  oppress  them  and  unrighteously 
condemn  ?    3.  It  is  a  turning  of  the  remedy  into  a  double 
misery,  and  taking  away  the  only  help  of  oppressed  inno- 
cency.    What  other  defence  hath  innocency^  but  law  and 
justice  ?     And  when  their  refuge  itself  doth  fall  upon  them 
and  oppress  them,  whither  shall  the  righteous  fly  ?    4.  It 
subverteth  laws  and  government,  and  abuseth  it  to  destroy 
the  ends  which  it  is  appointed  for.    5.  Thereby  it  tumeth 
human  society  into  a  state  of  misery,  like  the  depredationil 
of  hostility.     6.  It  is  a  deliberate,  resolved  sin,  and  not 
done  in  passion  by  surprise :  it  is  committed  in  that  place^ 
and  in  that  form  as  acts  of  greatest  deliberation  should  be 
done :  as  if  he  should  say,  '  Upon  full  disquisition,  evi-^ 
dence,  and  deliberation,  I  condemn  this  person,  and  his 
cause.'    7.  All  this  is  done  as  in  the  name  of  Ood,  and  by 
his  own  commission,  by  one  that  pretendeth  to  be  his  offi- 
cer or  minister  \    For  the  judgment  is  the  Lord's^.     And 
how  great  a  wickedness  is  it  thus  to  blaspheme,  and  to  re- 
present him  as  satan,  an  enemy  to  truth  and  righteousness, 
to  his  servants  and  himself?     As  if  he  had  said,  '  Ood  hath 
sent  me  to  condemn  this  cause  and  person.'     If  false  pro- 
phets sin  so  heinously  who  belie  the  Lord,  and  say,  '  He 
hath  sent  us  to  speak  this,'  (which  is  untruth) ;  the  sin  of 
false  judges  cannot  be  much  less.     8.  It  is  sin  against  the 
most  full  and  frequent  prohibitions  of  Ood.     Read  over 
Exod.  xxiii.  1 — 3,  &c.     Lev.     Deut.  i.   16,  17.     xvi.  18. 

>  Rom.  iiLS— 6.  ^  f  Chroo.  six. 5— 8. 10. 


384  CHRISTIAN  DIRECTORY.  [PART IV. 

Isa.  i.  17. 20.  23.  Deut.  xxiv.  17.  xxvii.  19.  "  Cursed  be 
he  that  perverteth  the  judgment  of  the  stranger,  the  father- 
less, and  widow,  and  all  the  people  shall  say  Amen.''  Ezra 
▼ii.  26.  Psal.  xxxiii.  5.  xxxvii.  28.  Ixxii.  2.  xciv.  15. 
cvi.  3.  30.  Prov.  xvii.  27.  xix.  28.  xx.  8.  xxix.  4. 
xxxi.  5.  Eccles.  v.  8.  Isa.  v.  7.  x.  2.  Ivi.  1,2.  lix.  14, 
15.  Jer.  V.  1.  yii.  5.  ix.  24.  Ezek.  xyiii.  8.  xlv.  9. 
Hos.  xii.  6.  Amos  v.  7. 15. 24.  vi.  12.  Mic.  iii.  9.  Zech. 
yii.  9.  viit.  16.  Oen.  xviii.  19.  Prov.  xxi.  3.  7.  15.  I 
cite  not  the  words  to  avoid  prolixity.  Scarce  any  sin  is  so 
oft  and  vehemently  condemned  of  Ood.  9.  False  judges 
cause  the  poor  to  appeal  to  Ood  against  them,  and  the  cries 
of  the  afflicted  shaJl  not  be  forgotten  ^.  10.  They  call  for 
God's  judgment  upon  themselves,  and  devolve  the  work  into 
his  hands :  how  can  that  man  expect  any  other  than  a  judg- 
ment of  damnation,  from  the  righteous  Ood,  who  hath  de- 
liberately condemned  Christ  himself  in  his  cause  and  ser- 
vants, and  sat  in  judgment  to  condemn  the  innocent  ?  "  The 
Lord  hath  prepared  his  throne  for  judgment,  and  he  shall 
judge  the  world  in  righteousness,  he  shall  minister  judgment 
to  the  people  in  uprightness ;  he  will  be  a  refuge  for  the  op- 
pressed^." ^*  He  will  bring  forth  thy  righteousness  as  the 
light,  and  thy  judgment  as  the  noon-day  *."  ''  Justice  and 
judgment  are  the  habitation  of  his  throne  V  "  The  Lord  exe- 
cuteth  righteousness  and  judgment  for  all  that  are  oppress- 
ed^." In  a  word,  the  sentence  of  an  unjust  judge  is  passed 
against  his  own  soul,  and  he  calleth  to  God  to  condemn  him 
righteously,  who  unrighteously  condemneth  others.  Of  all 
men  he  cannot  stand  in  judgment,  nor  abide  the  righteous 
doom  of  Christ. 

Direct,  ii.  '  When  you  well  understand  the  greatness  of 
the  sin,  find  out  and  overcome  the  root  and  causes  of.  it  in 
yourselves:  especially  selfishness,  covetousness  and  pas- 
sion.' A  selfish  man  careth  not  what  another  suffereth,  so 
that  his  own  ends  and  interest  be  promoted  by  it.  A  co- 
vetous man  will  contend  and  injure  his  neighbour  whenever 
his  own  commodity  requireth  it.  He  so  much  loveth  his 
money,  that  it  can  prevail  with  him  to  sin  against  Ood,  and 
cast  away  his  own  soul ;  much  more,  to  hurt  and  wrong  his 

c  Luke  xviii.  5—8.  ^  Pwl.  ix.  7—9.  •  Paal.  xxxvii.  6. 

'  PsaL  Ixxxix.  14.  '  Psul.  dii.  6.    cxlvu  7. 


1 

imAP.  XXII.]        CHRISTIAN    POLITICS*  38^ 

• 

neigbbour.  A  proud  and  passionate  man  is  so  thirsty  after 
revenge,  to  make  others  stoop  to  him,  that  he  careth  not 
what  it  cost  him  to  accomiplish  it«  Overcome  these  inward 
vicea,  and  you  may  easily  forbear  the  outward  sins. 

Direct,  iii.  *  Love  your  neighbours  as  yourselves  :'  for 
that  is  the  universal  remedy  against  all  injurious  and  un- 
ehilritable  undertakings. 

Direci.  iv.  '  Keep  a  tender  conscience,  which  will  not 
md^e  light  of  sin.'  It  is  those  that  have  seared  their  con^ 
sciences  by  infidelity  or  a  co<urse  of  sinning,  who  dare  ven- 
ture with  Judas  or  Oehazi  for  the  prey,  and  dare  oppress  the 
poor  and  innocent,  and  feel  not,  noi*  fear,  whilst  they  cast 
themselves  on  the  revenge  of  God« 

XHticL  V.  ^  Remember  the  day  when  €tll  these  causes 
must  be  heard  again,  and  the  righteous  God  will  set  aU 
straight,  and  vindicate  the  cause  of  the  oppressed.'  Con- 
sider what  a  dreadful  appearance  that  man  is  like  to  have 
at  the  bar  of  heaven,  who  hath  falsely  accused  or  condemned 
the  just  in  the  courts  of  men.  What  a  terrible  indictment^ 
accusation^  conviction  and  sentence  must  that  man  expect! 
If  the  hearing  of  righteousBess  and  the  judgment  to  cotne 
made  Felix  tremble,  surely  it  is  infidelity  or  the  plague  of 
a  stupified  heart,  which  keepeth  contentious  persons,  per- 
verters  of  justice,  false  witnesses  and  unjust  Judges  from^ 
trembling. 

Direct,  vj.  *  Remember  the  presence  of  that  God  who 
must  beyour  final  judge.'  That  he  seeth  all  your  pride  and 
covetousness,  and  all  your  secret  contrivances  for  revenge, 
and  is  privy  to  all  your  deceits  and  injuries*  You  commit 
them  in  his  open  sight. 

Direct,  vii.  '  Meddle  not  with  lawsuits  till  you  have  of- 
fered an  equal  arbitration  of  indifierent  men,  or  used  all 
possible  means  of  love  to  prevent  them  '  Lawsuits  are  not 
the  first,  but  the  last  remedy.  Try  all  others  before  you  use 
them. 

Direct,  viii.  '  When  you  must  needs  go  to  law,  compose 
your  minds  to  unfeigned  love  towards  him  that  you  must 
contend  with,  and  watch  over  your  hearts  with  suspicion 
And  the  strictest  care,  lest  secret  disaffection  get  advantage 
by  it :  and  go  to  your  neighbour,  and  labour  to  possess  his 
lieart  also  with  love,  and  to  demulce  his  mind ;  that  you  majf 

VOL.   VI.  c   c 


986  CHRISTIAN    DIRECTORY.  [PART  IV. 

not  use  the  courts  of  justice,  as  soldiers  do  their  weapons, 
to  do  the  worst  they  can  agaiust  another,  as  an  enemy ;  bat 
as  loving  friends  do  use  an  amicable  arbitration ;  resolving 
contentedly  to  stand  to  what  the  judge  determine th,  with- 
out any  alienation  of  mind,  or  abatement  of  brotherly 
love/ 

Direct,  ix.  'Be  not  too  confident  of  the  righteousness  of 
your  own  cause ;  but  ask  counsel  of  some  understanding, 
godly,  and  impartial  men ;  and  hear  all  that  can  be  said,  and 
patiently  consider  of  the  case,  and  do  as  you  would 
have  others  do  by  you/ 

Direct,  x.  *  Observe  what  terrors  of  conscience  use  to 
haunt  awakened  sinners,  especially  on  a  death-bed,  for  such 
sins  as  false  witnessing,  and  false  judging,  and  oppressing, 
and  injuring  the  innocent,  even  above  most  other  sins.' 


CHAPTER  XXIII. 


Casei  of  Conscience,  and  Directions  against  Backbiting,  Slan- 
dering and  Einl  Speaking. 

Tit.  1.      Cases   of  Conscience  about  Backbiting   and   Evil 

Speaking. 

Quest.  I.  '  May  I  not  speak  evil  of  that  which  is  evil?  and 
xall  every  one  truly  as  he  is  ?* 

Answ.  You  must  not  speak  a  known  falsehood  of  any 
man  under  pretence  of  charity  or  speaking  well.  But  you 
are  not  to  speak  all  the  evil  of  every  man  which  is  true  :  as 
opening  the  faults  of  the  king  or  your  parents,  though  never 
so  truly,  is  a  sin  against  the  fifth  commandment,  "  Honour 
thy  father  and  mother  /'  so  if  you  do  it  without  a  call,  you 
sin  against  your  neighbour's  honour,  and  many  other  ways 
offend. 

Quest.  II.  '  Is  it  not  sinful  silence,  and  a  consenting  to, 
or  countenancing  of  the  sins  of  others,  to  say  nothing 
against  them,  as  tender  of  their  honour  V 

Answ.  It  is  sinful  to  be  silent  when  you  have  a  call  to 
speak  :  if  you  forbear  to  admonish  the  offender  in  love  be- 
tween him  and  you,  when  you  have  opportunity  and  just 


CHAP.  XXIII.]       CHRISTIAN  POLITICS.  387 

cause,  it  is  sinful  to  be  silent  then.  But  to  silence  bjack- 
biting  is  no  sin.  If  you  must  be  guilty  of  every  man's  sin 
that  ydu  talk  not  against  behind  his  back,  your  whole  dis- 
course must  be  nothing  but  backbiting. 

Quest,  III.  '  May  I  not  speak  that  which  honest,  religious, 
credible  persons  do  report?' 

Answ.  Not  without  both  a  sufficient  evidence,  and  a  suf- 
ficient call.  You  must  not  judge  of  the  action  by  the  per- 
son, but  of  the  person  by  the  action.  Nor  must  you  imitate 
any  man  in  evil  doing.  If  a  good  man  abuse  you,  are  you 
willing  that  all  men  follow  him  and  abuse  yau  more  ? 

Quest,  IV.  *  May  I  believe  the  bad  report  of  an  honest, 
credible  person  Y 

Answ.  You  must  first  consider  whether  you  may  hear  it, 
or  meddle  with  it :  far  if  it  be  a  case  that  you  have  nothing 
to  do  with,  you  may  not  set  your  judgment  to  it,  either  to 
believe  it,  or  to  disbelieve  it.  And  if  it  be  a  thing  that  you 
are  called  to  judge  of,  yet  every  honest  man's  word  is  not 
presently  to  be  believed :  you  must  first  know  whether  it  be 
a  thing  that  he  saw,  or  is  certain  of  himself,  or  a  thing  which 
he  only  taketh  upon  report:  and  what  his  evidence  and 
proof  is  ;  and  whether  he  be  not  engaged  by  interest,  pas- 
sion, or  any  difference  of  opinion :  or  be  not  engaged  in 
some  contrary  faction,  where  the  interest  of  a  party  or  cause 
m  his  tenptation  :  or  whether  he  be  not  used  to  rash  reports 
and  uncharitable  speeches :  and  what  concurrence  of  tes- 
tijosojaies  there  is,  and  what  is  said  on  the  other  side :  espe<- 
cialiy  what  the  person  accused  saith  in  hie^own  defence.  If 
it  be  so  heinous  a  crime  in  public  judgment,  to  pass  sen- 
teuee  before  both  parties  are  heard,  and  to  condemn  a  man 
hf^Qf^  he  .speak  for  hiodself ;  it  cannot  be  justifiable  in  pri- 
vsiAe  jwlgmeiU;.  Would  you  be  willing  yourselves  thai  all 
aboMJid  be  beUeved  of  you,  which  is  spoken  by  any  honest 
B»an?  Amd  how  wacertain  are  we  of  other  men's  honesty^ 
tfa^iyt  we  should  on  that  account  think  ill  of  others ! 

Quest.  V'.  ■'  May  I  not  speak  evil  of  them  that  are  enemies 
to  God«  io  religion  and  godliness,  and  are  open  persecutors 
of  ii;  or  ane  eoepnies  to  the  king  or  church  V 

Answ.  Yott  ms^  on  all  meet  occasions  speak  evil  of  the 
atn ;  and  of  the  persons  when  you  have  a  just  call;  batoot 
at  your  own  pleasure. 


388  CHRISTIAN    DIRECTORY.  [PART  IV. 

Quest.  VI.  '  What  if  it  be  one  whose  honour  and  credit 
countenanceth  an  ill  cause^  and  his  dishonour  would  dis- 
able him  to  do  hurt  V 

Answ.  You  may  not  belie  the  devil,  nor  wrong  the  worst 
man  that  is,  though  under  pretence  of  doing  good ;  God 
needeth  not  malice,  nor  calumnies,  nor  injustice  to  his  glory : 
it  is  an  ill  cause  that  cannot  be  maintained  without  such 
means  as  these.  And  when  the  matter  is  true,  you  must 
have  a  call  to  speak  it,  and  you  must  speak  it  justly,  without 
unrighteous  aggravations,  or  hiding  the  better  part,  which 
should  make  the  case  and  person  better  understood.  There 
is  a  time  and  due  manner,  in  which  that  man's  crimes  and 
just  dishonour  may  be  published,  whose  false  reputation  in- 
jureth  the  truth.  But  yet  I  must  say,  that  a  great  deal  of 
villany  and  slander  is  committed  upon  this  plausible  pre- 
tence ;  and  that  there  is  scarce  a  more  common  cloak  for  the 
most  inhuman  lies  and  calumnies. 

Quest,  vii.  '  May  I  not  lawfully  make  a  true  narration 
of  such  matters  of  fact,  as  are  criminal  and  dishonourable  to 
offenders  ?  Else  no  man  may  write  a  true  history  to  pos- 
terity of  men'-s  crimes/ 

Answ.  When  you  have  a  just  call  to  do  it,  you  may ;  but 
not  at  your  own  pleasure.  Historians  may  take  much  more 
liberty  to  speak  the  truth  of  th^  dead,  than  you  may  of  the 
living  :  though  no  untruth  must  be  spoken  of  either :  yet 
the  honour  of  princes  and  magistrates  while  they  are  alive 
is  needful  to  their  government,  and  therefore  must  be  main- 
tained, ofttimes  by  the  concealment  of  their  faults  :  and  so 
proportionably  the  honour  of  other  men  is  needful  to  a  life 
of  love,  and  peace,  and  just  society ;  but  when  they  are  dead, 
they  are  not  subjects  capable  of  a  right  to  iemy  such  honour 
as  must  be  maintained  by  such  silencing  of  the  truth,  to  the 
injury  of  posterity:  and  posterity  hath  usually  a  right  to 
historical  truth,  that  good  examples  may  draw  them  to 
imitation,  and  bad  examples  may  warn  them  to  take  heed 
of  sin.  God  will  have  the  name  of  the  wicked  to  rot ;  and 
the  faults  of  a  Noah,  Lot,  David,  Solomon,  Peter,  &c.  shall 
be  recorded.  Yet  nothing  unprofitable  to  posterity  may  be 
recorded  of  the  dead,  though  it  be  true ;  nor  the  faults  of 
men  unnecessarily  divulged ;  much  less  may  the  dead  be 
slandered  or  abused. 


CHAP.  XXIII.]      CHRISTIAN  POLITICS.  .  389 

Quest.  Tin.  ^  What  if  it  be  one  that  hath  been  oft  ad- 
monished in  vain?  May  not  the  faults  of  such  an  one  be 
mentioned  behind  his  back  V 

Answ.  I  confess  such  an  one  (the  case  being  proved,  and 
he  being  notoriously  impenitent)  hath  made  a  much  greater 
forfeiture  of  his  honour,  than  other  men:  and  no  man  can 
save  that  man's  honour  who  will  cast  it  away  himself.  But 
yet  it  is  not  every  one  that  committeth  a  sin  after  admo- 
nition, who  is  here  to  be  understood ;  but  such  as  are  imr 
penitent  in  some  mortal  or  ruling  sin  :  for  some  may  sin  oft 
«  in  a  small  and  controverted  point,  for  want  of  ability  to  dis- 
cern the  truth ;  and  some  may  live  in  daily  infirmities  (as 
the  best  men  do),  which  they  condemn  themselves  for,  and 
desire  to  be  delivered  from.  And  even  ihe  most  impenitent 
man's  sins,  must  not  be  meddled  with  by  every  one  at  his 
pleasure,  but  only  when  you  have  just  cause. 

Quest,  IX.  '  What  if  it  be  one  whom  I  cannot  speak  to 
face  to  face  ?* 

Answ.  You  must  let  him  alone,  till  you  have  just  cause 
to  speak  of  him. 

Ctuest.  X.  *  When  hath  a  man  a  just  cause  and  call  to 
open  another's  faults  V 

Answ.  Negatively  :  1.  Not  to  fill  up  the  time  with  other 
idle  chat,  or  table  talk.  2.  Not  to  second  any  man,  how 
good  soever,  who  backbiteth  others ;  no,  though  he  pretend 
to  do  it  to  make  the  sin  more  odious,  or  to  exercise  godly 
sorrow  for  other  men's  sin.  3.  Not  whenever  interest,  pas- 
sion, faction,  or  company  seemeth  to  require  it.  But,  affir- 
matively, 1.  When  we  may  speak  it  to  his  face  in  love  and 
privacy,  in  due  manner  and  circumstances,  as  is  most  hop^^ 
ful  to  conduce  to  his  amendment.  2.  When,  after  due  ad- 
monition, we  take  two  or  three,  and  after  that  tell  the 
church  (in  a  case  that  requireth  it).  3.  When  we  have  a 
sufficient  cause  to  accuse  him  to  the  magistrate.  4.  When 
the  magistrate  or  the  pastors  of  the  church,  reprove  or  pu- 
nish him.  6.  When  it  is  necessary  to  the  preservation  of 
another :  as  if  I  see  my  friend  in  danger  of  marrying  with  a 
wicked  person,  or  taking  a  false  servant,  or  trading  and  bar- 
gaining with  one  that  is  like  to  overreach  him,  or  going 
among  cheaters,  or  going  to  hear  or  converse  with  a  dan- 
gerous heretic  or  seducer ;  I  must  open  the  faults  of  those 


*  CHRISTIAN    DIRfiCTORY.  [PART  ]▼« 

tliat  the  J  are  in  danger  of,  so  far  as  tbeir  safety  and  mj  cha- 
rity require*  6.  When  it  is  any  treason  or  conspiracy 
against  the  king  or  commonwealth ;  where  my  concealment 
may  be  an  injury  to  the  king»  or  damage  or  dai^er  to  the 
kiti^om.  7.  When  the  person  himself  doth^  by  his  self- 
JQstifieation,  force  me  to  it.  8w  When  his  reputation  is  so 
bntlt  upon  the  injury  of  others^  asd  slanders  of  the  jmst,  thai 
the  justifying  of  him  is  the  condeoming  of  the  innocent,  we 
may  then  indirectly  condemn  him,  by  vindicating  the  just : 
as  if  it  be  in  a  case  of  contention  between  two,  if  we  eanaot 
jnstify  the  right  without  dishonour  to  the  injurious,,  there  is 
no  remedy  but  he  must  bear  his  blame.  9.  When  a  man^s 
notorious  wickedness  hath  set  him  up  as  a  spectacle  of 
warning  and  lamentation,  so  that  his  crimes  cannot  be  hid,, 
and  he  haih  forfeited  his  reputation,  we  most  give  others 
warning  by  his  fall.  As  an  excommunicate  person,  or  ma- 
lefactor at  the  gallows,  &c.  10.  When  we  ha^e  just  occa- 
sion to  make  a  bare  narrative  of  some  public  matters  of 
fact:  as  if  the  sentence  of  a  judge,  or  punishment  of  offen- 
ders, &.C.  11.  When  the  crime  is  so  heinous,,  as  that  all 
good  persons  are  obliged  to  join  to  make  it  odious,  as  Pki- 
nehas  was  to  execute  judgment.  As  in  cases  of  open  re- 
bellion, treason,  blasphemy,  atheism,  idolatry,  murders,  per- 
jury, cruelty  :  such  as  the  French  massacre,  the  Irish  far 
greater  massacre,  the  murdering  of  kings,  the  Powder-plot,, 
the  burning  of  London,  8cc.  Crimes  notorious,  should  not 
go  about  in  the  mouths  or  ears  of  men,  but  with  just  detes- 
tation. 12.  When  any  person's  false  reputation  is  a  se- 
ducement  to  men's  souls,  and  made  by  himself  or  others  the 
instruments  of  God's  dishonour,  and  the  injury  of  chiurch  or 
state,  or  others,  though  we  may  do  no  unjust  thing  to  blast 
his  reputation,  we  may  tell  the  truth  so  far  as  justice^  or 
mercy,  or  piety  requireth  it. 

Quest.  XI.  *  What  if  I  hear  daubers  applauding  wicked 
men,  and  speaking  well  of  them,  and  extenuating  their  crimes,, 
and  praising  them  for  evil  doing  V 

Answ.  You  must  on  all  just  occasions  speak  evil  of  sin; 
but  when  that  is  enough,  you  need  not  meddle  with  the  sin- 
ner ;  no,  not  though  other  men  applaud  him,  and  you  know 
it  to  be  false :  for  you  are  not  bound  to  contradict  every 
folsehood  which  you  hear.     But  if  in  any  of  the  twelve  fore** 


CHAP.  XXIII.J       CHRISTIAN  POLITICS.  381 

mentioned  ca^es  you  bare  a  call  to  do  it  (as  for  the  presstf- 
vation  of  the  heareni  from  a  snare  thereby ;  as  if  men  com«> 
mend  a  traitor  or  a  wicked  man  to  draw  another  to  like  bis 
way),  in  such  oases  you  may  contradict  the  false  report. 

Quest.  XII.  '  Are  we  bound  to  reprove  every  backbiter, 
in  this  age  when  honest  people  are  grown  to  make  little 
conscience  of  it,  but  think  it  their  duty  to  divulge  men's 
faults  r 

Anno.  Most  of  all ;  that  you  may  stop  the  stream  of  this 
common  sin :  ordinarily  whenever  we  can  do  it  without 
doing  greater  hurt,  we  should  rebuke  the  tongue  that  re- 
porteth  evil  of  other  men  causelessly  behind  ^eir  backs : 
for  our  silence  is  their  encouragement  in  sin. 

Tit.  2.  Directions  against  Backbiting,  Slandering  and  EM 

Speaking. 

Direct,  u  '  Maintain  the  life  of  brotherly  love.  Love 
your  neighbour  as  yourself.' 

Direct,  ii.  '  Watch  narrowly  lest  interest  or  passion 
should  prevail  upon  you.'  For  where  these  prevail,  the 
tongue  is  set  on  fire  of  hell,  and  will  set  on  fire  the  course 
of  nature  *.  Selfishness  and  passion  will  not  only  prompt 
you  to  speak  evil,  but  also  to  justify  it,  and  think  you  do 
well ;  yea,  and  to  be  angry  with  those  that  will  not  hearken 
to  you  and  believe  you* 

Direct,  iii.  '  Especially  involve  not  yourselves  in  any 
faction,  religious  or  secular.'  1  do  not  mean  that  you  should 
not  imitate  the  best,  and  hold  most  intimate  communion 
with  them  ;  but  that  you  abhor  unlawful  divisions  and  sid- 
ings ;  and  when  error,  or  uncharitableness,  or  carnal  inte- 
rest hath  broken  the  church  into  pieces  where  you  live,  and 
one  is  of  Paul,  and  another  of  Apollos,  and  another  of  Ce- 
phas, one  of  this  party,  and  another  of  that ;  take  heed  of 
espousing  the  interest  of  any  party,  as  it  stands  cross  to  the 
interest  of  the  whole.  It  would  have  been  hardly  credible, 
if  sad  experience  had  not  proved  it,  how  commonly  and 
heinously  almost  every  sect  of  Christians  do  sin  in  this  point 
against  each  other !  And  how  far  the  interest  of  their  sect, 
which  they  account  the  interest  of  Christ,  will  prevail  with 

*  Jamct  ii. 


V 


•192  CHRISTIAN    DIRECTORY.  [«ART  IT- 

multitudes  even  of  zealous  pec^e,  to  belie,  calumniate,  back- 
bite, and  reproach  those  that  are  against  their  ofMnion  wnd 
their  party  ?     Yea,  how  easily  will  they  proceed  beyond  re- 
proaches, to  bloody  persecutions.    He  that  thinketh  he 
4oth  God  service  by  killing  Christ  or  hi&  disciples,  will 
think  that  he  doth  him  service  by  calling  him  a  deceiver^ 
and  one  that  hath  a  devil„  a  blasphemer,  and  an  enemy  to 
Caesar,  and  calling  his  disciples  pestilent  fellows  and  movers 
of  sedition  among  the  people,,  and  accounting  them  as  the 
filth  sgid  ofiscouring  of  the  world.     That  zeal  which  mur- 
dered and  destroyed  many  hundred  thousand  of  the  Wal- 
denses  and  Albigenses,.  and  thirty  thousand  or  fovty  thou- 
sand in  one  French  massacre,  and  two  hundred  thousand 
in  one  Irish  massacre,  and  which  kindled  the  Maryao 
bonfires  in  England,  made  the  powderHotune,  and  burnt 
the  city  of  London,  and  keepeth  up  the  Inquisition,  I  say^ 
that  zeal  will  certainly  think  it  a  service  to  the  church,  (that 
is,,  their  sect,)  to  write  the  most  odious  lies  and  slanders  of 
Luther,  Zuinglius,  Calvin,  Beza,.and  any  such  excellent  ser- 
vants of  the  Lord.    So  full  of  borrid>  impudent  lies  are  the 
writings  of  (not  one  but)  many  sects  against  those  that  were 
their  chief  opposers,  that  I  still  admonish  all  pjosterity,.  to 
see  good  evidence  for  it,  before  they  believe  the  hard  sayings 
of  any  factious  historian  or  divine,  against  those  that  are 
against  his  party.    It  is  only  men  of  eminent  conscience^ 
and  candour,  and  veracity,  and  impartiality,  who  are  to  be 
believed  in  their  bad  report  of  others,  except  where  notoriety 
or  very  good  evidence  doth  command  belief  above  their  own 
authority  and  veracity.  A  sidii;kg  faqtious  zeal,  which,  is  hot- 
ter for  any  sect  or  party,  than  for  the  common  Christianity 
and  catholic  church,  is  always  a  railii^,  a  lying,  and  a  slan- 
dering zeal,  and  is  notably  described,  James  iii.,  as. ''  earth- 
ly, sensual,  and  devilish/'  causing  **  envy,  strife^  and  every 
evil  work.'* 

Direct,  iv.  '  Observe  well  the  commonness  of  this  sin  of 
backbiting,  that  it  may  make  you  the  more  afraid  of  falling 
into  that  which  so  few  do  escape*'  I  will  not  say,  among 
high  and  low,  rich  and  poor,  court  and  country,  how  com- 
mon is  this  sin :  but  among  men  professing  the  greatest  zeal 
and  strictness  in  religion,  how  few  make  conscience  of  it# 
Mark  in  all  companies  that  you  come  into,  how  common  it 
i^  to  take  liberty  to  say  what  they  think  of  all  men ;  yea,  to 


CHAP.  XXIII.]  CHRISTIAN  POLITICS.  393 

report  what  they  hear,  though  they  dare  not  say  that  they 
believe  it !  And  how  commonly  the  relating  of  other  men's 
faults,  and  telling  what  this  man  or  that  man  i&,  or  did,  or 
said,  is  part  of  the  chat  to  waste  the  hour  in  ?  And  if  it  be 
but  true,  they  think  they  sin  not :  nay,  nor  if  they  did  bat 
hear  that  it  is  true.  For  my  part  I  must  profess,  that  my 
conscience  having  brought  me  to  a  custom  of  rebuking  such 
backbiters,  I  am  ordinarily  censured  for  it,  either  as  one 
that  loveth  contradiction,  or  one  that  defendeth  sin  and  wick- 
edness, by  taking  part  with  wicked  men:  all  because  I 
would  stop  the  course  of  this  common  vice  of  evil  speaking 
and  backbiting  where  men  have  no  call.  And  I  must  thank- 
fully profess,  that  among  all  other  sins  in  the  world,  the  sins 
of  selfishness,  pride,  and  backbiting,  I  have  been  most 
brought  to  hate  and  fear,  by  the  observation  of  the  common- 
ness of  them,  even  in  persons  seeming  godly :  nothing  hath 
fixed  an  apprehension  of  their  odiousness  so  deeply  in  me, 
nor  engaged  my  heart  against  them  above  all  other  sins  so 
much,  as  this  lamentable  experience  of  their  prevalence  in 
the  world,  among  the  more  religious,  and  not  only  in  the 
profane. 

Direct,  v.  '  Take  not  the  honesty  of  the  person,  as  a  suf- 
ficient cause  to  hear  or  believe  a  bad  report  of  others.'  It 
is  lamentable  to  hear  how  far  men,  otherwise  honest,  do  too 
often  here  offend.  Suspect  evil  speakers,  and  be  not  over 
credulous  of  them.  Charity  thinketh  not  evil,  nor  easily  and 
hastily  believeth  it.  Liars  are  more  used  to  evil  speaking, 
than  men  of  truth  and  credit  are.  It  is  no  wrong  to  the 
best,  that  you  believe  him  not  when  he  backbiteth  without 
good  evidence. 

Direct.  VI.  '  Rebuke  backbiters,  and  encourage  them 
not  by  hearkening  to  their  tales.'  '*  The  north  wind  driveth 
away  rain,  so  doth  an  angry  countenance  a  backbiting 
tongue  ^."  It  may  be  they  think  themselves  religious  per- 
sons, and  will  take  it  for  an  injury  to  be  driven  away  with 
an  angry  countenance :  but  Ood  himself,  who  loveth  his  ser- 
vants better  than  we,  is  more  offended  at  their  sin ;  and 
that  which  offendeth  him,  must  offend  us.  We  must  not 
hurt  their  souls,  and  displease  Ood,  by  drawing  upon  us  the 
guilt  of  their  sins,  for  fear  of  displeasing  them.    Tell  tbem 


894  GfiRlSTlAK  DIRECTORY.  [PART  lY. 

how  Qod  doth  hate  backbiting,  and  advise  them  if  they 
know  any  hurt  by  others,  to  go  to  them  privately,  and  tell 
them  of  it  in  a  way  that  tendeth  to  their  repentance. 

Direct,  vu  *  Use  to  make  mention  of  the  good  which  is 
in  others ;'  (except  it  be  unseasonable,  and  will  seem  to  be 
a  promoting  of  their  sin :)  (Jod's  gifts  in  every  man  deserve 
commendations ;  and  we  have  allowance  to  mention  men's 
virtues  oftener  than  to  mention  their  vices.  Indeed  when 
a  bad  man  is  praised  in  order  to  the  disparagement  of  the 
good,  or  to  honour  some  wicked  cause  or  action  against 
tmth  and  godliness,  we  must  not  concur  in  such  malieioos 
praises :  but  otherwise  we  must  commend  that  which  is  truly 
commendable  in  all.  And  this  custom  will  have  a  double 
benefit  against  backbiting  :  it  will  use  your  own  tongues  to 
ft  contrary  course,  and  it  will  rebuke  the  evil  tongues  of 
others,  and  be  an  example  to  them  of  more  charitable  Ian* 
guage. 

Direct,  viii.  *  Understand  yourselves,  and  speak  often 
to  others,  of  the  sinftilness  of  evil-speaking  and  backbiting.' 
Shew  them  the  Scriptures  which  condemn  it,  and  the  in- 
trinsical  malignity  which  is  in  it :  as  here  foUowetb. 

Direct.  ix.  '  Make  conscience  of  just  reproof  and  ex- 
horting sinners  to  their  faces.'  Oo  tell  them  of  it  privately 
lind  lovingly,  and  it  will  have  better  effects,  and  bring  yon 
more  comfort,  and  cure  the  sin  of  backbiting. 

Tit.  3.  The  Ecil  of  Backbiting  and  Evil-speaking. 

I.  It  is  forbidden  of  God  among  the  heinous,  damning 
sins,  and  made  the  character  of  a  notorious  wicked  person, 
tpdd  the  avoiding  of  it  is  made  the  mark  of  such  as  are  ac- 
cepted of  Qod,  and  shall  be  saved :  in  Rom.  i.  29,  30.  it  is 
made  the  mark  of  a  reprobate  mind,  and  joined  with  murder, 
ftnd  hating  God,  viz.  "  full  of  envy,  debate,  deceit,  malignity, 
whisperers,  backbiters.''  "  Lord,  who  shall  abide  in  thy 
tabernacle?  Who  shall  dwell  in  thy  holy  hill?  He  that 
backbiteth  not  with  his  tongue,  nor  doeth  evil  to  his  neigh- 
bour, nor  taketh  up  a  reproach  against  bis  neighbour*/' 
And  when  Paul  describeth  those  whom  he  must  sharply  re- 
buke and  censure,  he  just  describeth  the  factious  sort  of 

<  Pud  xw.  u 


•  XXIII.]  CHRISTIAN  PCMiITIGS.  .     38ft 

0 

Christians  of  our  times.  **  For  I  fear  lest  when  I  come,!  shall 
not  find  you  such  as  I  would,  and  thai  I  shall  be  found  unto 
you  such  as  ye  would  not :  lest  there  be  debates^  envyingit 
wraths,  strifes,  baokbitings,  whispering^,  swellings,  tu- 
mults^/' ''Let  all  bitterness,  and  wrath,  and  anger,  and 
clamour,  and  evil-speaking  be  put  away  from  you,  with  all 
malice,  and  be  kind  one  to  another>  and  tender  hearted  ^^^-^^ 

2.  It  is  a  sin  which  gratifieth  satan,  and  senreth  his  ma*- 
lice  against  our  neighbour.  He  is  malicious  against  aU, 
and  speaking  eyil,  and  doing  hurt,  are  the  workr  which  are 
suitable  to  his  malignity !  And  should  a  Christian  make 
his  tongue  the  instrument  of  the  accuser  of  the  brethren^  16 
do  his  work  against  each  other? 

3.  It  signifieth  want  of  Christian  love.  For  love  speak- 
eth  not  evil,  nor  openeth  menV  faults  without  a  cause^  but 
covereth  infirmities  :  much  less  will  it  lie  and  slander  othelt, 
and  carry  about  uncertain  reports  against  them.  It  is  not 
to  do  as  you  would  be  done  by  :  and  how  essential  love  ia 
to  true  Christianity,  Christ  himself  hath  often  told  us. 

4.  It  is  a  sin  which  directiy  serveth  to  destroy  the  hearerlft 
love,  and  consequentiy  to  destroy  their  so>uls.  If  the  back^ 
biter  understood  himself,  he  would  confess  that  it  is  his  velry 
end  to  cause  you  to  hate  (or  abate  your  love  to)  him  whot6 
he  speaketh  evil  of.  He  that  speaketh  good  of  a  man^  mk 
presenteth  him  amiable ;  for  amiableness  and  goodness  are 
all  one.  And  he  that  speaketh  evil  of  a  man  representeth 
him  hateful  or  unlovely :  for  hatefulness,  unloveliness,  and 
evil  lire  all  one.  And  as  it  is  not  the  natural  way  of  winning 
love,  to  entreat  and  beg  it,  and  say,  I  pray  you  love  this  pei^ 
son,  or  that  thing ;  but  to  open  the  goodness  of  the  thing 
or  person,  which  will  command  love :  so  is  it  not  the  ott^ 
tural  way  to  stir  up  hatred,  by  entreating  men  to  hate  thh 
man  or  that ;  but  to  tell  how  bad  they  are,  which  will  cbna-* 
mand  hatred  in  them  that  do  believe  it.  Therefore  to  speak 
evil  of  another,  is  more  than  to  say  to  the  hearers, '  I  pray 
you  hatte  this  man,  or  abate  your  love  to  him.*  And  that 
the  killing  of  love  is  the  killing  or  destroy  ing  of  men's  souli^ 
the  apostle  John  doth  frequently  declare. 

5.  And  it  tendeth  also  to  destroy  the  love,  and  conse-> 
quently  the  soul  of  him  that  you  speak  evil  of.     For  whea 

«  t  Cor.  xu  <0.  •  Eph.  iv.  Sl. 


30tf  CHRISTIAN  DIRECTORY.  [PART    IV. 

it  cometh  to  his  hearing,  (as  one  way  or  other  it  may  doO 
what  evil  you  have  reported  of  him  behind  his.  back,  it  ten-^ 
deth  to  make  him  hate  you,  and  so  to  make  him  worse. 

6.  It  is  a  great  make-bate  and  peace-breaker  whererer  it 
is  practised.  It  tendeth  to  set  people  together  by  the  ears. 
When  it  is  told  that  such  an  one  spake  eyil  of  you  in  such  a 
place,  there  are  then  heartburnings,  and  rehearsals,  and  sid- 
ings, and  such  ensuing  malice  as  the  devil  intended  by  this 
design. 

7.  They  that  use  to  speak  evil  of  others  behind  their 
backs,  it  is  ten  to  one  will  speak  falsehoods  of  them  when 
they  do  not  know  it.  Fame  is  too  ordinarily  a  liar,  and  they 
shall  be  liars  who  will  be  its  messengers.  How  know  you 
whether  the  thing  you  report  is  true?  Is  it  only  because  a 
credible  person  spake  it?  But  how  did  that  person  know 
it  to  be  true?  Might  he  not  take  it  upon  trust  as  well  as 
you  ?  And  might  he  not  take  a  person  to  be  credible  that 
is  not  ?  And  how  commonly  doth  faction,  or  interest,  or 
passion,  or  credulity,  make  that  person  incredible  in  one 
thing,  who  is  credible  in  others,  where  he  hath  no  such  temp* 
tation?  If  you  know  it  not  to  be  true,  or  have  not  sufficient 
evidence  to  prove  it,  you  are  guilty  of  lying  and  slandering 
interpretatively,  though  it  should  prove  true ;  because  it 
might  have  been  a  lie  for  aught  you  knew. 

8.  It  is  gross  injustice  to  talk  of  a  man's  faults,  before 
you  have  heard  him  speak  for  himself.  I  know  it  is  usual 
with  such  to  say, '  O  we  have  heard  it  from  such  as  we  are 
certain  will  not  lie.'  But  he  is  a  foolish  and  unrighteous 
judge,  that  will  be  peremptory  upon  hearing  one  party  only 
speak,  and  knoweth  not  how  ordinary  it  is  for  a  man,  when 
he  speaketh  for  himself,  to  blow  away  the  most  confident 
and  plausible  accusations,  and  make  the  case  appear  to  be 
quite  another  thing.  You  know  not  what  another  man  hath 
to  say  till  you  have  heard  him. 

9.  Backbiting  teacheth  others  to  backbite :  your  exam- 
ple inviteth  them  to  do  the  like  :  and  sins  which  are  com- 
mon, are  easily  swallowed,  and  hardly  repented  of;  men 
think  that  the  commonness  justifieth  or  extenuateth  the 
fault. 

10.  It  encourageth  ungodly  men  to  the  odious  sin  of 
backbiting  and  slandering  the  most  religious,  righteous  per- 


CHAP.  XXIII.]        CHRISTIAN  POLITICS.  397 

sons.  It  is  ordinary  with  the  deviFs  family  to  make  Christ's 
most  faithful  servants  their  table  talk,  and  the  objects  of 
their  reproach  and  scorn,  and  the  song  of  drunkards !  What 
abundance  of  lies  go  current  among  such  malignant  persons^ 
against  the  most  innocent,  which  would  all  be  ashamed,  if 
they  had  first  admitted  them  to  speak  for  themselves  ?  And. 
such  slanders  and  lies  are  tne  devil's  common  means  to  keep 
ungodly  men  from  the  love  of  godliness,  and  so  from  re- 
pentance and  salvation.  And  backbiting  professors  of  re^- 
ligion  encourage  men  to  this :  for  with  what  measure  they 
mete,  it  shall  be  measured  to  them  again.  And  they  that 
are  themselves  evil  spoken  of,  will  think  that  they  are  war- 
ranted to  requite  the  backbiters  with  the  like. 

11.  It  is  a  sin  which  commonly  excludeth  true,  profita- 
ble reproof  and  exhortation.  They  that  speak  most  behind 
men's  backs,  do  usually  say  least  to  the  sinner's  face,  in  any 
way  which  tendeth  to  his  salvation.  They  will  not  go  lov- 
ingly to  him  in  private,  and  set  home  his  sin  upon  his  con- 
science, and  exhort  him  to  repentance :  but  any  thing  shall 
serve  as  a  sufficient  excuse  against  this  duty;  that  they  may 
make  the  sin  of  backbiting  serve  instead  of  it :  and  all  is  out 
of  carnal  self-saving ;  they  fear  men  will  be  offended  if  they 
speak  to  their  faces,  and  Uierefore  they  will  whisper  against 
them  behind  their  backs. 

12.  It  is  at  the  least,  but  idle  talk,  and  a  misspending  of 
your  time  :  what  the  better  are  the  hearers  for  hearing  of 
other  men's  misdoings  ?  And  you  know  that  it  no  whit 
profiteth  the  person  of  whom  you  speak.  A  skilful,  friend- 
ly admoi^ition  might  do  him  good.  But  to  neglect  this,  and 
talk  of  his  faults  unprofitably,  behind  his  back,  is  but  to 
aggravate  the  sin  of  your  uncharitableness,  as  being  not 
contented  to  refuse  your  help  to  a  man  in  sin,  but  you  must 
also  injure  him  and  do  him  hurt. 


398  CHRISTIAN    DIRECTORY.  [PART    IV. 


CHAPTER  XXIV. 

Cases  and  Dire^ioas  agaimf  Censoriousfiess  and  Unwarrantable 

Judging, 

TU.  1.  Cases  of  Conscience  about  Judging  of  Others. 

Quest,  u  'Am  I  not  bound  to  judge  truly  of  every  one  as 
he  is.' 

Jnsw.  1.  There  are  many  that  you  are  not  bound  to 
meddle  with,  and  to  pass  any  judgment  at  all  upon.  2. 
There  are  many  whose  faults  are  secret,  and  their  virtues 
Open;  and  of  such  you  cannot  judge  as  they  are,  because 
you  have  no  proof  or  evidence  to  enable  you  :  you  cannot 
see  that  which  is  latent  in  the  heart,  or  done  in  darkness. 
3,  You  neither  ought  on  pretence  of  charity,  nor  can  be- 
lieve an  evident  known  untruth  of  any  man. 

Quest.  '  Doth  not  charity  bind  me  to  judge  men  better 
than  they  are  ? ' 

^nsw.  Charity  bindeth  you,  1.  Rather  to  observe  the 
best  in  them,  than  the  worst.  2.  And  as  I  said,  to  judge  of 
no  man's  faults  uncalled.  3.  Nor  to  judge  of  that  which  is 
not  evident,  but  out  of  sight;  and  thus  consequently  it 
bindetb  you  to  judge  some  men  better  than  they  aie  ;  but 
not  directly. 

O^ect.  'Then  a  mau  is  bound  to  ejrr,  aiid  beliieve  an 
untruth.' 

Answ.  No :  you  are  not  bound  to  believe  that  it  is  cer- 
tainly true,  that  such  a  man  is  better  than  he  is ;  because 
you  have  no  evidence  of  its  certain  truth*  But  you  are 
bound  to  believe  it  a  thing  probable  or  verisimile,  likely  to 
be  true,  by  an  opinion  or  fallible  human  faith  ;  and  this  is 
not  a  falsehood ;  for  that  is  likely  and  probable  to  you, 
which  hath  the  more  probable  evidence,  and  more  for  it 
than  against  it :  so  that  the  thing  which  you  are  to  believe 
immediately  is  this  proposition, '  There  is  more  evidence  to  me 
to  prove  it  likely  diat  this  man  is  sincere  than  the  contrary :' 
and  consequently  you  believe  this,  and  believe  not  the  con- 
trary, because  the  contrary  hath  no  evidence.    But  you  are 


CUAP.XXIT.]  CHRISTIAN  POLITICS.  389 

not  to  take  it  as  a  certain  thing,  that  the  contrary  hath  no 
latent  reality. 

Quest.  II.  '  How  far  may  I  judge  ill  of  one  by  outward 
appearances,  as  by  the  countenance,  gestures  and  other  un- 
certain but  suspicious  signs  ? ' 

Answ.  There  are  some  signs  which  are  not  so  much  as 
probable,  but  a  little  auspicious,  and  which  men  are  very 
ordinarily  mistaken  by ;  as  those  that  will  judge  of  a  man 
at  the  first  look,  by  his  face ;  and  those  that  will  judge  a 
studious,  serious  person  (a  lawyer,  a  judge,  or  a  divine)  to 
be  morose  or  proud,  because  they  are  not  complimental,  but 
of  few  words  ;  or  because  they  have  not  patience  to  waste 
precious  hours  in  hearing  an  empty  vessel  sound ;  an  igno* 
rant,  self-conceited  person  talk  foolishly.  Such  censures 
ace  but  the  effects  of  injudiciousness,  unrighteousness  and 
rash  haste.  There  are  other  signs  which  make  it  probable 
to  a  wise  and  charitable  person,  that  the  man  is  bad  (e*  g. 
promd,  or  covetous,  or  an  hypocrite).  If  with  these,  there 
are  as  great  signs  to  make  the  contrary  probable,  we  must 
rather  incline  to  the  better,  than  the  worse.  But  if  not,  we 
may  fear  the  worst  of  that  person,  but  not  conclude  it  as  a 
certainty ;  and  therefore  we  may  not  in  public  censures, 
proceed  upon  such  uncertainties,  nor  venture  to  divulge 
them  ;  but  only  use  them  to  help  us  for  due  caution,  and 
pity,  and  prayer,  and  endeavour  for  such  an  one's  recovery 
and  help. 

Quest.  III.  '  How  far^  may  I  censure  upon  the  report 
of  others  ? ' 

Amw.  According  to  the  degree  of  the  credibility  of  the 
persons,  and  evidence  of  the  narrative ;  not  simply  in  them* 
selves,  but  as  compared  with  all  that  is  to  be  h^urd  on  the 
contrary  part :  else  you  are  partial  and  unjust. 

Quest.  IV.  '  Dodinot  the  fifth  commaod  oblige  me  in 
honour  to  parents  and  princes,  to  judge  them  to  be  better 
than  their  lives  declare  them  to  be  ? ' 

Apisw.  You  are  gradually  to  honour  them  more  thsA 
others,  and  dierefore  to  be  more  afiraid  of  dishonouring 
them,  and  mast  not  sit  in  jmdgment  on  them,  to  believe  anj 
harm  of  them,  which  evidence  doth  mot  compel  you  to  h^ 
lieve.  But  you  are  not  to  judge  any  sin  the  less,  beeanae  it. 
is  theirs ;  nor  to  judge  contrary  to  evidence,  nor  to  call 


400  CHRISTIAN    DIRECTORY.  [PART  IV. 

evil  goody  nor  to  be  wilfully  blind,  nor  to  flatter  any  in  their 
sin. 

Quest.  V.  '  Whom  must  we  judge  for  sincere  and  sancti- 
fied Christians  ? ' 

Answ.  L  All  those  that  profess  to  be  such,  whom  yo|i 
cannot  disprove.  2.  But  as  there  are  several  degrees  of 
evidence  and  probability,  so  must  there  be  -several  degrees 
of  your  good  opinion  of  others.  Of  some  who  give  you  the 
highest  probability,  you  may  have  the  strongest  confidence 
short  of  certainty :  of  others  you  may  have  less ;  and  of 
others  you  may  have  much  more  fear  than  hope.  3.  And 
in  matters  of  church-rights  and  public  communion,  your 
fears  will  not  allow  you  to  use  them  as  no  Christians ;  for 
t&eir  profession  of  faith  and  repentance  is  certain ;  and  as 
long  as  your  fears  of  their  hypocrisy  or  unsoundness  are  but 
uncertain,  it  must  not  (on  that  account)  prevail  to  deprive 
another  of  his  right. 

Quest.  VI.  'But  is  not  my  error  my  sin,  if  I  prove 
mistaken,  and  take  that  man  for  a  sincere  Christian  who  is 
none  ? ' 

Answ.  If  you  judged  it  to  be  certain,  your  judgment 
and  error  was  your  sin;  but  if  you  only  judged  him  a  pro- 
fessor of  Christianity,  and  one  that  on  that  account  you 
were  bound  to  have  church-communion  with  as  if  he  were 
sincere,  because  you  cannot  prove  the  contrary,  this  viras  no 
error :  or  if  you  erred  for  want  of  sufficient  evidence  to  know 
the  truth,  this  error  is  not  in  itself  a  sin. 

Quest.  VII.  'Whom  must  I  judge  a  visible  member  of 
the  church,  with  whom  I  am  thus  bound  to  hold  com- 
munion ? ' 

Answ.  I.  If  you  are  the  pastor  of  the  church  who  are 
made  the  judge,  at  his  admission  by  baptism  or  afterwards, 
you  must  so  judge  of  every  one  who  maketh  a  credible  pro- 
fession of  true  Christianity,  that  is,  of  his  present  consent 
to  the  sacramental  covenant:  and  that  profession  is  credi- 
ble, which  is,  1.  Understood  by  him  that  maketh  it.  2* 
Deliberate.  3.  Voluntary.  4.  Seemingly  serious.  5.  And 
is  not  disproved  by  valid  evidence  of  the  contrary.  These 
are  the  true  measures  of  church-communion;  for  every 
man,  next  God,  is  the  judge  of  his  own  heart;  and  God 


CHAP.  XXIV.]         CHRISTIAN  POLITICS.  401 

would  have  every  man  the  chooser  or  refuser  of  his  own 
mercies. 

2.  But  if  you  are  but  a  private  member  of  the  church, 
whom  the  pastor  hath  taken  in  by  baptism,  and  not  cast 
out  again  by  excommunication  ;  except  the  contrary  be  no- 
torious :  and  even  then  you  are  oft  obliged  for  order  sake 
to  carry  yourself  towards  him  as  a  visible  member,  till  he 
be  regularly  cast  out. 

Quest.  VIII.  '  Whom  must  I  judge  a  true  worshipper  of 
God^  and  whom  not  ?  ' 

Jlnsw,  Him  that  professeth  true  Christianity,  and  join- 
eth  in  true  worship  with  a  Christian  church,  or  privately 
(when  hindered)  acknowledgeth  the  true  God  in  all  his  es- 
sential attributes,  and  heareth  his  Word,  and  prayeth  to 
him  for  all  things  necessary  to  salvation,  and  praiseth  him 
accordingly,  not  giving  the  worship  proper  to  God  unto  any 
creature :  and  doth  all  this  as  a  sinner  redeemed  by  Jesus 
Christ,  trusting  in  his  merits,  sacrifice  and  intercession,  and 
giveth  not  his  office  to  any  other.  And  he  is  a  false  wor- 
shipper who  denieth  any  essential  attribute  of  God,  or  es- 
sential part  of  the  office  of  Christ,  or  giveth  these  to  any 
other ;  or  refuseth  his  Word,  or  excludeth  in  hi^  prayers 
any  thing  essential  to  Christianity,  or  absolutely  necessary 
to  salvation.  But '  secundum  quid,'  in  lesser  parts,  or  in 
circumstances,  or  measures,  every  man  on  earth  is  a  false 
worshipper,  that  is,  he  ofiereth  God  a  worship  some  way 
faulty  and  imperfect,  and  hath  some  sin  in  his  worshipping 
of  God ;  and  sin  is  a  thing  that  God  requireth  not,  but  for- 
biddeth  even  in  the  smallest  measures. 

Quest.  IX.  '  Which  must  I  judge  a  true  church  of  Christ, 
and  which  a  false  church  ? ' 

Answ,  The  universal  church  is  but  one,  and  is  the  whole 
society  of  Christians  as  united  to  Christ  their  only  head ; 
and  this  cannot  be  a  false  church.  But  if  any  other  set  up 
an  usurper  as  the  universal  head,  and  so  make  another 
policy  and  church,  this  is  a  false  church  formally,  or  in  its 
policy  :  but  yet  the  members  of  this  false  church  or  policy 
may  some  of  them  as  Christians  be  also  members  of  the 
tru^  church  of  Christ :  and  thus  the  Roman  church  as  papal 
is  a  false  Catholic  church,  having  the  policy  of  an  usurper; 
but  as  Christians  they  may  be  members  of  Uie  true  Catholic 

VOL.    VI.  D    D 


402  CHRISTIAN    DIRECTORY.  [^ART  IT. 

church  of  Christ.  But  for  a  particular  church  which  is  but 
part  of  the  universal,  that  is  a  true  church  considered  mere- 
ly as  an  ungoverned  community,  which  is  a  true  part  of  the 
Catholic,  prepared  for  a  pastor,  but  yet  being  without  one  : 
but  that  only  is  a  true  political  church,  which  consisteth  of 
professed  Christians  conjoined  under  a  true  pastor,  for 
communion  in  the  profession  of  true  Christianity,  and  for 
the  true  worshipping  of  God,  and  orderly  walking  for  their 
mutual  assistance  and  salvation. 

Quest.  X.  '  Whom  must  we  judge  true  prophets  and  pas- 
tors of  the  church  ?  ' 

Answ.  He  is  a  true  prophet  who  is  sent  by  Q6d,  and 
speaketh  truth  by  immediate  supernatural  revelation  or  in- 
spiration. And  he  is  a  false  prophet  who  either  falsely 
saith  that  he  hath  Divine  revelations  or  inspiration,  or  pro- 
phesieth  falsehood  as  from  God.  And  he  is  a  true  pastor 
at  the  bar  of  God,  who  is,  1.  Competently  qualified  with 
abilities  for  the  office.  2.  Competently  disposed  to  it,  with 
willingness  and  desire  of  success  ;  and  hath  right  ends  in 
undertaking  and  discharging  it.  3.  Who  hath  a  just  ad- 
mission, by  true  ordination  of  pastors,  and  consent  of  the 
flock  ;  ai^d  he  is  to  be  accounted  a  true  pastor  'in  foro  ec- 
clesia,'  in  the  church's  judgment,  whom  the  church  judg- 
eth  to  have  all  these  qualifications,  and  thereupon  admit- 
teth  him  into  the  possession  of  the  place,  till  his  incapacity 
be  notorious,  or  publicly  and  sufficiently  proved,  or  he  be 
removed  or  made  incapable. 

Tit,  2.  Directions  for  the  Cure  of  Sinful  CensoriOusness. 

Direct,  i.  '  Meddle  not  at  all  in  judging  of  others  without 
a  call.'  Know  first  whether  it  be  any  of  your  work  ;  if  not, 
be  afraid  of  those  words  of  your  Judge,  Matt.  vii.  1 — 6. 
"  Judge  not,  that  ye  be  not  judged ;  for  with  what  judg- 
ment ye  judge,  you  shall  be  judged,"  &c.  And  Rom.  xiv.  4. 
"Who  art  thou  that  judgest  another  man's  servant?  To 
his  awn  master  he  standeth  or  falleth."  And  verses  10. 
and  13.  "  But  why  dost  thou  judge  thy  brother?  Or  why 
dost  thou  set  at  nought  thy  brother?     We  shall  all  stand 

before   the  judgment-seat  of  Christ Every  one  of  us", 

shall  give  account  pf  himself  to  God.    Let  us  not  therefore 


CHAP.  XXIV.]        CHRISTIAN  POLITICS.  403 

judge  one'another  any  more."    "  Bat  with  me  it  is  a  very 
small  thing  that  I  should  be  judged  of  you,  or  of  man's 

judgment Therefore  judge  Nothing  before  the  time  till 

the  Lord  come,  who  botlbi  will  bring  to  light  the  hidden 
things  of  darkness,  and  will  make  manifest  the  counsels  of 

the  hearts* •"    "  Let  no  man  judge  you  in  meat  or  in 

drink,  or  in  respect  of  any  holy  day,  or  of  the  new  moon,  or 
sabbath »»." 

Ques^.  *  But  when  have  I  a  call  to  judge  another?  ^ 

Answ.  You  may  take  the  answer  to  this  from  the  answer 
to  Quest.  X.  Chap,  xxiii.  Tit.  1.  1.  If  your  office  and  place 
require  it  as  a  magistrate,  pastor,  parent,  master,  tutor,  &c. 
2.  If  the  safety  of  the  church,  or  your  neighbour  do  re- 
quire it.  3.  If  the  good  of  the  sinner  require  it  that  you 
may  seek  his  repentance  and  reformation.  4.  If  your  own 
preservation  or  welfare  (or  any  other  duty)  require  it. 

Direct,  ii.  'Keep  up  an  humble  sense  of  your  own 
faults,  and  that  will  make  you  compassionate  to  others.' 
He  that  is  truly  vile  in  his  own  eyes  is  least  inclined  to  yili- 
fy  others :  and  he  that  judgeth  himself  with  the  greatest 
penitent  severity,  is  the  least  inclined  to  be  censorious  to 
his  brother.  Pride  is  the  common  cause  of  censoriousness : 
he  that  saith  with  the  Pharisee,  "  I  fast  twice  a  week,  and 
pay  tithes  of  all  that  I  have,  I  am  no  adulterer,''  8cc.,  will 
aho  say,  ''  I  am  not  as  other  men,  nor  as  this  publican :" 
when  the  true  penitent  findeth  so  much  of  his  own  to  be 
condemned,  that  he  smiteth  on  his  own  breast  and  saith, 
**  God  be  merciful  to  me  a  sinner/'  The  prouder,  self-con- 
ceited sort  of  Christians  are  ever  the  most  censorious  of 
their  neighbours. 

Direct,  in.  'Be  much  therefore  at  home  in  searching 
and  watching*  and  amending  your  own  hearts:'  And  then 
you  will  find  so  much  to  do  about  yourselves,  that  you  will 
have  no  mind  or  leisure  to  be  censuring  others ;  whereas 
the  superficial  hypocrite  whose  religion  is  in  externals,  and 
is  unacquainted  with  his  heart  and  heaven,  is  so  little  em- 
ployed in  the  true  work  of  a  Christian,  that  he  hath  leisure 
for  the  work  of  a  censorious  Pharisee. 

Direct,  iv.  '  Labour  for  a  deep  experimental  insight  in- 
to the  nature  of  religion,  and  of  every  duty.'     For  no  men 

*  1  Cor.  U.  5— &.  ^  Col,  u.  Id. 


404  CHRISTIAN  DIRECTORY.  [PART  IV. 

are  so  censorious  as  the  ignoraat  who  know  not  what  they 
say ;  whilst  experienced  persons  know  those  difficulties  and 
other  reasons  which  calm  their  minds.  As  in  common  bu- 
siness,  no  man  will  sooner  find  fault  with  a  workman  in  his 
work,  thati  idle  praters  who  least  understand  it.  So  is  it 
commonly  in  matters  of  religion :  women  and  young  men 
that  never  saw  into  the  great  mysteries  of  divinity,  but  have 
been  lately  changed  from  a  vicious  life,  and  have  neither 
acquaintance  with  the  hard  points  of  religion,  nor  with 
their  own  ignorance  of  them,  are  the  common,  proud  cen- 
surers  of  their  brethren  much  wiser  than  themselves,  and  of 
all  men  that  are  more  moderate  and  peaceable  than  them- 
selves, and  are  more  addicted  to  unity,  and  more  averse  to 
sects  and  separations  than  they.  Study  harder,  and  wait 
till  you  grow  up  to  the  experience  of  the  aged,  and  you  will 
be  less  censorious  and  more  peaceable. 

Direct,  v.  '  Think  not  yourselves  fit  judges  of  that  which 
you  understand  not :  and  think  not  proudly  that  you  are 
more  like  to  understand  the  difficulties  in  religion,  with 
your  short  and  lazy  studies,  than  those  that  in  reading,  me- 
ditation and  prayer  have  spent  their  lives  in  searching  after 
them.'  Let  not  pride  make  yoa  abuse  the  Holy  Ghost,  by 
pretending  that  he  hath  given  you  more  wisdom  in  a  little 
time,  and  with  little  means  and  diligence,  than  your  betters 
have  by  the  holy  industry  of  their  lives :  say  not,  God  can 
give  more  to  you  in  a  year  than  to  others  in  twenty  ;  for  it 
is  a  poor  argument  to  prove  that  God  hath  done  it,  because 
he  can  do  it.  He  can  make  you  an  angel,  but  that  will  not 
prove  you  one.  Prove  your  wisdom  before  you  pretend  to 
it,  and  overvalue  it  not :  Heb.  v.  11,  12.  sheweth  that  it  is 
God's  ordinary  way  to  give  men  wisdom  according  to  their 
time  and  means,  unless  their  own  negligence  deprive  them 
of  his  blessing. 

Direct,  vi.  '  Study  to  keep  up  Christian  love,  and  to 
keep  it  lively.'  For  love  is  not  censorious,  but  is  inclined 
to  judge  the  best,  till  evidence  constrain  you  to  the  con- 
trary. Censoriousness  is  a  vermin  which  crawleth  in  the 
carcase  of  Christian  love,  when  the  life  is  gone. 

Direct,  vii.  '  Value  all  God's  graces  in  his  servants :' 

'  and  then  you   will  see  something  to  love  them  for,  when 

hypocrites  can  see  nothing :  make  not  too  light  of  small  de- 


CHAP*  XXIV.3        CHRISTIAN  POLITICS.  405     > 

grees  of  grace,  and  then  your  censure  will  not  Overlook- 
them. 

Direct,  viii.  '  Remember  the  tenderness  of  Christ/  wha 
condemneth  not  the  weak,  nor  casteth  infants  out  of  his  fa- 
mily, nor  the  diseased  out  of  his  hospital ;  but  dealeth  with 
them  in  such  a  gracious  gentleness,  as  beseemeth  a  tender- 
hearted Saviour :  he  will  not  break  the  bruised  reed  :  he 
carrieth  his  lambs  in  his  arms,  and  gently  driveth  those  with 
young !  He  taketh  up  the  wounded  man,  when  the  priest 
and  Levite  pass  him  by.  And  have  you  not  need  of  the 
tenderness  of  Christ  yourselves  as  well  as  others?  Are  you 
not  afraid  lest  he  should  find  greater  faults  with  you,  than 
you  find  in  others?  and  condemn  you  as  you  condemn 
them? 

Direct,  ix.  'Let  the  sense  of  the  common  corruption  of 
the  world,  and  imperfection  of  the  godly,  moderate  your 
particular  censures.'  As  Seneca  saith,  'To  censure  a  man 
for  that  which  is  common  to  all  men,  is  in  a  sort  to  censure 
him  for  being  a  man,  which  beseemeth  not  him  that  is  a 
man  himself.'  Do  you  not  know  the  frailty  of  the  best,  and 
the  common  pravity  of  human  nature  ?  How  few  are  there 
that  must  not  have  great  allowance,  or  else  they  will  not 
pass  for  current  in  the  balance*  Elias  was  a  man  subject  to 
passions  :  Jonah  to  peevishness  :  Job  had  his  impatience  : 
Paul  saith  even  of  the  teachers  of  the  primitive  church, 
*'  They  all  (that  were  with  him)  seek  their  own,  and  not  the 
things  of  Jesus  Christ."  What  blots  are  charged  on  almost 
all  the  churches,  and  almost  all  the  holy  persons,  mentioned 
throughout  all  the  Scriptures !  Learn  then  of  Paul  a  better 
lesson  than  censoriousness  :  "  Brethren,  if  a  man  be  over- 
taken in  a  fault,  ye  which  are  spiritual  restore  such  an  one 
in  the  spirit  of  meekness  ;  considering  thyself,  lest  thou  al- 
so be  tempted.  Bear  ye  one  another's  burdens,  and  so  ful- 
fil the  law  of  Christ.  Let  every  man  prove  his  own  work, 
and  then  he  shall  have  rejoicing  in  himself  alone  V'  &C4 

Direct,  x.  '  Remember  that  judgment  is  God's  preroga- 
tive,' (further  than  as  we  are  called  to  it  for  the  performance 
of  some  duty,  either  of  office,  or  of  private  charity,  or  self- 
preservation  :)  and  that  the  Judge  is  at  the  door !  and  that     ^ 
judging  unmercifully  maketh  us  liable  to  judgment  without 

*  Gal.vi.  1.  '  ^'^ 


406  CHRISTIAN   DIRECTORY.  [PART  IT. 

mercy.  The  foresight  of  that  near  universal  judgment, 
which  will  pass  the  doom  on  us  and  all  men^  will  do  much 
to  cure  us  of  our  rash  censoriousness. 

Direct,  xi.  '  Peruse  and  observe  all  the  Directions  in 
the  last  chapter  against  Evil-speaking  and  Backbiting,  that 
I  inay  not  need  to  repeat  them.'    Especially  avoids  1.  The 
snare  of  selfishness  and  interest;  for  most  men  judge  of 
others  principally  by  their  own  interest :  he  is  the  good 
man  that  is  good  to  them,  or  is  on  their  side ;  that  lovcth 
and  hononreth  them,  and  answereth  their  desires ;  this  is 
the  common  false  judgment  of  the  corrupted,  selfish  world ; 
who  vilify  and  hate  the  best,  because  they  seem  unsuitable 
to  them  and  their  carnal  interest ;  therefore  take  heed  of 
their  judgment  about  any  man  that  you  have  a  falling  out 
with ;  for  it  is  two  to  one  but  you  will  wrong  him  through 
this  selfishness.     2.    Avoid  passion;  which    blindeth   the 
judgment.    3.  Avoid  faction ;  which  maketh  you  judge  of 
all  men  as  they  agree  or  disagree  with  your  opinions,  or 
your  side  or  party.    4.  Avoid  too  hasty  belief  of  censures, 
fmd  rebuke  them.     5.  Hear  every  man  speak  for  himself 
before  you  censure  him,  if  it  be  possible,  and  the  case  be 
not  notorious. 

Direct,  xii.  '  Keep  still  upon  your  mind  a  just  and  deep 
apprehension  of  the  malignity  of  this  sin  of  rash  censuring.' 
It  is  of  the  greatest  consequence  to  the  mortifying  of  any 
sin,  what  apprehensions  of  it  are  upon  the  mind.  If  reli- 
gious persons  apprehended  the  odiousness  of  this  as  much 
as  they  do  of  swearing,  drunkenness,  fornication,  &c.,  they 
would  as  carefully  avoid  it :  therefore  I  shall  shew  you  the 
malignity  of  this  sin^ 

Tit.  3.  The  Evil  of  the  Sin  of  Censoriousness. 

1.  It  is  an  usurpation  of  Ood's  prerogative,  who  is  the 
judge  of  all  the  world;  it  is  a  stepping  up  into  his  judg- 
ment-seat, and  undertaking  his  work,  as  if  you  said,  '  I  will 
be  God  as  to  this  action ; '  and  if  he  be  called  the  anti- 
christ who  usurpeth  the  office  of  Christ,  to  be  the  universal 
monarch  and  head  of  the  church,  you  may  imagine  what  he 
doth,  who  (though  but  in  one  point)  doth  set  himself  io  the 
place  of  God. 


CHAP.  XXIV.]  CHRISTIAN  POLITICS*  407 

2.  They  that  usurp  not  Ood's  part  in  judgment,  yet  or- 
dinarily usurp  the  part  of  the  magistrate  or  pastors  of  the 
church.  As  when  mistaken  censorious  Christians  refuse  to 
come  to  the  sacrament  of  communion,  because  many  per- 
sons are  there  whom  they  judge  to  be  ungodly,  what  do 
they  but  usurp  the  office  of  the  pastors  of  the  church  ?  To 
whom  the  keys  are  committed  for  admission  and  exclusion  ; 
and  so  are  the  appointed  judges  of  that  case.  The  duty  of 
private  members  is  but  to  admonish  the  offender  first  se- 
cretly, and  then  before  witnesses,  and  to  tell  the  church  if 
he  repent  not,  and  humbly  to  tell  the  pastors  of  their  duty, 
if  they  neglect  it ;  and  when  this  is  done,  they  have  dis- 
charged their  part,  and  must  no  more  excommunicate  men 
themselves,  than  they  must  hang  thieves  when  the  magis- 
trate doth  neglect  to  hang  them. 

3.  Censoriousuess  signifieth  the  absence  or  decay  of 
love;  which  inclineth  men  to  think  evil,  and  judge  the 
worst,  and  aggravate  infirmities,  and  overlook  or  extenuate 
any  good  that  is  in  others.  And  there  is  least  grace  where 
there  is  least  love. 

4.  It  sheweth  also  much  want  of  self-acquaintance,  and 
such  heart-employment  as  the  sincerest  Christians  are  taken 
up  with.  And  it  sheweth  much  want  of  Christian  humility 
and  sense  of  your  own  infirmities  and  badness  ;  and  much 
prevalency  of  pride  and  self-conceitedness :  if  you  knew 
how  ignorant  you  are,  you  would  not  be  so  peremptory  in 
judging;  and  if  you  knew  how  bad  you  are,  you  would  not 
be  so  forward  to  condemn  your  neighbours.  So  that  here 
is  together  the  effect  of  much  self-estrangedness,  hypocrisy 
and  pride  :  did  you  ever  well  consider  the  mind  of  Christ, 
when  he  bid  them  that  accused  the  adulterous  woman,  "  He 
that  is  without  sin  among  you,  let  him  first  cast  a  stone  at 
her*.''  Certainly  adultery  was  a  heinous  crime,  and  to  be 
punished  with  death,  and  Christ  was  no  patron  of  unclean- 
ness ;  but  he  knew  that  it  was  an  hypocritical  sort  of  per- 
sons whom  he  spoke  to,  who  were  busy  in  judging  others 
rather  than  themselves.  Have  you  studied  his  words 
against  rash  censurers  ;  ''  And  why  beholdest  thou  the  mote 
in  thy  brother's  eye,  but  considerest  not  the  beam  that  is  in 
thine  own  eye  ?    Or  how  wilt  thou  say  to  thy  brother.  Let 

*  Jobii  viii.  7. 


408  CHRISTIAN  DIRECTORY.  [PART  IV. 

me  pull  out  the  mote  out  of  thine  eye  ;  and  behold  a  beam 
is  in  thine  own  eye  ?  Thou  hypocrite !  first  cast  out  the 
beam  out  of  thine  own  eye  and  then  shalt  thou  see  clearly 
to  cast  out  the  mote  which  is  in  thy  brother's  eye  ^"  I 
know  well  that  impenitent  sinners  do  use  to  pervert  all 
these  words  of  Christy  against  any  that  would  bring  them 
to  repentance  for  their  sin  ;  and  account  all  men  rash  cen- 
surers,  who  would  make  them  acquainted  with  their  unsanc- 
tified  hearts  and  lives.  But  it  is  not  their  abuse  of  Scrip- 
ture, which  will  justify  our  overpassing  it  with  neglect: 
Christ  spake  it  not  for  nothing ;  and  it  must  be  studied  by 
his  disciples. 

5.  Censoriousness  is  injustice,  in  that  the  censurers 
would  not  be  so  censured  themselves  :  you  will  say, '  Yes, 
if  we  were  as  bad,  and  did  deserve  it : '  but  though  you 
have  not  that  same  fault,  have  you  no  other  ?  And  are  you 
willing  to  have  it  aggravated,  and  be  thus  rashly  judged  ? 
You  do  not  as  you  would  be  done  by :  yea,  commonly  cen- 
surers are  guilty  of  false  judging ;  and  whilst  they  take 
things  hastily  upon  trust,  and  stay  not  to  hear  men  speak 
for  themselves,  or  to  inquire  throughly  into  the  cause,  they 
commonly  condemn  the  innocent ;  and  call  good  evil,  and 
put  light  for  darkness' ;  and  take  away  the  righteousness  of 
the  righteous  from  him,  when  Ood  hath  cursed  such  with  a 

woe. 

6.  And  false  censuring  is  the  proper  work  of  the  devil, 

the  accuser  of  the  brethren ;  ''  who  accuseth  them  before 
God,  day  and  night  ^ ;"  and  Christians  should  not  bear  his 
image,  nor  do  his  work. 

7.  Censoriousness  is  contrary  to  the  nature  and  office 
of  Jesus  Christ ;  he  came  to  pardon  sin,  and  cover  the  in- 
firmities of  his  servants,  and  to  cast  them  behind  his  back> 
and  into  the  depth  of  the  sea,  and  to  bury  them  in  his  grave  ; 
and  it  is  the  censurer's  work  to  rake  them  up,  and  to  make 
them  seem  more  and  greater  than  they  are,  and  to  bring 
them  into  the  open  light* 

8.  Censoriousness  causeth  uucharitableness  and  sinful 
separations  in  the  censurers;  when  they  have  conceited 
their  brethren  to  be  worse  than  they  are,  they  must  then  re- 
proach them  or  have  no  communion  with  them,  and  avoid 

(  Malt.  vii.  3, 4.  »  I»a.  v.  10.  »  Rev.  lU.  tO. 


CHAP.   XXIV.]        QHRIdTIAN  POLITICS.  409 

them  as  too  bad  for  the  company  of  such  as  they.  Or  when 
they  have  usurped  the  pastor's  work  in  judging,  they  begin 
the  execution  by  sinful  separation, 

9.  Censoriousness  is  an  infectious  sin,  which  easily  ta- 
keth  with  the  younger  and  prouder  sort  of  Christians,  and 
so  setteth  them  on  vilifying  others ;  and  at  this  little  gap 
there  entereth  all  uncharitableness,  backbitings,  revilings, 
church-divisions  and  sects,  yea,  and  too  often  rebellious 
and  bloody  wars  at  last. 

10.  Censoriousness  is  a  sore  temptation  to  them  that 
are  censured,  either  to  contemn  such  as  censure  them,  and 
go  on  the  other  hand  too  far  from  them  ;  or  else  to  comply 
with  the  errors  and  sinful  humours  of  the  censurers,  and 
to  strain  their  consciences  to  keep  pace  with  the  censo^ 
rious. 

And  here  I  must  leave  it  on  record  to  posterity  for  their 
warning,  that  the  great  and  lamentable  actions,  changes 
and  calamities  of  this  age,  have  arisen,  next  to  gross  impi- 
ety, from  this  sin  of  censoriousness  producing  these  two 
contrary  effects,  and  thereby  dividing  men  into  two  contra- 
ry parties.  The  younger  sort  of  religious  people,  and  the 
.more  ignorant,  and  many  women,  having  more  zeal  than 
judgment,  placed  too  much  of  their  religion  in  a  sharp  op- 
position to  all  ceremonies,  formalities  and  opinions  which 
they  thought  unlawful ;  and  were  much  inclined  to  schism 
and  unjust  separations  upon  that  account;  and  therefore 
censured  such  things  as  antichristian,  and  those  that  used 
them  as  superstitious  and  temporizers ;  and  no  man's  learn- 
ing, piety,  wisdom  or  laboriousness  in  the  ministry  could 
save  him  from  these  sharp,  reproachful  censures.  Here- 
upon one  party  had  not  humility  and  patience  enough  to 
endure  to  be  so  judged  of  ;''nor  love  and  tenderness  etiough 
for  such  peevish  Christians,  to  bear  with  them  in  pity,  as 
parents  do  with  froward  infants;  but  because  these  profes- 
sed holiness  and  zeal,  even  holiness  and  zeal  were  brought 
under  suspicion  for  their  sakes ;  and  they  were  taken  to  be 
persons  intolerable,  as  unfit  to  lie  in  any  building,  and  un- 
meet to  submit  to  Christian  government ;  and  therefore 
meet  to  be  used  accordingly.  Another  sort  were  so  wearied 
with  the  profaneness  and  ungodliness  of  the  vulgar  rabble, 
•  and  saw  so  few  that  were  judiciously  religious,  that  they 


410  CHRISTIAN   DlitECTOBY.  [PART   IV. 

thought  it  their  duty  to  love  and  cherish  the  zeal  and  piety 
o(  their  censorious  weak  ones,  and  to  bear  patiently  with 
their  irowardness,  till  ripeness  and  experience  cured  them, 
(and  so  far  they  were  right.)  And  because  they  thought 
that  they  could  do  them  no  good,  if  they  once  lost  their  in- 
terest in  them  (and  were  also  themselves  too  impatient  of 
their  censure),  some  of  them  seemed  (to  please  them)  to  be 
more  of  their  opinion  than  they  were ;  and  more  of  them 
forbore  to  reprove  their  petulance,  but  silently  suffered  them 
to  go  on ;  especially  when  they  fell  into  the  sects  of  Anti- 
nomians.  Anabaptists  and  Separatists,  they  durst  not  re- 
prove them  as  they  deserved,  lest  they  should  drive  them 
out  of  the  hive,  to  some  of  these  late  swarms.  And  thus 
censoriousness  in  the  ignorant  and  self-conceited,  drove 
away  one  part  to  take  them  as  their  enemies  ;  and  silenced 
or  drew  on  another  party  to  follow  them  that  led  the  van  in 
some  irregular,  violent  actions ;  and  the  wise  and  sober 
moderators  were  disregarded,  and  in  the  noise  of  these  tu- 
mults and  contentions  could  not  be  heard,  till  the  smart  of 
either  party  in  their  suffering  forced  them  to  honour  such, 
whom  in  their  exaltation  again  they  despised  or  abused. 
This  is  the  true  sum  of  all  the  tragedies  in  Britain  of  this. 

age. 

Tit.  4.  Directions  for  those  that  are  rashly  censured. 

Direct,  i.  '  Remember  when  you  are  injured  by  censures, 
that  God  is  now  trying  your  humility,  charity  and  patience ; 
and  therefore  be  most  studious  to  exercise  and  preserve 
these  three.'  1.  Take  heed  lest  pride  make  you  disdainful 
to  the  censurer ;  a  humble  man  can  bear  contempt ;  hard 
censures  hurt  men  so  far  as  they  are  proud.  2.  Take  heed 
lest  imbecility  add  to  your  impatience,  and  concur  with 
pride  :  cannot  you  bear  greater  things  than  these?  Impa- 
tience will  disclose  that  badness  in  yourselves,  which  will 
make  you  censured  much  more ;  and  it  will  shew  you  as  weak 
in  one  respect  as  the  censurers  are  in  another.  3.  Take 
heed  lest  their  fault  do  not  draw  you  to  overlook  or  under- 
value that  serious  godliness  which  is  in  many  of  the  censo- 
rious ;  and  that  you  do  not  presently  judge  them  hypocrites 
or  schismatics,  and  abate  your  charity  to  them,  or  incline  to 


CHAP.  XXIV.]        CHRISTIAN  POLITICS.  411 

handle  them  more  roughly  than  the  tenderness  of  Christ  al- 
loweth  you.  Remember  that  in  all  ages  it  hath  been  thus : 
the  church  hath  had  peevish  children  within,  as  well  as 
persecuting  enemies  without ;  insomuch  as  Paul,  Rom*  xiy. 
giveth  you  the  copy  of  these  times,  and  giyeth  them  this 
counsel,  which  from  him  I  am  giving  you.  The  weak  in 
knowledge  were  cen8t)rious  and  judged  the  strong.  The 
strong  in  knowledge  were  weak  in  charity,  and  contemned 
the  weak  ;  just  as  now  one  party  saith,  '  These  are  super- 
stitious persons,  and  antichristian : '  the  other  saith, '  What 
giddy  sdiismatics  are  these ;  *  but  Paul  chideth  them  both ; 
one  sort  for  censuring,  and  the  other  for  despising  them. 

Direct,  ii.  '  Take  heed  lest  whilst  you  are  impatient  un- 
der their  censures,  you  fall  into  the  same  sin  yourselves.' 
Do  they  censure  you  for  differing  in  some  forms  or  ceremor 
nies  from  them  ?  Take  heed  lest  you  overcensure  them  for 
their  censoriousness ;  if  you  censure  them  as  ^  hypocrites 
who  censure  you  as  superstitious,  you  condemn  yourselves 
while  you  are  condemning  them.  For  why  will  not  cen- 
suring too  far,  prove  you  hypocrites  also,  if  it  prove  them 
such? 

Direct,  iii.  'Remember  that  Christ  beareth  with  their 
weakness,  who  is  wronged  by  it  more  than  you,  and  is  more 
against  it.'  He  doth  not  quit  his  title  to  them  for  their  fro- 
wardness,  nor  cease  his  love,  nor  turn  every  infant  out  of 
his  family  that  will  cry  and  wrangle,  nor  every  patient  out 
of  his  hospital  that  doth  complain  and  groan  ;  and  we  must 
imitate  our  Lord,  and  love  where  he  loveth,  and  pity  where 
he  pitieth,  and  be  merciful  as  our  heavenly  Father  is  mer- 
ciful. 

Direct,  iv.  '  Remember  how  amiable  a  thing  the  least 
degree  of  grace  is,  even  when  it  is  clouded  and  blotted  vrith 
infirmities.'  It  is  the  Divine  nature,  and  the  image  of  Ood, 
and  the  seed  of  glory  ;  and  therefore  as  an  infimt  hath  the 
noble  nature  of  a  man,  and  in  all  his  weakness  is  much  more 
honourable  than  the  best  of  brutes  (so  that  it  is  death  to  kill 
an  infant,  but  not  a  beast) :  so  is  the  most  infirm  and  fro- 
ward  true  Christian  more  honourable  and  amiable  than  the 
most  splendid  infidel.  Bear  with  them  in  love  and  honour 
to  the  image  and  interest  of  Christ. 

Direct,  v.  '  Remember  that  you  were  once  weak  in  grace 


412  CHRISTIAN   DIRECTORY.  [PART  IV; 

yourselves ;  and  if  happy  education  under  peaceable  guides 
did  not  prevent  it,  it  is  two  to  one  but  you  were  yourselves 
censorious/  Bear  therefore  with  others  as  you  bear  with 
crying  children,  because  you  were  once  a  child  yourself* 
Not  that  the  sin  is  ever  the  better,  but  you  should  be  the 
more  compassionate. 

Direct.  \i.  *  Remember  that  your  own  strength  and 
judgment  is  so  great  a  mercy,  that  you  should  the  more 
easily  bear  with  a  censorious  tongue.'  The  rich  and  noble 
can  bear  with  the  envious,  remembering  that  it  is  happy  to 
have  that  worth  or  felicity  which  men  do  envy.  You  suffer 
fools  gladly  seeing  you  yourselves  are  wise.  If  you  are  in 
the  right  let  losers  talk. 

Direct,  vii.  '  Remember  that  we  shall  be  shortly  to- 
gether in  heaven,  where  they  will  recant  their  censures,  and 
you  will  easily  forgive  them,  and  perfectly  love  them.'  And 
will  not  the  foresight  of  such  a  meeting  cause  you  to  bear 
with  them,  and  forgive  and  love  them  now  ? 

Direct,  viii.  'Remember  how  inconsiderable  a  thing  it 
is  as  to  your  own  interest,  to  be  judged  of  man  ;  and  that 
you  stand  or  fall  to  the  judgment  of  the  Lord  *.'  What  are 
you  the  better  or  the  worse  for  the  thoughts  or  words  of  a 
man  ;  when  your  salvation  or  damnation  lieth  upon  God's 
judgment.  It  is  too  much  hypocrisy,  to  be  too  much  desi- 
rous of  man's  esteem  and  approbation,  and  too  much  trou- 
bled at  his  disesteem  and  censure,  and  not  to  be  satisfied 
with  the  approbation  of  God.  Read  what  is  written  against 
Man-pleasing,  Part  i. 

Direct,  ix.  '  Make  some  advantage  of  other  men's  cen- 
sures, for  your  own  proficiency.'  If  good  men  censure  you, 
be  not  too  quick  in  concluding  that  you  are  innocent,  and 
justifying  yourselves;  but  be  suspicious  of  yourselves  ;  lest 
they  should  prove  the  right,  and  examine  yourselves  with 
double  diligence.  If  you  find  that  you  are  clear  in  the 
point  that  you  are  censured  for,  suspect  and  examine  lest 
some  other  sin  hath  provoked  God  to  try  you  by  these  cen- 
sures ;  and  if  you  find  not  any  other  notable  fault,  let  it 
make  you  the  more  watchful  by  way  of  prevention,  seeing 
the  eyes  of  God  and  men  are  on  you ;  and  it  may  be  God's 

»   iCor.iv.  3,4. 


CHAP.  XXV.]         CHRISTIAN  POLITICS.  413 

warning,  to  bid  you  take  heed  for  the  time  to  come.  If  you 
are  thus  brought  to  repentance,  or  to  the  more  careful  life, 
by  occasion  of  men's  censures,  they  will  prove  so  great  a 
benefit  to  you,  that  you  may  bear  them  the  more  easily. 


CHAPTER  XXV. 

« 

Cases  and  Directions  about  Trusts  and  Secrets. 

Tit.  1 .  Cases  of  Conscience  about  Trusts  and  Secrets. 

Quest.  I.  '  How  are  we  forbidden  to  put  our  trust  in 
man?     And  how  may  it  be  done  V 

Anstv.  I.  You  must  not  trust  man  for  more  than  his  pro- 
portion, and  what  belongs  to  man  to  do :  you  must  not  ex- 
pect that  from  him  which  Ood  alone  can  do.  2.  You 
must  not  trust  a  bad,  unfaithful  man  to  do  that  which  is 
proper  to  a  good  and  faithful  man  to  do.  3.  You  must 
not  trust  the  best  man,  being  imperfect  and  fallible,  as  fully 
as  if  you  supposed  him  perfect  and  infallible  :  but  having 
to  do  with  a  corrupted  world,  we  must  live  in  it  with  some 
measure  of  distrust  to  all  men ;  (for  all  that  Cicero  thought 
this  contrary  to  the  laws  of  friendship).  But  especially  ig- 
norant, dishonest,  and  fraudulent  men  must  be  most  dis- 
trusted. As  Bucholtzer  said  to  his  friend  that  was  going  to 
be  a  courtier, '  Commendo  tibi  fidem  diabolorum,  crede  et 
contremisce :'  he  that  converseth  with  diabolical  men,  must 
believe  them  no  further  than  is  due  to  the  children  of  the 
father  of  lies.  But  we  must  trust  men  as  men,  according  to 
the  principles  of  veracity  that  are  left  in  corrupted  nature : 
and  we  must  trust  men  so  far  as  reason  sheweth  us  cause, 
from  their  skill,  fidelity,  honesty,  or  interest :  so  a  surgeon, 
a  physician,  a  pilot  may  be  trusted  with  our  lives :  and  the 
more  skilful  and  faithful  any  man  is,  the  more  he  is  to  be 
trusted. 

Quest.  II.  '  Whom  should  a  man  choose  for  a  matter  of 
trust  r 

Answ.  As  the  matter  is :  one  that  hath  wisdom,  skill. 


414  CHRISTIAN    DIRECTORY.  [PART  IV. 

and  fidelity,  through  conscience,  honesty,  friendship,  or  his 
own  apparent  interest. 

Quest,  III.  '  In  what  cases  may  I  commit  a  secret  to  an- 
other r 

Answ,  When  there  is  a  necessity  of  his  knowing  it.  Or  a 
greater  probability  of  good  than  hurt  by  it,  in  the  evidence 
which  a  prudent  man  may  see. 

Qm^I*  IV.  '  What  if  andther  commit  a  thing  to  me  with 
charge  of  secresy,  and  I  say  nothing  to  him,  and  so  promise 
it  not :  am  I  bound  to  secresy  in  that  case  V 

Answ.  If  you  have  cause  to  believe  that  he  took  your  si- 
lence for  consent,  and  would  not  else  have  committed  it  to 
you,  you  are  obliged  in  point  of  fidelity,  as  well  as  friend- 
ship :  except  it  be  with  robbers  or  such  as  we  are  not  bound 
to  deal  openly  with,  and  on  terms  of  equality. 

Quest.  V*  '  What  if  it  be  a  secret,  but  I  am  under  no  com- 
mand or  promise  at  all  about  it  ?' 

Answ.  You  must  then  proceed  according  to  the  laws  of 
charity  and  friendship :  and  not  reveal  that  which  is  to  the 
injury  of  another,  wiUiout  a  greater  cause. 

Quest.  VI.  'What  if  it  be  against  the  king,  or  state,  or 
eottMEion  good  V 

Answ.  You  are  bound  to  reveal  it,  so  far  as  the  safety  of 
the  king,  or  state,  or  common  good  requireth  it :  yea,  though 
you  swear  the  contrary. 

Quest.  VII.  '  What  if  it  be  only  against  the  good  of  some 
third  ordinary  pet'son  ?' 

Answ.  You  must  endeavour  to  prevent  his  wrong,  either 
by  revealing  the  thing,  or  dissuading  from  it,  or  by  such 
otieans  as  prudence  shall  tell  you  are  the  meetest,  by  exer- 
cising your  love  to  one,  without  doing  wrong  to  the  other. 

Quest.  VIII.  '  Whatif  a  man  secretly  intrust  his  estate  to 
me,  for  himself  or  children,  when  he  is  in  debt,  to  defraud 
his  creditors  V 

AnsfW.  You  ought  not  to  take  such  a  trust :  and  if  you 
have  done  it,  you  ought  not  to  hold  it,  but  resign  it  to  him 
that  did  intrust  you.  Yea,  and  to  disclose  the  fraud,  for  the 
righting  of  the  creditors,  except  it  be  in  such  a  case  as  that 
the  creditor  is  some  such  vicious  or  oppressing  person,  as 
you  are  not  obliged  to  exercise  that  apt  of  charity  for ;  or 
when  the  consequents  of  revealing  it,  will  be  a  greater  hurt. 


CHAP.  XXV J  CHRISTIAN    POLITICS.  415 

than  the  righting  of  him  will  compensate ;  especially  when 
it  is  against  the  public  good. 

Quest.  IX.  '  What  if  a  delinquent  intrust  me  with  his  es- 
tate or  person  to  secure  it  from  penalty  V 

An$w^  If  it  be  one  that  is  prosecuted  by  a  due  course  of 
justice,  '  cttjus  poena  debetur  reipublicee/^  whose  punish- 
ment the  common  good  requireth^  the  case  must  be  de- 
cided as  the  former :  you  must  not  take,  nor  keep  such  a 
trust.  But  if  it  be  one  whose  repentance  giveth  you  reason 
to  believe,  that  his  impunity  will  be  more  to  the  common 
good  than  his  punishment,  and  that  if  the  magistrate  knew 
it,  ,he  ought  to  spare  or  pcurdon  him,  in  this  case  you  may 
conceal  his  person  or  estate ;  so  be  it  you  do  it  not  by  a  lie, 
or  any  other  sinful  means,  or  such  as  will  do  more  hurt  than 
good. 

Quest.  X.  *  What  if  a  friend  intrust  me  with  his  estate  to 
secure  it  from  some  great  taxes  or  tributes  to  the  king  ? 
May  I  keep  such  a  trust  or  not  V 

Answ.  No ;  if  they  be  just  and  legal  taxes,  for  the  main- 
tenance of  the  magistrate  or  preservation  of  the  common- 
wealth :  but  if  it  be  done  by  an  usurper  that  hath  no  autho- 
rity, (or  done  without  or  beyond  authority,  the  oppresding 
of  the  subject,  you  may  conceal  his  estate  or  your  own)  by 
lawful  means. 

Quest.  XI.  '  What  if  a  man  that  suffereth  for  religion, 
commit  his  person  or  estate  to  my  trust?' 

Answ.  You  must  be  faithful  to  your  trust,  1.  If  it  be 
true  religion  and  a  good  cause  for  which  he  suffereth.  2. 
Or  if  he  be  falsely  accused,  of  abuses  in  religion.  3.  Or  if 
he  be  faulty ;  but  the  penalty  intended,  from  which  you  se- 
cure him,  is  incomparably  beyond  his  fault  and  unjust  Sup- 
posing still  that  you  save  him  only  by  lawful  means,  and 
that  it  be  not  like  to  tend  to  do  more  hurt  than  good,  to  the 
cause  of  religion  or  the  commonwealth. 

Quest.  XI].'  What  if  a  Papist  or  other  erroneous  person 
intrust  me  (being  of  the  same  mind)  to  educate  his  children 
in  that  way,  when  he  is  dead,  and  afterward  I  come  to  see 
the  error,  must  I  perform  that  trust  or  not?' 

Answ.  No:  1.  Because  no  trust  can  oblige  you  to  do 
hurt.  2.  Because  it  is  contrary  to  the  primary  intent  of 
your  friend ;  which  was  his  children's  good.    And  you  amy 


416  CHRISTIAN    DIRECTORY.  [PART  IV. 

well  suppose  that  had  he  seen  his  error,  he  would  have  in- 
trusted you  to  do  accordingly :  you  are  bound  therefore  to 
answer  his  primary  intention,  and  truly  to  endeavour  his 
children's  good. 

Quest.  XIII.  '  But  what  if  a  man  to  whom  another  hath 
intrusted  his  children,  turn  Papist  or  heretic,  and  so  think- 
eth  error  to  be  truth  ?  what  must  he  do  V 

Answ.  He  is  bound  to  turn  back  again  to  the  truth,  and 
do  accordingly. 

Object.  *  But  one  saith  this  is  the  truth  and  another  that ; 
and  he  thinketh  he  is  right.' 

Ans^D.  There  is  but  one  of  the  contraries  true.  Men's 
thinking  themselves  to  be  in  the  right  doth  not  make  it  so  : 
and  God  will  not  change  his  laws,  because  they  misunder- 
stand or  break  them.  Therefore  still  that  which  God  bind- 
eth  them  to  is  to  return  unto  the  trutji.  And  if  they  think 
that  to  be  truth  which  is  not,  they  are  bound  to  think  other- 
wise. If  you  say.  They  cannot ;  it  is  either  not  true,  or  it  is 
long  of  themselves  that  they  cannot :  and  they  that  cannot 
immediately,  yet  mediately  can  do  it,  in  the  due  use  of 
means. 

Quest.  XIV.  '  What  if  I  foresee  that  the  taking  of  a  trust 
may  hazard  my  estate,  or  otherwise  hurt  me,  and  yet  my 
dying  (or  living)  friend  desireth  it  V 

Answ.  How  far  the  law  of  Christianity  or  friendship  ob- 
lige you  to  hurt  yourself  for  his  good,  must  be  discerned  by 
a  prudent  considering  what  your  obligations  are  to  the  per- 
son, and  whether  the  good  of  your  granting  his  desires,  or 
the  hurt  to  yourself  is  like  to  be  the  greater,  and  of  more 
public  consequence  ;  and  whether  you  injure  not  your  own 
children  or  others  by  gratifying  him :  and  upon  such  com- 
parison prudence  must  determine  die  case. 

Quest.  XV.  *  But  what  if  afterward  the  trust  prove  more 
to  my  hurt  than  I  foresaw  V 

Answ.  If  it  was  your  own  fault  that  you  foresaw  it  not, 
you  must  suffer  proportionably  for  that  fault.  But  other- 
wise you  must  compare  your  own  hurt  with  the  orphans  in 
case  you  do  not  perform  the  trust ;  and  consider  whether 
they  may  not  be  relieved  another  way ;  and  whether  you 
have  reason  to  think  that  if  the  parent  were  alive  and  knew 
your  danger,  he  would  expect  you  should  perform. your 


CHAP.  XXV.]  CHRISTIAN    POLITICS.  417 

trust,  or  woald  discharge  you  of  it.  If  it  be  some  great  and 
unexpected  dangers,  which  you  think  upon  good  grounds 
the  parent  would  acquit  you  from  if  he  were  living,  you  ful- 
fil your  trust  if  you  avoid  them,  and  do  that  which  would 
have  been  his  will  if  he  had  known  it.  Otherwise  you  must 
perform  your  promise  though  it  be  to  your  loss  and  suf- 
fering? 

Quest,  XVI.  '  But  what  if  it  was  only  a  ti*ust  imposed  bj 
his  desire  and  will,  without  my  acceptance  or  promise  to 
perform  it?V 

Answ.  You  must  do  as  you  would  be  done  by,  and  as 
the  common  good,  and  the  laws  of  love  and  friendship  do 
require.  Thereforethe  quality  of  the  person,  and  your  ob- 
ligations to  him,  and  especially  the  comparing  of  the  con- 
sequent good  and  evil  together  must  decide  the  case. 

Quest.  XVII.  '  What  if  the  surviving  kindred  of  the  or- 
phan be  nearer  to  him  than  1  am,  and  they  censure  me  and 
calumniate  me  as  injurious  to  the  orphan,  may  I  not  ease 
myself  of  the  trust,  and  cast  it  upon  them?' 

Answ.  In  this  case  also,  the  measure  of  your  suffering 
must  first  be  compared  with  the  measure  of  the  orphan's 
good  4  and  then  your  conscience  must  tell  you  whether  you 
verily  think  the  parent  who  intrusted  you,  would  discharge 
you  if  he  were  alive  and  knew  the  case.  If  he  would,  though 
you  promised,  it  is  to  be  supposed  that  it  was  not  the  mean- 
ing of  his  desire  or  your  promise,  to  incur  such  suffering : 
and  if  you  believe  that  he  would  not  discharge  you  if  he 
were  alive,  then  if  you  promised  you  must  perform ;  but  if 
you  promised  not,  you  must  go  no  Seirther  than  the  law  of 
love  requireth. 

Quest.  XVII I.  '  What  is  a  minister  of  Christ  to  do,  if  a 
penitent  person  confess  secretly  some  heinous  or  capital 
crime  to  him,  (as  adultery,  theft,  robbery,  murder :)  must  it 
be  concealed  or  not  V 

Answ.  1.  If  a  purpose  of  sinning  be  antecedently  con- 
fessed, it  is  unlawful  to  farther  the  crime,  or  give  opportu- 
nity to  it  by  a  concealment :  but  it  must  be  so  far  opened 
as  is  necessary  for  the  prevention  of  another's  sin;  espe* 
cially  if  it  be  treason  against  the  king  or  kingdom,  or  any 
thing  against  the  common  good. 

2.  When  the  punishment  of  the  offender  is  apparently 

VOL.    VI,  E    E 


/ 


41^  CHRISTIAN    DIRBCTORY.  [FAR^T  1Y. 

ttecessary  to  the  good  of  others,  espe<nally  to  right  the  king 
or  country,  and  to  presei^e  them  from  danger  by  the  offender 
or  any  other,  it  is  a  duty  to  open  a  past  fanit  that  is  bonfessed, 
and  to  bring  the  offender  to  punishment,  rather  than  inju#6 
the  innocent  by  their  impunity. 

3.  When  restitution  is  necessary  to  a  person  injured, 
you  may  not  by  concealment  hinder  such  restitution  4  bat 
Aust  procure  it  to  your  power  where  it  may  be  had. 

4.  It  is  unlawful  to  promise  universal  secresy  absolutely 
to  any  penitent.  But  you  must  tell  him  before  he  confess- 
eth,  '  If  your  crime  be  such,  as  that  opening  it  is  necessary  to 
the  pres^nration  or  righting  of  king,  or  country,  or  yoiir 
neighbour,  or  to  my  own  safety,  I  shall  not  conceal  it/ 
That  so  men  may  know  how  far  to  trust  you. 

5.  Yet  in  aome  rare  cases,  (as  the  preserration  of  our  pa- 
rents, king,  or  country,)  it  may  be  a  duty  to  promise  and 
perform  concealment,  when  there  is  no  hart  like  to  follow 
but  the  loss  or  hazard  of  our  own  lires,  or  liberties,  or  es* 
tates ;  and  consequently  if  no  hurt  be  like  to  follow  but 
seme  private  loss  of  another,  which  I  eannot  prevent  with- 
out a  greater  hurt. 

61  If  a  man  ignorant  of  the  law,  and  of  his  own  danger, 
have  rashly  made  a  promise  of  secresy,  and  yet  be  in  doubt, 
he  should  open  the  case  '  in  hypothesi'  only,  to  some  honest, 
able  lawyer,  inquiring  if  such  a  case  should  be,  what  the  law 
requireth  of  the  pastor,  or  what  danger  he  is  in  if  he  conceal 
it;  that  he  may  be  able  farther  to  judge  of  the  case^ 

7.  He  that  made  no  promise  of  secresy,  virtual  or  actual, 
may  '  cseteris  paribus'  bring  the  offender  to  shame  or  punish- 
ment rather  than  to  fall  into  the  like  himself  for  the  con-* 
cealment. 

8.  He  .that  rashly  promised  universal  secresy,  must  com*" 
pare  the  penitent's  danger  and  his  owU,  and  consider  whose 
suffering  is  like  to  be  more  to  the  public  detriment,  idl  things 
considered,  and  that  must  be  first  avoided. 

9.  He  that  findeth  it  his  duty  to  reveal  the  crime  to  save 
himself,  must  yet  let  the  penitent  have  notice  of  it,  that  he  may 
fly  and  escape;  unless  as  aforesaid,  when  the  interest  of  the 
king,  or  country,  or  others,  dotAi  more  require  his  punish-* 
ment. 

19.  But  when  there  is  no  ittobiiee0«sityt>f  the  offender's 


CHAP.  XXV.]        .CHRISTIAN    POLITICS.  4t9 

pauishmenty  for  iW  prevention  of  the  hurt  or  wrong  of 
others,  nor  any  great  danger  by  concealment  to  the  minis- 
ter himself,  I  think  that  the  crime,  though  it  were  capital^ 
should  be  concealed.     My  reasons  are^ 

(1.)  Because  though  every  man  be  bound  to  do  his  best 
to  prevent  sin,  yet  every  man  is  not  bound  to  bring  offenders 
to  punishment:  he  that  is  no  magistrate,  nor  hath  a  special 
call  so  to  do,  may  be  in  many  cases  not  obliged  to  it. 

(2.)  It  is  commonly  concluded  that  (in  most  cases)  a  ca- 
pital offender  is  not  bound  to  bring  himself  to  punishment : 
and  that  which  you  could  not  know  but  by  his  free  confes- 
sion, is  confessed  to  you  only  on  your  promise  of  conceal- 
ment, seemeth  to  me  to  put  you  under  no  other  obligation  to 
bring  him  to  punishment  than  he  is  under  himself. 

(3.)  Christ's  words  and  practice,  in  dismissing  the  wo- 
man taken  in  adultery,  sheweth  that  it  is  not  always  a  duty 
for  one  that  is  no  magistrate  to  prosecute  a  capital  offender, 
but  that  sometimes  his  repentance  and  life  may  be  preferred. 

(4.)  And  magistrates'  pardons  shew  the  same. 

(5.)  Otherwise  no  sinner  would  have  the  benefit  of  a 
counsellor  to  open  his  troubled  conscience  to  :  for  if  it  be  a 
duty  to  detect  a  great  crime  in  order  to  a  great  punishment, 
why  not  a  less  also  in  order  to  a  less  punishment.  And 
vrho  would  confess  when  it  is  to  bring  themselves  to  punish- 
ment? 

11.  In  those  countries  where  the  law  allows  pastors  to 
conceal  all  crimes  that  penitents  freely  confess,  it  is  left  to 
the  pastor's  judgment  to  conceal  all  that  he  discemeth  may 
be  concealed  without  the  greater  injury  of  others,  or  of  the 
king  or  commonwealth. 

12.  There  is  a  knowledge  of  the  faults  of  others,  by  com- 
mon fame,  especially  many  years  after  the  committing,  which 
doth  not  oblige  the  hearers  to  prosecute  the  offender.  And 
yet  a  crime  pubticly  known  is  more  to  be  punished  (lest  im- 
punity embolden  others  to  the  like)  than  an  unkttO¥rB  crime^ 
reveided  in  confession. 

Tit.  2.  DirecHom  ahonU  Trutts  and  Secrets, 

Direct,  i.  'Be  not  rash  in  receiving  secrets  or  any  other 
trusts :'  but  first  consider  what  you  are  thereby  obliged  to. 


420  CHRISTIAN    DIRECTORY.  [PART    IV. 

and  what  difficulties  may  arise  in  the  performance ;  and  foresee 
all  the  consequents  as  far  as  is  possible,  before  you  undertake 
the  trust ;  that  you  cast  not  yourselves  into  snares  by  mere  in- 
considerateness,  and  prepare  not  for  perplexities  and  repent^ 
ance. 

Direct,  ii.  'Be  very  careful  what  persons  you  commit 
mther  trusts  or  secrets  to  :'  and  be  sure  they  be  trusty  by 
their  wisdom,  ability,  and  fidelity. 

Direct*  in.  'Be  not  too  forward  in  revealing  your  own 
secrets  to  another's  trust:'  for,  1.  You  cannot  be  certain  of 
any  one's  secresy,  where  you  are  most  confident.  2.  You 
oblige  yourself  too  much  to  please  that  person,  who  by  re- 
vealing your  secrets  may  do  you  hurt ;  and  are  in  fear  lest 
carelessness,  or  unfaithfulness,  or  any  accident  should  dis- 
close it.  3.  You  burden  your  friend  with  the  charge  and 
care  of  secresy*. 

Direct,  iv.  Be  faithful  to  your  friend  that  doth  intrust 
you;'  remembering  that  perfidiousness  or  falsehood  to  a 
friend,  is  a  crime  against  humanity,  and  all  society,  as  well 
as  against  Christianity;  and  stigmatizeth  the  guilty  in  the 
eyes  of  all  men,  with  the  brand  of  an  odious,  unsociable  per- 
son. 

Direct,  v.  '  Be  not  intimate  with  too  many,  nor  confi- 
dent in  too  many  :'  for  he  that  hath  too  many  intimates,  will 
be  opening  the  secrets  of  one  to  another. 

Direct,  vi.  '  Abhor  covetousness  and  ambition :'  or  else 
a  bribe  or  the  promise  of  preferment,  will  tempt  you  to  per- 
fidiousness.    There  is  no  trusting  a  selfish,  worldly  man. 

Direct,  vii.  '  Remember  that  God  is  the  avenger  of  per- 
fidiousness, who  will  do  it  severely  :'  and  that  even  they  that 
are  pleased  and  served  by  it,  do  yet  secretly  disdain  and  de- 
test the  person  that  doth  it;  because  they  would  not  be  so 
used  themselves. 

Direct,  viii.  '  Yet  take  not  friendship  or  fidelity  to  be 
an  obligation  to  perfidiousness  to  God,  or  the  king,  or  com- 
monwealth, or  to  another,  or  to  any  sin  whatsoever.' 

*■  Quod  taciturn  esse  velis  nemini  dixeris.  Si  tibi  tion  iroperasti,  quomodo  ab 
alio  silentium  speras  ?     Martin.  Dumiens.1de  morib. 


CHAP.  JKXVI.]  CHRISTIAN  POLITICS.  421 

CHAPTER  XXVI. 

Directions  against  Selfishness  as  it  is  contrary  to  the  Love  of  our 

Neighbour. 

The  two  tables  of  the  law  are  summed  up  by  our  Saviour  in 
two  comprehensive  precepts :  '*  Thou  shalt  love  the  Lord  thy 
God,  with  all  thy  heart,  and  soul,  and  might :"  and  "  Thou 
shalt  love  thy  neighbour  as  thyself.''  In  the  decalogue  the 
first  of  these  is  the  true  meaning  of  the  first  commandment, 
put  first  because  it  is  the  principle  of  all  obedience  :  and 
the  second  is  the  true  meaning  of  the  tenth  commandment, 
which  is  therefore  put  last,  because  it  is  the  comprehensive 
sum  of  other  duties  to  our  neighbour  or  injuries  against  him, 
which  any  other  particular  instances  may  contain ;  and  also 
the  principle  of  the  duty  to,  or  sin  against,  our  neighbour. 
The  meaning  of  the  tenth  commandment  is  variously  con- 
jectured at  by  expositors  :  some  say  that  it  speaketh  against 
inward  concupiscence  and  the  sinful  thoughts  of  the  heart; 
but  so  do  all  the  rest,  in  the  true  meaning  of  them,  and 
must  not  be  supposed  to  forbid  the  outward  action  only,  nor 
to  be  any  way  defective :  some  say  that  it  forbiddeth  co- 
veting and  commandeth  contentment  with  our  state ;  so 
doth  the  eighth  commandment ;  yet  there  is  some  part  of 
the  truth  in  both  these.  And  the  plain  truth  is  (as  far  as  I 
can  understand  it),  that  the  sin  forbidden  is  selfishness  as 
opposite  to  the  love  of  others,  and  the  duty  commanded  is 
to  love  our  neighbours  ;  and  that  it  i^  as  is  said,  the  sum  ot 
the  second  table,  ''  Thou  shalt  love  thy  neighbour  as 
thyself:"  as  the  captain  leadeth  the  van,  and  the  lieutenant 
bringeth  up  the  rear ;  so,  "  Thou  shalt  love  God  above  all," 
is  the  first  commandment,  and  ^'  Thou  shalt  love  thy  neigh- 
bour as  thyself,"  is  the  last,  for  the  aforesaid  reason.  I  shall 
therefore  in  these  following  Directions  speak  to  the  two 
parts  of  the  tenth  commandment. 

Direct,  i.  *■  The  first  help  against  selfishness  is  to  under- 
stand well  the  nature  and  malignity  of  the  sin.'  For  want 
of  this  it  coomionly  prevaileth,  with  little  suspicion,  lamen- 
tation, and  opposition.  Let  me  briefly  therefore  anato- 
mize it. 

i.  It  is  the  radical,  positive  sin  of  the  soul,  comprehend^ 


429  CIIEIftTIAN    DIRECTORY.  [PART  IT. 

ing  seminnlly^  or  citusally  all  the  rest.  The  corruption  of 
man's  nature^  or  his  radiccJ  sin,  hat^  two  parts,  the  positive 
part,  and  the  privitive  part :  the  positive  part  is  selfishness, 
or  the  inordinate  love  of  carnal  self;  the  privitive  part  is  un- 
godliness or  want  of  the  love  of  God.  Man's  fall  was  his 
turning  from  God  to  himself;  and  his  r^eneration  oensist- 
eth  in  the  turning  of  him  from  himself  to  God ;  or  the:gene«> 
rating  of  the  love  of  God  (as  comprehending  fiutb  arid 
obedience)  and  the  mortifyic^  of  self-^love.  Selfishness 
therefore  is  all  positive  sininone»as  want  of  the  love  of  God 
is  all  privitive  sin  in  one.  And  sielf-denial  and  the  kyve  of 
God  are  all  duties  virtually ;  for  the  true  love  of  man  iscom* 
prehended  in  the  love  of  God.  Understand  this,  and  yon 
will  understand  what  original  and  actual  sin  is,  and  what 
grace  and  duty  are. 

2.  Therefore  selfishness  is  the  cause  of  all  sin  in  the 
wor)d  both  positive  and  privitive,  and  is  virtually  the  breach 
of  every  one  of  God's  commandments.  For  even  the  want 
of  the  love  of  God  is  caused  by  the  inordinate  love  of  self* 
As  the  consuming  of  other  parts  is  caused  by  the  dropsy, 
which  tumifieth  the  belly.  It  is  only  selfishness  which 
breaketh  the  fifth  commandment,  by  causing  rulers  to  op- 
press and  persecute  their  subjects,  and  causeth  subjects  to 
be  seditious  aad  rebellious  ;  and  causeth  all  the  bitterness, 
and  quarrelliogs,  aivd  uncomfortableness,  which  ariseth 
among  all  relations.  It  is  only  selfishness  which  causeth  the 
cursed  wars  of  the  earth ;  and  desolation  uf  countries,  by 
plundering  and  burning ;  Uie  murders  which  cry  for  revenge 
to  heaven  (whether  civil,  military,  or  religious :)  which 
causeth  all  the  railings,  fightings,  envyings,  malice;  the 
schisms,  and  proud  overvaluings  of  men's  own  understancU 
ings  and  opinions  ;  and  the  contending  of  pastors,  who  shall 
b^  the  greatest,  and  who  shall  have  his  will  in  proud  usurpa- 
tions and  tyrannical  impositions  and  domination :  it  is  sel* 
fishness  which  hath  setup,  and  maintakueth  the  papacy,  and^ 
causeth  all  the  divisions  between  the  Western  and  the 
Eastern  churches ;  and  all  the  cruelties,  lies  and  treachery 
exercised  upon  that  account.  It  is  selfishness  whieh  trpu-* 
bleth  families  and  corporations,  churches  and  kingdoms; 
which  violateth  vows,  and  bonds  of  friendship,  and  causeth 
ftll  the  tum,ults,  and  strifes,  and  troubles  ia  tt^  world.     It  is 


CHAP.  XXVlJ  CHRISTIAN  POLITICS.  43S 

9elfi8hne89  which  eaueeth  all  covetoasneds,  all  pride  and 
ambition^  all  luxury  and  voluptuousness,  all  surfeiting  and 
drunkeoness^  chambering  and  wantonness,  time-wasting 
and  heart-corrupting  sports,  and  all  the  tiots  and  revelling 
of  the  sensual :  all  the  oontendings  for  honours  and  prefer* 
ments,  apd  all  the  deceit  in  buying  and  selling,  the  stealing 
and  robhiog,  the  bpbery  and  simony,  the  lawsuits  which  are 
unjust,  the  perjuries,  false  witnesaing,  unrighteous  judging^ 
the  oppressions,  the  revenge,  and  in  one  word  all  the  un- 
charitable and  unjust  actions  in  the  world.  This  is  the  true 
nature  of  carnal  selfishness,  and  it  is  no  better. 

3.  Selfishness  is^the  corruption  of  all  the  faculties  of  the 
soul.  It  is  the  sin  of  the  mind,  by  selfconceitedness  and 
pride ;  it  is  the  sin  of  the  will  and  afiections,  by  self-love, 
and  aU  the  selfish  passions  which  attend  it :  selfish  desires^ 
angers,  sorrows,  discontents,  jealousies,  fears,  apdaciti^s, 
&Ct  It  is  the  corruption  of  all  the  inferior  facultjies,  and  the 
whole  conversation  by  ftelf-^eelcing,  and  all  the  forementionqd 
evils. 

4.  Selfishness  is  the  commonest  sin  in  the  world.  Every 
man  is  now  bom  with  it,  and  hath  it  more  or  less  :  apd  there- 
fore every  man  should  fear  it. 

6.  Selfishness  is  the  hardest  sin  in  the  world  to  over- 
came. In  all  the  imregenerate  it  is  predominant :  for  no- 
thing bi^t  the  sanctifying  Spirit  of  God  can  overcome  \%» 
And  in  i)iany  thousands  that  seem  very  zealous  in  religioifi, 
and  very  mortified  in  all  other  respects,  yet  in  8ome,wiLy  qr 
Dtb^r  selfishness  doth  so  lamentably  appear,  yea,  and  is  so 
strong  in  many  that  are  sincere,  that  it  is  the  greatest  dL^ 
honour  to  tl^e  churph  of  Christ,  and  hath  tempted  pos^ny  to 
infidelity,  or  to  doubt  whether  there  be  any  such  thing  ^ 
^e  sfmctification  in  the  world.  The  persons  tl^at  seemed 
thp  most  mortified  saints,  if  you  do  bi|t  q^oss  them  in  thc|ir 
self-interest,  or  opinion,  or  will,  or  seem  to  slight  them,  or 
IffLve  a  low  esteem  of  them,  what  swellings,  what  heart-bus- 
ings, what  bitter  censurings,  what  proud  impatience,  if  not 
iichisms  and  separa^pns  will  it  cause?  God  hath  better 
servants;  but  too  many  whic)i  seem  to  themselves  and 
pthers  to  be  the  best,  are  no  better.  How  thep  should 
jevery  Christian  abl^or  and  watch  against  this  univ^r^al 
wil. 


434  CHRISTIAN    DIRECTORY.  [PART    IV. 

Direct,  ii.  '  Consider  oft  how  amiable  a  creature  man 
would  be,  and  what  a  blessed  condition  the  world  and  all 
societies  would  be  in,  if  selfishness  were  but  oyercome/ 
There  would  then  be  no  pride,  no  coretousness,  ho  sen- 
suality, no  tyranny  or  oppressing  of  the  poor,  no  malice, 
cruelty  or  persecution :  no  church-divisions,  no  scandals, 
nothing  to  dishonour  religion,  or  to  hinder  the  saying  pro- 
gress of  the  Gospel :  no  fraud  or  treacheries,  no  over-reach- 
ing or  abusing  others:  no  lying  nor  deceit,  no  neglect  of 
our  duty  to  others  :  in  a  word,  no  injustice,  or  uncharitable- 
ness  in  the  world. 

Direct,  iii.  '  Judge  of  good  and  evil  by  sober  reason, 
and  not  by  brutish  sense.  And  then  oft  consider,  whether 
feally  there  be  not  a  more  excellent  end  than  your  selfish 
interest  ?  Even  the  public  good  of  many,  and  the  pleasing 
and  glorifying  of  God.  And  whether  all  mediate  good  of 
evil  should  not  be  judged  of  principally  by  those  highest 
ends  ?'  Sense-leadeth  men  to  selfishness  and  privateness  of 
design  ;  but  true  reason  leadeth  men  to  prefer  the  public, 
or  any  thing  that  is  better  than  our  self-interest. 

Direct,  iv.  *  Nothing  but  returning  by  converting  grace 
to  the  true  love  of  God,  and  of  man  for  his  sake  will  con- 
quer selfishness.'  Make  out  thetefore  by  earnest  prayer  for 
the  Spirit  of  sanctification  :  and  be  sure  that  you  have  a  true 
apprehension  of  the  state  of  grace ;  that  is,  that  it  is  indeed 
the  love  of  God  and  man.  Love  is  the  fulfilling  of  the  law ; 
therefore  love  is  the  holiness  of  the  soul :  set  your  whole 
study  upon  the  exercise  and  increase  of  love,  and  selfish- 
ness will  die  as  love  reviveth. 

Direct,  v.  *  Study  much  the  self-denying  example  atid 
precepts  of  your  Saviour.'  His  life  and  doctrine  are  the 
liveliest  representation  of  self-denial  that  ever  was  given  to 
the  world.  Learn  Christ,  and  you  will  learn  self-denial. 
He  had  no  sinflil  selfishness  to  mortify,  yet  natural  self  was 
so  wonderfully  denied  by  him,  for  his  Father's  will  and  our 
salvation,  that  no  other  book  or  teacher  in  the  world  will 
teach  us  this  lesson  so  perfectly  as  he.  Follow  him  from 
the  manger,  or  rather  from  the  womb  to  the  cross  and  grave  : 
behold  him  in  his  poverty  and  contempt ;  enduring  the  coii- 
tradiction  and  ingratitude  of  sinners,  and  making  himself  of  no 
reputation  :  behold  him  apprehended,  accused,  condemned* 


CHAP.  XXVII.]  .   CHRISTIAN  POLITICS.  425 

crowned  with  thorns,  clothed  in  purple  with  a  reed  in  his 
hand,  scourged,  and  led  away  to  execution,  bearing  his 
cross,  and  hanged  up  among  Uiieves  :  forsaken  by  his  own 
disciples,  and  all  the  world,  and  in  part  by  him  who  is  more 
than  all  the  world:  and  consider  why  all  this  was  done. 
For  whom  he  did  it,  and  what  lesson  he  purposed  hereby  to 
teach  us  :  consider  why  he  made  it  one  half  the  condition 
of  our  salvation,  and  so  great  a  part  of  the  Christian  religion, 
to  deny  ourselves  and  take  up  our  cross  and  follow  him : 
and  will  have  no  other  to  be  his  disciples  \  Were  a  cruci- 
fied Christ  more  of  our  daily  study,  and  did  we  make  it  our 
religion  to  learn  and  follow  his  holy  example,  self-denial 
would  be  better  known  and  practised,  and  Christianity  would 
appear  as  it  is,  and  not  as  it  is  misunderstood,  adulterated 
and  abused  in  the  world.  But  because  I  have  long  ago 
written  a  ''  Treatise  of  Self-denial,''  I  shall  add  no  more. 


CHAPTER  XXVII. 

Cases  and  Directions  far  Loving  our  Neighbour  as  ourselves* 

Tit.  1.  Cases  of  Conscience  about  Loving  our  Neighbour. 

Quest.  I.  'In  what  sense  is  it  that  I  must  love  my  neigh- 
bour as  myself?  Whether  in  the  kind  of  love,  or  in  the  de- 
gree, or  only  in  the  reality/ 

^Answ.  The'  true  meaning  of  the  text  is,  you  must  love 
him  according  to  his  true  worth,  without  the  diversion  and 
hindrance  of  selfishness  and  partiality.  As  you  must  love 
yourself  according  to  that  degree  of  goodness  which  is  in 
you,  and  no  more ;  so  must  you  as  impartially  love  your 
neighbour  according  to  that  degree  of  goodness  which  is  in 
him.  So  that  it  truly  extendeth  to  the  reality,  the  kind,  ^nd 
the  degree  of  love,  supposing  it  in  both  proportioned  to  the 
goodness  of  the  object.  But  before  this  can  be  understood, 
the  true  nature  of  love  must  be  well  understood. 

Quest.  II.  '  What  is  the  true  nature  of  love,  both  as  to 
myself  and  neighbour?' 

Answ,  Love  is  nothing  but  the  prime  motion  of  the  will 

*    Luke  xiv.  26«  31.  5S. 


4M  CHRISTIAtf  DIRECTORY.  fPART  Ilf. 

te  its  proper  object;  which  is  called  ccmplaconco ;  the  oIh 
jeot  of  U  is  simple  goodness^  or  good  as  such:  it  arisetk 
from  suitableness  between  the  object  and  the  will,  as  ap- 
petite doth  from  the  suitableness  4>f  the  appetent  fitoulty 
and  food.    This  good  as  tt  is  nuriously  modified,  or  any 
way  difiereth,  doth  accocdkigly  cause  or  require  a  difference 
MSiOur  Aoye;  -therefoffe  that  love  which  in  its  prime  act  and 
natape  is  but  one,  is  diversely  denominated,  as  its  objecta 
aie  (diversified.    To  an  object  as  simply  good  in  itself,  it 
.  foUoweth  the  understanding's  estimation,  and  is  called,  as  I 
said,  mere  complacence  or  adhesion :  to  an  object  as  no4 
yet  attained,  but  absent,  or  distant,  and  attainable,  it  is 
called  desire  or  desiring  love :  and  as  expected,  hope,  or 
^bopingilove,  (which  is  a  conjunction  of  desire  and  expec«- 
tation) :  <to  an  object  nearest,  and  attained,  it  is  called  frui- 
tion, or  delight,  or  delighting  love.    To  an  object  which  by 
means  must  be  attained,  it  is  called  seeking  love,  as  it  ex- 
citeth  to  the  use  of  those  means :  and  to  an  object  missed,  it 
is,  by  accident,  mourning  love.     But  still  love  itself  in  its 
essential  act  is  one  and  the  same.     As  it  respecteth  an  ob- 
ject which  wanteth  something  to  make  it  perfect,  and  de- 
sireth  the  supply  of  that  want,  it  is  called  love  of  benevo- 
lence ;  denominated  from  this  occasion,  ^  it  desireth  to  do 
good  to  him  that  is  loved.     And  it  is  a  love  of  the  same 
nature  which  we  exercise  towards  God,  who  needeth  nothings 
as  we  rejoice  in  that  perfection  and  happiness  which  he 
hath  ;  though  it  be  not  to  be  called  properly  by  the  same 
i^ame,     Goodness  being  the  true  object  of  love,  is  the  true 
meiLSure  of  it :  and  therefore  God  as  infinitely  and  primi- 
tively good,  is  the  prime  and  only  simple  object  of  our  ab- 
soljote,  total  love.    And  therefore  those  who  understsind  no 
goodness  in  any  being,  but  as  profitable  to  them,  or  to  some 
other  creature,  do  know  no  God,  nor  love  God  as  God,  nor 
have  any  love  but  selfish  and  idolatrous.    By  this  you  may 
perceive  the  nature  of  love. 

Quest,  iiu  '  But  may  none  be  loved  above  the  measure 
of  his  goodness  ?  How  then  did  God  love  us  when  we  were 
not,  or  were  his  enemies  ?  And  bow  must  we  love  the 
wicked  ?     And  how  must  an  ungodly  person  love  himself?' 

Amw.  If  only  good  as  such  be  the  object  of  love,: then 
certainly  none  should  be  loved  but  in  proportion  to  hia 


CHAF.  KXVII.]         ClHB»VIAN  POUTICS*  4S7 

goodness.  Bat  yoa  must  dislaiigaish  betvteen  mere  naiond 
and  seositive  love  or  appetite^  mad  rational  love;  and  be* 
tween  lovei  and  the  etibots  ^  love  4  and  between  natond 
goodness  in  the  object,  and  moral  geodness.  And  sol 
farther  answer,  L  There  js  in  levery.man  a  natural  aad  «enr 
sitive  love  of  himsrif  and  bis  own  pleasure  and  felicity^  «nd 
%a  averseness  to  ^eathy^and  ipain,  and  sorrow^  as  them  is  ia 
overy  brute :  and  this  Ood  hath,  planted  there  forthe  preseiw 
vation  of  the  creature.  This  fidletii  not  "under  oommawh 
or  prohibitions  directly,  because  it  is  not  free  but  neces- 
sary :  as  no  man  is  commanded  or  forbidden  to  be  hungiy^, 
or  thirsty,  or  weary,  or  the  like :  it  is  not  this  love  which  is 
meant  when  we  are  commanded  to  "  love  our  neighbour  as 
ourselves  :"  for  I  am  not  commanded  to  feel  hunger,  «md 
thirst,  nor  to  desire  meat  or  drink  by  the  sensitive  appetite 
for  my  neighbour ;  nor  sensitively  to  feel  his  pain  or  plear 
sure,  nor  to  have  that  natural  aversation  from  death  or  pam, 
nor  sensitive  desire  of  life  and  pleasure,  for  him  as  for  my- 
self. But  the  love  here  spoken  of,  is  that  volition  with  the 
due  affection  conjunct,  which  is  our  rational  love ;  as  being 
the  act  of  our  highest  faculty,  and  falling  under  God'e  com- 
mand. As  to  the  sensitive  love,  it  proceedeth  not  upon  the 
sense  or  estimate  of  goodness  in  the  person  who  loveth.him^ 
self  or  any  other  (as  beasts  love  their  young  ones  without 
respect  to  their  excellency).  But  it  is  rational  love  which 
is  proportioned  to  the  estimated  goodness  of  the  thing  be- 
loved. 3.  Physical  goodness  may  be  in  an  object 'whidi 
hath  no  moral  goodness ;  and  thi»may  contain  «  capacity  of 
moral  goodness ;  and  each  of  them  is  amiable  according  to 
its  nature  and  degree.  43.  Beneficence  is  coaetines  ^mh 
efiect  of  love,  and  sometimes  an  effect  of  wisdom  only  .a8<to 
the  object,  and  of  love  to  something  eke ;  but  it  is  atever 
love  itself.  Usually  benevolence  is  an  act  of  love,- and  b^ 
neficence  an  effect,  but  not  always.  I  may  do  good  to 
another  without  any  love  to  him,  for  some  aids  of  my  own, 
or  for  the  sake  of  another.  And«  man  may  be  obliged  to 
greater  beneficence,  where  he  is  not  obliged  to  greater  Ioto. 
:  And  now  to-  the  instances,  I  fuith<er  answer,  1 .  When  we 
had  no  being,  Ood  did  not  properly  love  us  '  in  esse  real!  * 
(unless  you  will  go  toour  co^exietence  in  eternity;  for  we 
were  not '  in  esse  reali ') ;-  but  only  as  we  were  *  in  ease  cog« 


428  CHRISTIAN   DIRECTORY.  [PART  IV. 

nito  'y  but  he  purposed  to  make  us,  and  to  make  us  loyely^ 
aad  to  do  us  good«  and  so  he  had  that  which  is  called  *  amor 
benevolentise '  to  us  :  which  properly  was  not  love  to  us,  but 
a  love  to  himself,  and  the  idea  in  his  own  eternal  mind, 
which  is  called  a  loving  us^in  esse  cognito/  and  a  purpose 
to  make  us  good  and  lovely :  that  which  is  not  lovely  is  not 
an  object  of  love  :  man  was  not  lovely  indeed,  when  he  was 
not ;  therefore  he  was  not  an  object  of  love  ;  (but  '  in  esse 
cognito/)  The  same  we  say  of  Ood's  loving  us  when  we 
were  enemies  :  he  really  loved  us  with  complacency  so  far 
as  our  physical  goodness  made  us  lovely  :  and  as  morally 
lovely  be  did  not  love  us,  otherwise  than  '  in  esse  cognito.' 
But  he  purposed  to  make  us  morally  lovely,  and  gave  us  his 
mercies  to  that  end  ;  and  so  loved  us  with  a  love  of  bene- 
volence as  it  is  called  ;  which  signifieth  no  more  than  out  of 
a  complacence  (or  love)  to  himself,  and  to  us,  as  physically 
good,  to  purpose  to  make  us  morally  good  and  happy.  As 
to  the  incident  difficulty  of  love  beginning  '  de  novo '  in 
Ood,  I  have  fully  resolved  it  elsewhere  *. 

2.  So  also  we  must  love  a  wicked  man  with  a  love  of 
benevolence  :  which  properly  is  but  to  love  him  in  his  phy- 
sical worth,  and  his  capacity  of  moral  goodness  and  happi- 
ness, and  thereupon,  (but  especially  through  the  love  of  God) 
to  desire  his  happiness. 

3.  And  as  to  the  loving  of  ourselves,  (besides  the  sen- 
sitive love  before  mentioned  which  respecteth  self  as  self, 
and  not  as  good,)  a  wicked  man  may  rationally  love  himself 
according  to  his  physical  goodness  as  a  man,  which  con- 
taineth  his  capacity  of  moral  goodness,  and  so  of  being  holy 
and  serviceable  to  God  and  to  good  men,  and  happy  in  the 
fruition  of  God.  But  beyond  all  such  goodness  (which  only 
is  amiableness)  no  man  may  rationally  love  himself  or  any 
other,  with  the  true  formal  act  of  love,  which  is  compla- 
cence ;  though  he  may  wish  good  to  himself  or  another  be- 
yond the  present  goodness  which  is.  in  them;  nay,  he 
wished  them  good,  not  because  they  are  good,  but  because 
they  want  good. 

And  though  some  define  loving,  to  be  '  bene  velle  alicui 
ut  illi  bene  sit,'  to  desire  another's  welfare,  yet  indeed  this 
may  be  without  any  formal  love  at  all.     As  I  may  desire  the 

*  Apology  against  Dr.  Kendal. 


CHAP.  XXVII.]     CHRISTIAN  POLITICS.  429 

welfare  of  my  horse^  without  any  proper  love  to  him,  eveu 
for  myself  and  use.  When  God  from  eternity  willeth  to 
make  Paul,  and  to  convert  and  save  him, '  ut  illi  bene  sit/ 
it  is  called,  love  of  benevolence ;  but  properly  it  is  only  to 
be  called,  a  will  to  make  Paul  good  and  lovely*";  it  being 
only  Ood  himself  who  is  the  original  and  ultimate  end  of 
that  will  and  purpose ;  and  himself  only  which  he  then 
loveth,  there  being  nothing  but  himself  to  love ;  till  in  that 
instant  that  Paul  is  existent,  and  so  really  lovely.  For 
Paul  '  in  esse  cognito'  is  not  Paul :  yet  no  reality  doth 
'  oriri  de  novo'  in  God  ;  but  a  new  respect  and  denomina- 
tion, and  in  the  creature  new  effects.     (Of  which  elsewhere.) 

Quest.  IV.  '  Must  I  love  every  one  as  much  as  myself  in 
degree,  or  only  some  ? ' 

Amw.  You  must  love  every  one  impartially  as  yourself, 
according  to  his  goodness ;  and  you  must  wish  well  to  every, 
one  as  to  yourself;  but  you  must  love  no  man  complacen- 
tially  so  much  as  yourself,  who  is  not  or  seemeth  not  to 
have  as  much  loveliness,  that  is,  as  much  goodness,  or  as 
much  of  God,  as  yourself. 

Quest.  V.  *  Must  I  love  any  one  more  than  myself?  * 

Amw,  Yes,  every  one  that  is  and  appeareth  better  than 
yourself.  Your  sensitive  love  to  another  cannot  be  as  much 
as  to  yourself ;  and  your  beneficence  (ordinarily)  must  be 
most  to  yourself,  because  God  in  nature  and  his  laws  hath 
so  appointed  it ;  and  your  benevolence  to  yourself  and  to 
others  must  be  alike :  but  your  rational  estimation,  and 
love  or  complacence  (with  the  honour  and  praise  attending 
it)  must  be  more  to  every  one  that  is  better  than  yourself; 
for  that  which  is  best  is  most  amiable,  and  that  which  hath 
most  of  God. 

Quest.  VI.  'Will  it  not  then  follow,  that  I  must  love 
another  man's  wife  and  children  better  than  mine  own,  when 
they  are  really  better?' 

Amw.  Yes,  no  doubt ;  but  it  is  only  with  that  rational 
estimative  love.  But  there  is  besides  a  love  to  wife  and 
children,  which  is  in  some  measure  sensitive,  which  you  are 
not  obliged  to  give  to  others  :  and  rationally  they  are  more 
amiable  to  you,  in  their  particular  relations  and  respects, 

^  But  if  any  be  resolred  to  call  mere  benevolence  by  tlie  name  of  love,  I  will 
nol  contend  sboot »  name. 


430  CH«I$TtAN    DIRECTOltY.  [PART  IV. 

though  others  are  more  amhible  in  other  respects  :  and  be^ 
sides,  though  yon  value  and  rationally  love  another  more^ 
^et  the  expressions  must  not  be  the  same ;  for  those  muvt 
follow  the  relation  according  to  God's  command.  You 
may  not  cohabit  or  embrace,  nor  maintain  and  provide  for 
others  as  your  own,  even  when  you  rationally  love  them 
mote  :  the  common  good  requiresr  this  order  in  the  expres- 
flive  part,  as  well  as  Qod's^  command. 

Quest,  yn.  'Who  is  my  neighbour  that  I  must  love  as 
myself?' 

Answ.  Not  devils  or  damned  souls,  who  are  under  jufr- 
tiee  and  from  under  mercy,  and  are  none  of  our  society  : 
but,  1.  Every  natural  man 'in  via,'  being  a  member  of 
God's  kingdom  in  the  same  world,  is  to  be  loved  as  my  na* 
taral  self;  and  every  spiritual  man  as  a  member  of  the  same 
kingdom  of  Christ,  must  be  loved  as  my  spiritual  self;  and 
every  spiritual  man  as  such,  above  my  natural  self  as  such  ; 
and  no  natural  man  as  such,  so  much  as  my  spiritual  self  as 
such  :  so  that  no  man  on  earth  is  excluded  from  your  love, 
which  must  be  impartial  to  all  as  to  yourself,  but  proper^ 
tioned  to  their  goodness. 

Que$t,  VIII.  'Are  not  antichrist  and  those  that  sin  against 
the  Holy  Ghost  excepted  out  of  this  our  love,  and  out  of 
oor  prayers  and  endeavours  of  their  good  ? ' 
>  Afuw.  Those  that  (with  Zanchy)  think  Mahomet  to  be 
antichrist,  may  so  conclude,  because  he  is  dead  and  out  of 
our  communion.  Those  that  take  the  Papacy  to  be  anti- 
christ (aw  most  Protestants  do)  cannot  so  conclude ;  be- 
cause as  there  is  bat  one  antichrist,  that  is,  one  papacy, 
though  an  hundred  popes  be  in  that  seat,  so  every  one  of 
those  popes  is  '  in  via*  and  under  mercy,  and  recoverable 
oat  of  that  condition ;  and  therefore  is  to  be  loved  and 
piajed  for  accordingly.  And  as  for  those  that  blaspheme 
the  Holy  Ghost,  it  is  a  sin  that  one  man  cannot  certainly 
hjMKW  in  another^  ordinarily  at  least ;  and  therefore  cannot 
characterize  a  person  unfit  for  our  love,  and  prayers,  and 
^ideavours. 

Quesi.  Yx.  ^  May  we  not  hate  the  enemies  of  God  ?  How 
tlwn  must  we  love  them  as  ourselves  ? ' 

Amw.  We  may  and  must  hate  sin  in  every  one ;  and 
where  it  is  predominant,  as  God  is  said  to  hajte  the  sinner 


CHAF«  XXVII.]      CHRIg'CIAK  POLITIC*.  4^1 

for  his  sin/ to  mast  w« ;  and  yet  itiU  lore  him  as  ourselves ; 
for  you  mast  hate  sin  in  yourselves  as  much  or  more  than  in 
any  other :  and  if  yoa  are  wicked  you  must  hate  yourselves « 
as  such ;  yea,  if  you  are  godly,  you  must '  secundum  quid/ 
or  in  that  measure  as  you  are  sinful,  abhor,  and  loathe,  and 
hate  yourselves  as  such ;  and  yet  you  must  love  yourselves 
according  to  the  measure  of  all  that  natural  and  moral  good- 
ness which  is  in  you  ;  and  you  must  desire  and  endeavour 
all  the  good  to  yourselves  that  you  can.  Just  so  must  you 
hate  and  love  another :  love  them  and  hate  them  impartially 
as  you  must  do  yourselves. 

Quest.  X.  '  May  I  not  wish  hurt  sometimes  to  another, 
more  than  to  myself? ' 

Answ,  You  may  wish  a  mediate  hurt  which  tendeth  to 
his  good,  or  to  the  good  of  others ;  but  you  must  jiever 
wish  any  final  hurt  and  misery  to  him.  You  may  wish  your 
friend  a  vomit  or  blood-letting  for  his  cure ;  and  you  may 
wish  him  some  affliction,  when  it  is  needful  and  apt  to  hum- 
ble him  and  do  him  good,  or  to  restrain  him  from  doing 
hurt  to  otherH  :  and  on  the  same  accounts,  and  for  the  pub- 
lic good,  you  may  desire  penal  justice  to  be  done  upon  him, 
yea,  sometimes  unto  death ;  but  still  with  a  desire  of  the  sa- 
ving of  his  soul.  And  such  hurt  you  may  also  wish  your- 
self as  is  necessary  to  your  good  ;  but  you  are  not  to  wiedi 
the  same  penalties  to  yourself,  1.  Because  you  have  some- 
what else  first  to  wish  and  do,  even  to  repent  and  prevent  it. 
2.  Because  you  are  not  bound  ordinarily  to  do  execution 
upon  yourself.  It  is  more  in  your  power  to  repent  yourself, 
and  make  repentance  less  necessary  by  humble  confession 
and  amendment^  than  to  bring  another  to  repentance.  Yet 
I  may  add  also,  that  hypothetically  you  may  wish  that  des- 
truction to  the  enemies  of  Ood  in  this  life,  which  absolutely 
you  may  not  wish :  that  is,  you  must  desire  first  that  they 
may  repent,  and  secondly,  that  they  may  be  restrained  from 
hurting  others ;  but  if  neither  t>f  these  may  be  attained,  thai 
they  may  be  cut  off. 

* 

Tit.  2.  Dirtctiam  far  Loving  our  Neighbours  as  oursehes. 
Direct,  i .  ^  Take  heed  of  selfi^ness  and  covetousness^ 


432  CHRISTIAN    DIRRCTOBY.  [FART   IV. 

the  two  great  enemies  of  love/    Of  which  I  have  spoken 
more  at  large  before. 

Direct,  lu  'Fall  out  with  no  man;  or  if  you  do,  be 
speedily  reconciled  : '  For  passions  and  dissensions  are  the 
extinguishers  of  love. 

Direct,  iii.  'Love  God  truly,  and  you  will  easily  love 
your  neighbour  : '  For  you  will  see  God's  image  on  him,  or 
interest  in  him,  and  feel  all  his  precepts  and  mercies*  obli- 
ging you  hereunto.  As  1  John  iii.  11.23.,  andiv.  7.  12. 
20,21. 

Direct,  iv.  'To  this  end  let  Christ  be  your  continual 
study.'  He  is  the  full  revelation  of  the  love  of  God ;  the 
lively  pattern  of  love,  and  the  best  teacher  of  it  that  ever 
was  in  the  world  :  his  incarnation,  life  and  sufferings,  his 
Gospel  and  covenant,  his  intercession  and  preparations  for 
our  heavenly  felicity,  all  are  the  great  demonstrations  of 
condescending,  matchless  love.  Mark  both  God's  love  to 
US  in  him,  and  his  love  to  man,  and  you  will  have  the  best 
directive  and  incentive  of  your  love. 

Direct,  v.  '  Observe  all  the  good  which  is  in  every  man.' 
Consider  of  the  good  of  humanity  in  his  nature,  and  the 
goodness  of  all  that  truth  which  he  confesseth,  and  of  all 
that  moral  good  which  appeareth  in  his  heart  and  life  ;  and 
let  not  oversight  or  partiality  cause  you  to  overlook  it,  or 
make  light  of  it.  For  it  is  goodness  which  is  the  only  at- 
tractive of  love  :  and  if  you  overlook  men's  goodness,  you 
cannot  love  them. 

Direct,  vi.  '  Abhor  and  beware  of  a  censorious  disposition, 
which  magnifieth  men's  faults,  and  vilifieth  their  virtues, 
and  maketh  men  seem  worse  than  indeed  they  are.'  For  as 
Ihis  Cometh  from  the  want  of  love,  so  doth  it  destroy  that 
little  which  is  left. 

Direct,  vii.  '  Beware  of  superstition  and  an  erring  judg- 
ment, which  maketh  men  place  religion  where  God  never 
placed  it.'  For  when  this  hath  taught  you  to  make  duties 
and  sins  of  your  own  humour  and  invention,  it  will  quickly 
teach  you  to  love  or  hate  men  accordingly  as  they  fit  or 
cross  your  opinion  and  humour :  thus  many  a  Papist  loveth 
not  those  that  are  not  subjects  of  the  Roman  monarch,  and 
that  follow  not  all  his  irrational  fopperies.  Many  an  Ana- 
baptist loveth  not  those  that  are  against  his  opinion  of  re- 


CUAP.XXVIK]        CUEISTIAN  POLITIQ9.  433 

baptizing :  one  loveth  not  those  who  are  for  liturgies,  forms 
of  worship  and  church-music ;  and  many  love  not  those 
who. are  against  themi  <Mid  so  of  other  things  (of  which 
more  anon). 

Direct,  viii.  '  Avoid  the  company  of  censorious  back* 
biters  and  proud  contemners  of  their  brethren :  hearken  npt 
to  them  that  are  causelessly  vilifying  others ;  aggravating 
their  faults  and  extenuating  their  virtues.'  For  such  proud, 
supercilious  persons  {religious  or  profane)  are  but  the  mes- 
sengers of  satan,  by  whom  he  entreateth  you  to  hate  your 
neighbour,  or  abate  your  love  to  him.  And  to  hear  them 
speak  evil  of  others,  is  but  to  go  hear  a  sermon  against  char 
rity,  which  may  take  with  such  hearts  as  ours  before  we  are 
aware. 

Direct,  ix.  '  Keep  still  the  motives  and  incentives  of 
love  upon  your  minds/  Which  I  shall  here  next  set  before 
you. 

Tit.  3.  The  Reasons  or  Motives  of  Love  to  our  Ne^kbout* 

Mot.  1.  '  Consider  well  of  the  image  and  interest  of  God 
in  man.'  The  worst  man  is  his  creature,  and  hath  his  natu- 
ral image,  though  not  his  moral  image ;  and  you  should 
love  the  work  for  the  workman's  sake.  There  is  something 
of  Ood  upon  all  human  nature  above  the  brutes  4  it  is  intel- 
ligent, and  capable  of  knowing  him,  of  loving  him  and  of 
serving  him;  and  possibly  may  be  brought  to  do  all  this 
better  than  you  can  do  iU  Undervalue  not  the  noble  na- 
ture of  man,  nor  overlook  that  of  God  which  is  upon  them, 
nor  the  interest  which  he  hath  in  them. 

Mot.  II.  '  Consider  well  of  God's  own  love  to  man.'  He 
hateth  their  sins  more  than  any  of  us ;  and  yet  he  loveth 
his  workmanship  upon  them :  "And  maketh  his  sun  to 
Bhine  and  his  rain  to  fall  on  the  evil  and  on  the  good,  on  the 
just  and  on  the  unjust ^"  And  what  should  more  stir  us 
up  to  love,  than  to  be  like  to  God  ? 

Mot*  111.  '  And  think  oft  of  the  love  of  Christ  unto  man- 
kind ;  yea,  even  unto  his^  enemies.'  Can  you  have  a  better 
example,  a  livelier  incentive,  or  a  surer  guide  ? 

Mot.*  I V.  '  Consider  of  our  unity  of  nature  with  all  men ;' 

VOL.   Vf.  F  f 


434  CHE18TIAN   DIRBCTORY.  [PART    IV. 


suitableness  breedeth  and  maintained!  love.  Even  birds 
and  beasts  do  love  their  kind ;  and  man  should  much  more 
have  a  love  to  man,  as  being  of  the  same  specific  form. 

Moi.  V.  '  Love  is  the  principle  of.  doing  good  to  others.' 
It  inclineth  men  to  beneficence  :  and  all  men  call  him  good 
who  is  inclined  to  do  good. 

Mot.  VI.  '  Love  is  the  bond  of  societies.'  Of  families, 
cities,  kingdoms  and  churches ;  without  love,  they  will  be 
but  enemies  conjunct;  who  are  so  much  the  more  hurtfiil 
and  pernicious  to  each  other,  by  how  much  they  are  nearer 
to  each  other.  The  soul  of  societies  is  gone  when  love  is 
gone. 

Mot.  VII.  '  Consider  why  it  is  that  you  love  yourselves 
(rationally),  and  why  it  is  that  you  would  be  beloved  of 
others.'  And  you  will  see  that  the  same  reasons  will  be  of 
equal  force  to  call  for  love  to  others  from  you. 

Mot.  viii.  'What  abundance  of  duty  is  summarily  per- 
formed in  love  !  And  what  abundance  of  sin  is  avoided  and 
prevented  by  it ! '  If  it  be  the  fulfilling  c^  the  law,  it  avoid- 
eth  all  the  violations  of  the  law  (proportionably).  So  far 
as  you  have  love,  you  will  neither  dishonour  superiors,  nor 
oppress  inferiors,  nor  injure  equals:  you  will  neither  covet 
that  which  is  your  neighbour's,  nor  envy,  nor  malice  them, 
nor  defame,  nor  backbite,  nor  ccsisure  them  unjustly ;  nor 
vrill  you  rob  them,  or  defraud  them,  nor  withhold  any  duty 
or  kindness  to  them. 

Mot.  IX.  'Consider  how  much  love  please th  Ood;  and 
why  it  is  made  so  great  a  part  of  all  your  duty ;  and  why 
the  Gospel  doth  so  highly  commend  it,  and  so  strictly  c<Hn- 
mand  it,  and  so  terribly  condemn  the  want  of  it !  And  also 
how  suitable  a  duty  it  is  for  you,  who  are  obliged  by  so 
much  love  of  God ! '  These  things  well  studied  will  not  be 
without  efiect. 

Mot.  X.  '  Consider  also  that  it  is  your  own  interest,  as 
well  as  your  great  duty.'  1 .  It  is  the  soundness  and  hones- 
ty of  your  hearts.  2.  It  is  pleasing  to  that  Ood  on  whom 
only  you  depend.  3.  It  is  a  condition  of  your  receiving 
the  saving  benefits  of  his  love.  4.  It  is  an  amiable  virtue, 
and  maketh  you  lovely  to  all  sober  men :  all  men  love  a 
loving  nature,  and  hate  those  that  hate  and  hurt  their 
neighbours.     Love   commandeth  love,  and  hurtfulness  is 


chap;  XXVII.]       CHRISTIAN  POLITICS.  49S 

hatefuiness.    5*  It  is  a  sweet,  delightful  duty ;  all  loTe  ip 
essentiated  with  some  complacence  and  delight.    6.    It 
tendeth  to  the  ease  and  quietness  of  your  lives  :  what  con- 
tentions and  troubles  will  love  avoid!     What  peace  and 
pleasure  doth  it  cause  in  fiunilies,  neighbourhoods  and  all 
societies  !     And  what  brawling  vexations  come  where  it  is 
wanting !     It  will  make  all  your  neighbours  and  relations 
to  be  a  comfort  and  delight  to  you,  which  would  be  a  bur- 
den and  trouble^  if  love  were  absent.     7.  It  maketh  all ' 
other  men's  felicity  and  comforts  to  be  yours.     If  you  love 
them  as  yourselves^  their  riches,  their  health,  their  honours, 
their  lordships,  their  kingdoms,  yea,  more,  their  knowledge, 
and  learning,  and  grace,  and  happiness,  are  partly  to  you  as 
your  own.     As  the  comforts  of  wife  and  children,  and  your 
dearest  friends  are;    and  as  our  love  to  Christ,  and  the 
blessed  angels  and  saints  in  heaven  do  make  their  joys  to 
be  partly  ours.     How  excellent,  and  easy,  and  honest  a  way 
is  this,  of  making  all  the  world  your  own,  and  receiving 
that  benefit  and  pleasure  from  all  things  both  in  heaven 
and  earth,  which  no  distance,  no  malice  of  enemies  can  de- 
ny you  I     If  those  whom  you  truly  love  have  it,  you  have  it. 
Why  then  do  you  complain  that  you  have  no  more  health, 
or  wealth,  or  .honour,  or  that  others  are  preferred  before 
.you?     Love  your  neighbour  as  yourselves,  and  then  you 
will  be  comforted  in  his  health,  his  wealth,  and  his  prefer- 
ment, and  say,  '  Those  have  it  whom  I  love  as  myself,  and 
therefore  it  is  to  me  as  mine  own.'    When  you  see  your 
neighbour's  houses,    pastures,    corn  and  cattle,  love  will 
make  it  as  good  and  pleasant  to  you  as  if  it  were  your  own. 
Why  else  do  you  rejoice  in  the  portions  and  estates  of  your 
children  as  if  it  were  your  own  ?    The  covetous  man  saith, 
^  O  how  glad  should  I  be  if  this  house,  this  land,  this  com 
were  mine : '  but  love  will  make  you  say, '  It  is  all  to  me  as 
mine  own.'    What  a  sure  and  cheap  way  is  this  of  making 
all  Uie  world  your  ovm  !     O  what  a  mercy  doth  Ood  be- 
stow  on  his  servants'  souls,  in  the  day  that  he  sanctifiedi 
tiiem  with  unfeigned  love  !     How  much  doth  he  give  us  in 
timt  one  grace !     And  O  what  a  world  of  blessing  and  com- 
forts do  the  ungodly,  the  malicious,  the  selfish  and  the  cen- 
sorious cast  away,  Irhen  they  (dast  away  ot  ifMnch  the  lore 
of  their- neighbours  ;^ttlid  What  abundsace  of  calasuty  do 


CHRISTIAN    DIRECTORY.  [PART  IT. 

they  bring  upon  themselves !  In  this  one  summary  instance 
we  may  see,  how  much  religion  and  obedience  to  God  doth 
tend  to  our  own  felicity  and  delight ;  and  how  easy  a  work 
it  would  be,  if  a  wicked  heart  did  not  make  it  difficult ;  and 
how  great  a  plague  sin  is  unto  the  sinner;  and  how  sore  a 
punishment  of  itself!  And  by  this  you  may  see,  what  it  is 
that  all  fallingn  out,  divisions  and  contentions  tend  to ;  and 
all  temptations  to  the  abatement  of  our  love  ;  and  who  it  is 
that  is  the  greater  loser  by  it,  when  love  to  our  neighbour 
is  lost;  and  that  backbiters  and  censurers  who  speak  ill  of 
others,  come  to  us  as  the  greatest  enemies  and  thieves*  to 
rob  us  of  our  chiefest  jewel,  and  greatest  comfort  in  this 
world  ?  and  accordingly  should  they  be  entertained. 


CHAPTER  XXVIII. 


Special  Cases  and  Directions  for  Love  to  Godly  Persons  as 

such. 

Tk.  1.  Oases  of  Conscience  about  Love  to  the  Godfy. 

Whom  we  must  take  for  godly,  I  have  answered  before. 
Chap.  xxiv.  Tit.  1.  Quest.  ▼. 

Quest,  I.  '  How  can  we  love  the  godly,  when  no  man  can 
certainly  know  who  is  sincerely  godly  ?  * 

Answ.  Our  love  is  not  the  love  of  Gk>d  which  is  guided 
by  infallibility,  but  the  love  of  man,  which  is  guided  by  the 
dark  and  fallible  discerning  of  a  man ;  the  fruits  of  piety 
and  charity  we  infallibly  see  in  their  lives.  But  the  saving 
truth  of  that  grace  which  is  or  ought  to  be  the  root,  we  must 
judge  of  according  to  the  probability  which  those  signs 
discover,  and  love  men  accordingly. 

Quest  lu  *  Must  we  love  those  as  godly,  who  can  give 
no  sensible  account  of  their  conversion,  for  the  time,  or 
manner,  or  evidence  of  it  ?  * 

Answ.  We  must  take  none  for  godly,  who  shew  no  ci^ 
dible  evidence  of  true  conversion,  that  is,  of  true  faith  and 
repentance;  but  there  is  many  an  one  touly  godly,  who 
through  natural  defect  of  understanding  or  utterance,  are 
not  able  in  good  sense  to  tell  you  what  conversion  is^  nor 


CHAP.  XXVIII.]       CHRISTIAN  POLITICS.  437 

to  describe  the  manner  in  which  it  was  wrought  upon  them» 
much  less  to  define  exactly  the  time  or  sermon  when  it  was 
first  wrought,  which  few  of  the  best  Christians  are  able  to 
do ;  especially  of  them  who  had  pious  education,  and  were 
wrought  on .  in  their  childhood.  But  if  the  covenant  of 
grace  be  wisely  opened  to  them  according  to  their  capacity* 
and  they  deliberately,  and  soberly,  and  voluntarily  profess 
their  present  assent  and  consent  thereto,  they  do  thereby 
give  you  the  credible  evidence  of  a  true  convemion,  till  you 
have  sufficient  contrary  evidence  to  disprove  it.  For  none 
but  a  converted  man  can  truly  repent  and  believe  in  God, 
the  Creator,  Redeemer  and  Sanctifier,  according  to  the  bap^ 
tismal  covenant. 

Quest.  III.  '  But  what  if  he  be  so  ignorant  that  he  can- 
not tell  what  faith,  or  repentance,  or  redemption,  or  sanc- 
tification,  or  the  covenant  of  grace  is  ? ' 

Answ,  If  you  have  sufficient  evidence  that  indeed  he 
doth  not  at  all  understand  the  essentials  of  the  sacramental 
covenant,  you  may  conclude  that  he  is  not  truly  godly;  be- 
cause he  cannot  consent  to  what  he  knoweth  not :  *  Igno- 
rantis  non  est  consensus  : '  and  if  you  have  no  evidence  of 
such  knowledge,  you  have  no  evidence  of  his  godliness,  but 
must  suspend  your  judgment.    But  yet  mauy  an  one  under- 
standeth  the  essentials  of  the  covenant,  who  cannot  tell 
another  whut  they  are  ;  therefore  his  mind  (in  case  of  gosat 
disability  of  utterance),  must  be  fished  out  by  questions*  19 
which  his  yea  or  no,  will  discover  what  he  uaderstandetk 
and  consenteth  to :  you  would  not  refuse  to  do  so  by.  one 
of  another  language,  or  a  dumb  man,  who  understood  yau^ 
but  could  answer  you  but  by  broken  words  or. signs;. and 
verily  ill  education  may  make  a  gi^eat  many  of  the  phrases 
of  Scripture,  and  religious  language  as  strange  to  some  men, 
though  spoken  in  their  native  tongue,  as  if  it  were  Gi»ek  or 
Latin  to  them,  who  yet  may  possibly  understand  the-  mat- 
ter.   A  wise  teacher  by  well  composed  questions  may 
(without  fraud  or  formality)  discern/ what  a  man  understand- 
eth,  though  he  say  but  yea  or  no,  when  an  indiscreet,  un- 
skilful man,  will  make  his  own  unskilfulness  and  unchari- 
tableness,  the  occasion  of  contemptuous  trampling  upon 
some  that  are  as  honest  as  himself.    If  a.  man's  desires  and 
endeavours  are  ta  that  which  is  good,  and  he  be  willing  to 


438  CHRISTIAN    DIRECTORY.  [PART  IV. 

he  taugbt  and  use  the  meanR,  it  must  be  very  gross  igno- 
rance indeed,  and  well  proved,  that  must  disprove  his  con- 
fession of  £iiith«  If  he  competently  understand  what  it  ia 
to  believe  in  Qod  the  Father,  Son  and  Holy  Ghost,  th^ 
Creator,  Redeemer  and  Sanctifier,  he  understandeth  ail  that 
is  absolutely  necessary  to  salvation.  And  his  yea  or  no 
may  sometimes  signify  his  understanding  it* 

Quest.  IV.  ^  Must  I   take  the  visible  members  of  the . 
church,  because  such,  for  truly  godly  1  * 

Answ.  Yes,  except  when  you  have  particular  sufficient 
proof  of  their  hypocrisy.  Certainly  no  man  doth  sincerely 
enter  into  the  baptismsJ  covenant,  but  he  that  is  sincerely 
a  penitent  believer  (if  at  age).  For  that  covenant  giveth 
actual  pardon  and  adoption  to  those  that  sincerely  enter 
into  it :  the  very  consenting  to  it  (which  is  repentance  and 
faith)  being  the  very  condition  of  the  present  reception  of 
these  benefits^.  And  therefore  it  is  that  the  ancient  writers 
still  affirmed  that  all  the  baptized  were  regenerated^  justified 
and  adopted :  whether  an  adult  person  be  truly  fit  for  bap- 
tism, or  not,  the  pastor  that  baptizeth  is  to  judge ;  and  he 
must  see  the  credible  signs  of  true  faith  and  repentance  be- 
fore he  baptize  him ;  which  are  no  other  than  his  under- 
standing, voluntary,  sober  profession  of  consent  to  the  bap- 
tismal covenant ;  but  when  he  is  baptized  and  professeth 
to  stand  to  that  covenant  once  made,  he  is  to  be  judged  a 
godly  person  by  all  the  church-members,  who  have  not  suf- 
ficient proof  of  the  contrary ;  because  if  he  be  sincere  in 
what  he  did  and  still  professeth,  he  is  certsanly  godly ;  and 
whether  he  be  sincere  or  not,  he  himself  is  the  best  and  re- 
gular judge  or  discemer,  so  far  as  to  put  in  his  claim  to 
baptism,  which  the  pastor  is  obliged  not  to  deny  him,  wi|)ir, 
out  disproving  him ;  and  the  pastor  is  to  judge  as  to  hq»; 
actual  admittance;  and  therefore  the  people  have  nothing 
necessarily  to  do,  but  know  whether  he  be  baptized  and 
stand  to  his  baptism ;  for  which  they  are  to  take  him  as  sin- 
cere; unless  by  his  notorious  discovery  of  the  contrary  they 
can  disprove  him«  These  are  not  only  the  true  terms  of 
church-communion,  but  of  love  to  the  godly  ;  and  though 
this  goeth  hardly  down  with  some  good  men,  who  observce 

A  I^ge  quam  plurima  ▼eterom  tcstunoniii  iu  D.  Gatalcerd  contra  IHfvuantiam 


CHAP*  XXVIII.]      CHRISTIAN  POLITICS.  439 

how  few  of  the  baptized  seem  to  be  seriously  religious,  and 
therefore  they  think  that  a  yisible  church-member  as  such» 
is  not  at  all  to  be  counted  sincere^  that  is^  to  be  belieVed  in 
his  profession,  and  that  we  owe  him  not  the  special  love 
which  is  due  to  the  godly,  but  only  a  common  love  due  on-» 
ly  to  professors  without  respect  to  their  sincerity ;  yet  this 
opinion  will  not  hold  true ;  nor  is  a  profession  required 
without  respect  to  the  truth  or  ftdsehood  of  it;  the  credibi* 
lity  of  it  being  the  very  reason  that  it  is  requisite.  Nor  is 
it  any  other  faith  or  consent  to  the  covenant  below  that 
which  is  sincere  and  saving,  which  must  be  professed  by  all 
that  will  be  taken  for  church-members.  And  though  those 
that  are  of  the  contrary  opinion  are  afraid  lest  this  will 
occasion  too  much  strictness  in  the  pastors  in  judging 
whose  profession  is  credible,  and  consequently  will  counte- 
nance separation  in  the  people,  yet  God  hath  provided  a 
sufficient  remedy  against  that  fear,  by  making  every  man 
the  opener  of  his  own  hearty  and  tying  us  by  the  law  of  na« 
ture  and  of  Scripture,  to  take  every  man's  profession  for  cre- 
dible, which  is  sober,  understanding  and  voluntary,  unless 
they  can  disprove  it,  or  prove  him  a  liar,  and  perfidious,  and 
incredible.  And  whereas  it  is  a  latitude  of  charity  which 
bringeth  them  to  the  contrary  opinion,  for  fear  lest  the  in- 
credible professors  of  Christianity,  should  be  all  excluded 
firom  the  visible  church,  yet  indeed  it  is  but  the  image  of 
charity,  to  bring  catechumens  into  the  church,  (as  to  set 
the  boys  of  the  lowest  form  among  them  that  are  in  their 
Greek,)  and  to  deny  all  specHal  Christian  love  to  all  visible 
members  of  the  church  as  such ;  and  to  think  that  we  aie 
not  bound  to  take  any  of  them  (as  such)  to  be  sincere  or  in 
the  favour  of  God,  or  justified,  for  fear  of  excluding  those 
that  are  not.  But  of  this  I  have  largely  written  in  a  Trear 
tise  on  this  subject  ^ 

Que$t.  V.  'Must  we  take  all  visible  church-members 
alike  to  be  godly,  and  love  them.equaUy  ? ' 

Amw.  No :  there  are  as  many  various  degrees  of  credit 
due  to  their  profession,  as  there  are  various  degrees  of  cre- 
dibility in  it :  some  manifest  their  sincerity  by  such  full 
and  excellent  evidences  in  a  holy  life,  that  we  ara  next  te 
certain  that  they  are  sincere :  and  some  make  a  pro^ssioii 

^  '*  INipvtBtbiifotf  Right  toSMraoMiitK" 


440  CHRISTIAN  DIRECTORY.  [pART  IT* 

ao  ignorantly,  so  coldly,  and  blot  it  by  so  many  fieika  opi- 
nions and  vices,  that  our  fear  of  them  may  be  greater  than 
6ur  hope ;  of  whom  we  can  only  say,  that  we  ^e  not  alto- 
gether hopeless  of  their  sincerity,  ajnd  therefore  mnst  use 
tfaeip  as  godly  men,  because  we  cannot  prove  the  contrary ; 
bat  yet  admonish  them  of  their  danger,  as  having  much 
diuse  to  fear  the  worst :  and  there  may  be  many  notorious 
wicked  men  in  some  churches,  through  the  pastors'  ikult, 
for  want  of  discipline  ;  and  these  for  order  sake  we  must  as- 
semble wiUi,but  not  dissemble  with  them  and  our  own  con- 
sciences, so  as  to  take  them  for  godly  men,  when  the  con-' 
trary  is  notorious ;  nor  yet  to  admit  them  to  our  familiarity. 
The  pastor  hath  the  keys  of  the  church,  but  we  have  the 
keys  of  our  own  houses  and  hearts. 

Quest.  VI.  /  Must  we  love  all  equally  that  seem  truly 
godly,  the  strong  and  the  weak  ?  * 

Answ.  No :  he  that  loveth  men  for  their  holiness,  will 
love  them  according  to  the  degrees  of  their  holiness,  as  far 
as  he  can  discern  it. 

Quest.  VII.  'Must  we  love  him  more  who  hath  much 
grace  (or  holiness)  and  is  little  useful  for  want  of  gifts,  or 
him  that  hath  less  grace  and  eminent  useful  gifts  ? ' 

Jnsw.  They  must  both  be  loved  according  to  the  diver- 
sity of  their  goodness.  He  that  hath  most  grace  is  best, 
and  therefore  most  to  be  loved  in  himself;  but  as  a  means 
to  the  conversion  of  souls  and  the  honour  of  Ood  in  the 
good  of  others,  the  man  that  hath  the  most  eminent  gifts, 
must  be  most  loved.  The  first  is  more  loved  in  and  for  his 
own  goodness  :  the  second  is  more  lovely  *  propter  aliud'  as 
a  means  to  that  which  is  more  loved  than  either'of  them. 

Quest.  VIII.  '  Must  we  love  him  as  a  godly  man,  who 
livetli  in  any  great  or  mortal  sin  ?  * 

Answ.  Every  man  must  be  loved  as  he  is :  if  by  a  mortal 
iin,  be  meant  a  sin  inconsistent  with  the  love  of  God,  and  a 
state  of  grace,  then  the  question  is  no  qaestion  ;  it  being  a 
oontradiction  which  is  in  question.  But  if  by  a  great  €Lnd 
mortal  sin,  be  meant  only  this  or  that  act  of  sinning,  and 
the  question  be.  Whether  that  act  be  mortal,  that  is,  incon« 
iiiBtent  with  true  grace  or  not  ?  Then  the  particular  act, 
with  the  circumstances  must  be  considered,  before  thai 
question  can  be  answered.    Murder  is  one  of  the  most  heU 


CHAP.  XXVIII.]      CHRISTIAN  POLITICS.  441 

nous  sins;  and  one  man  may  be  guilty  of  it^  out  of  delibe« 
rate,  habitual  malice ;  and  another  through  a  sudden  pas- 
sion ;  and  another  through  mere  inadvertency,  carelessness 
and  negligence.  Stealing  may  be  done  by  one  man  pre- 
sumptuously, and  by  another  merely  to  save  the  life  of  him- 
self or  his  children :  these  will  not  equally  prove  a  man  in  a 
state  of  death,  and  without  true  grace.  And  which  is  a 
mortal  sin  inconsistent  with  the  life  of  grace,  and  which 
not,  is  before  spoken  to,  and  belongeth  not  to  this  place. 
Only  I  shall  say,  that  the  sin  (be  it  great  or  small  as  to  the 
outward  act  or  matter)  which  certainly  excludeth  the  habi- 
tual devotedness  of  the  soul  to  God,  by  resignation,  obe- 
dience and  love,  is  mortal  or  a  mark  of  spiritual  death ;  and 
so  is  all  sin,  which  consisteth  not  with  habitual  repentance^ 
and  a  predominant  hatred  of  sin  as  sin,  and  of  a  disobedient^ 
unholy  heart  and  life ;  and  therefore  all  sin,  which  is  not 
repented  of,  as  soon  as  it  is  known,  and  the  sinner  hath 
time  and  opportunity  of  deliberation ;  because  in  such  a 
case,  the  habit  of  repentance  will  produce  the  act. 

Quest.  IX.  'Must  an  excommunicated  person  be  loved 
as  godly  or  not?' 

Amw.  You  must  distinguish,  1.  Of  excommunication* 
2.  Of  the  person  that  is  to  judge.  1.  There  is  an  excom- 
munication which  censureth  not  the  state  of  the  sinner,  but 
only  suspendeth  him  from  church-communion  as  at  the  pre- 
sent actually  unfit  for  it :  and  there  is  an  excommunication 
which  habituately  or  statedly  excludeth  the  sinner  from  his 
church-relation,  as  an  habituate,  impenitent,  obstinate  per- 
son. 2.  Some  persons  have  no  opportunity  to  try  the 
cause  themselves,  being  strangers,  or  not  called  to  it ;  but 
must  take  it  upon  the  pastor's  judgment  :  and  some  have 
no  opportunity  to  know  the  person  and  the  cause,  whether 
he  be  justly  excommunicated  or  not.  Now  I.  Those  that 
know  by  notoriety  or  proof  that  the  person  is  justly  excom- 
municated with  the  second  sort  of  excommunication,  must 
not,  nor  cannot  love  him  as  a  godly  man.  2.  Those  that 
know  by  notoriety  or  proof  that  the  person  is  unjustly  ex- 
communicated, are  not  therefore  to  deny  him  the  estimation 
and  love  which  is  due  to  a  godly  man:  though  for  order 
sake  they  may  sometimes  be  obliged  to  avoid  external 
church-communion  with  him.    3.  Those  that  know  nothing 


442  CHRISTIAN   DIRBCTORY.    "      [PART  IV. 

of  the  cause  themselves,  must  judge  as  the  pastor  jodgeth 
who  is  the  legal  judge ;  yet  so,  as  to  take  it  to  be  but  a  hu- 
man, fidlible,  and  no  final  judgment* 

Queii.  X.  *  Can  an  unsanctified  hjrpocrite  unfeigoedly 
love  a  godly  man  ?  * 

Anaw,  There  is  no  doubt  but  he  may  materially  love 
him,  on  some  other  consideration ;  as  because  he  is  a  kin»- 
man,  friend,  benefactor,  or  is  witty,  learned,  fair,  8lc. 

Quest,  XI.  'But  can  he  love  a  godly  man  because  he 
is  godly? » 

Answ.  He  may  love  a  godly  man  (at  least)  as  he  may 
loTe  Qod  :  an  imholy  person  cannot  Ioto  Ood  in  all  his  per* 
fections  respectively  to  himself,  as  a  Gk>d  who  is  most  holy 
and  just  in  his  government,  forbidding  all  sin,  and  con- 
demning the  ungodly ;  for  the  love  of  his  sins  is  inconsis- 
tent with  this  love.     But  he  may  love  him  as  he  is  most 
great,  and  wise,  and  good  in  the  general,  and  as  he  is  the 
Maker  and  Benefactor  of  the  world  and  of  the  sinner;  yea» 
and  in  general  as  his  Ooremor :  «id  «>  he  may  verily  tUnk 
that  he  loveth  God  as  God,  because  he  loveth  him  for  his 
essentialities ;  but  indeed  he  doth  not  (speaking  strictly )9 
because  he  leaveth  out  some  one  or  more  of  these  essen- 
tialities ;  even  as  he  that  loveth  man  as  rational,  but  not  as 
a  voluntary  free  agent,  loveth  not  man  as  man  :  and  as  a 
heretic*  is  no  Christian,  because  he  denieth  some  one  essen- 
tial part  of  Christianity,  even  so  as  to  the  love  of  godly 
men,  an  ungodly  man  may  believe  that  they  are  better  than 
others,  and  therefore  love  them ;  but  not  as  godliness  is  the 
consent  to  that  holiness  and  justice  of  God,  which  would 
restrain  him  from  his  beloved  sins,  and  condemn  him  for 
them.    So  far  as  they  are  simply  godly  to  themselves,  with- 
out respect  to  him  and  his  sins,  he  may  love  them. 

Qtiest.  XII.  'May   he  love  a  godly  man  as  he  would 
make  him  godly,  and  convert  him  ? ' 

Answ,  He  may  love  him  as  a  better  man  than  others, 
and  in  general  he  may  wish  himself  as  good,  and  may  love 
him  because  he  wisheth  him  well ;  but  as  he  cannot  be  (or 
rather  is  not)  willing  himself  to  leave  his  sins  and  live  in 
holiness,  so  another  is  not  grateful  to  him,  who  urgently 
persuadeth  him  to  this. 
i 


CHAP.  XXVIII.J     CHRISTIAN  POlilTICS.  443 

Quest.  XIII.  '  Doth  any  ungodly  person  love  the  godly 
comparatiyely  vxoxe  than  others  ?  ' 

Answ.  So  far  as  he  doth  love  them  as  godly,  so  far  he 
may  love  them  more  than  those  that  are  not  sach :  many  a 
bad  father  loveth  a  religious  child  better  than  the  rest ;  be- 
cause they  think  that  wisdom  and  godliness  are  good ;  and 
they  are  glad  to  see  their  children  do  well,  as  long  as  they 
do  not  grate  upon  them  with  troublesome  censures:  for 
another  man's  godliness  costeth  a  bad  man  little  or  no- 
thing ;  he  may  behold  it  without  the  parting  with  his  sins. 

Quest.  XIV.  '  Doth  every  sincere  Christian  love  all  the 
godly  with  a  special  love?  even  those  that  oppose  their 
opinions,  or  that  they  think  do  greatly  wrong  them?  ' 

Answ.  I.  Every  true  Christian  loveth  a  godly  man  as 
such,  and  therefore  loveth  all  such,  if  he  take  them  to  be 
such.  2.  No  godly  man  doth  habitually  and  impenitently 
live  in  such  malice  or  enmity,  as  will  not  suffer  him  to  see 
the  godliness  of  a  dissenter  or  adversary,  when  it  hath  suf 
ficient  evidence.  3.  But  ill  education  and  company,  and 
want  of  opportunity,  may  keep  a  true  Christian  from  dis-* 
ceming  the  godliness  of  another,  and  so  from  loving  him  as 
a  godly  man.  4.  And  error,  and  faction,  and  passion  may 
in  a  temptation  so  far  prevail  as  at  present  to  pervert  his 
judgment,  and  make  hiqa  misjudge  godly  men  to  be  uiigod«- 
ly,  though  when  he  hath  opportunity  to  deliberate  and 
come  to  himself,  he  will  repent  of  it. 

Quest.  XV.  '  What  is  that  love  to  the  godly  which  pro- 
veth  a  man's  sincerity,  and  which  no  hypocrite  or  unregen- 
erate  person  doth  attain  to  ?  ' 

Answ*  It  hath  in  it  these  essential  parts :  1.  He  loveth 
God  best,  and  his  servants  for  his  sake.  2.  He  loveth  god-» 
liness,  and  the  person  as  godly,  and  therefore  would  fain  be 
such  himself;  or  loveth  it  for  himself  as  well  as  in  others. 
3.  He  loveth  not  one  only,  but  all  the  essential  parts  of 
godliness  (our  absolute  resignation  to  Ood  our  Owner,  our 
absolute  obedience  to  God  our  Ruler,  and  our  highest  gra- 
titude and  love  to  God  our  Benefactor  and  our  End).  4. 
He  loveth  godliness  and  godly  men,  above  his  carnal  world'* 
ly  interest,  his  honour,  wealth  or  pleasure ;  and  therefore 
will  part  with  these  in  works  of  charity,  when  he  can  under- 
stand that  God  requireth  it.    These  four  set  together  make 


444  CHRISTIAN  DIRECTORY*  [PART IT^ 

ujp  that  love  which  will  prove  youi  sincerity,  and  which  no 
hypocrite  doth  perform.  Hypocrites  either  love  the  godly 
only  as  their  benefactors  with  a  self-love ;  or  they  love  them 
as  godly  to  themselves,  but  would  not  be  like  them,  and 
love  not  godliness  itself  to  make  them  godly ;  or  they  love 
them  for  some  parts  of  godliness,  and  not  for  all ;  or  they 
love  .them  but  in  subjection  to  their  worldly  love ;  with 
such  a  dry  and  barren  love  as  James  rejecteth,  James  ii.,  as 
will  not  be  at  any  great  cost  upon  them,  to  feed,  or  clothe, 
or  visits  or  relieve  them. 

Tit.  2.  Directions  for  Loving  the  Children  of  God. 

Direct,  u  '  Once  get  the  love  of  Ood,  and  you  cannot 
choose  but  love  his  children.'  Therefore  first  set  your 
hearts  to  that,  and  study  the  Directions  for  it.  Part  i.  God 
must  be  first  loved  as  God,  before  the  godly  can  be  loved 
as  such  ;  though  perhaps  this  effect  may  sometimes  be  more 
manifest  than  the  cause :  fortify  the  cause  and  the  effect 
vrill  follow. 

Direct*  ii.  '  Get  Christ  to  dwell  in  your  hearts  by  faith  \* 
And  then  you  will  love  his  members  for  his  sake.  The  stu- 
dy of  the  love  of  God  in  Christ,  and  the  belief  of  all  the 
benefits  of  his  love  and  sufferings,  will  be  the  bellows  con- 
tinually to  kindle  your  love  to  your  Redeemer,  and  to  all 
those  that  are  like  him  and  beloved  by  him. 

Direct,  iii.  '  Cherish  the  motions  of  God*s  Spirit  in  your- 
selves/ For  he  is  a  Spirit  of  love  ;  and  it  is  the  same  Spirit 
which  is  in  all  the  saints  ;  therefore  the  more  you  have  of 
the  Spirit,  the  more  unity  and  the  more  love  you  will  have 
to  all  that  are  truly  spiritual.  The  decays  of  your  own  ho- 
liness, containeth  a  decay  of  your  love  to  the  holy. 

Direct,  iv.  'Observe  their  graces  more  than  their  infir- 
mities.' You  cannot  love  them  unless  you  take  notice  of 
diat  goodness  which  is  their  loveliness.  Overlooking  and 
extenuating  the  good  that  is  in  others,  doth  shew  your  want 
of  love  to  goodness,  and  then  no  wonder  if  you  want  love  to 
to  those  that  are  good. 

Direct,  v.  '  Be  not  tempters  and  provokers  of  them  to 
any  sin.'    For  that  ia  but  to  stir  up  the  worser  part  which 

«£ph.iu.  17. 


CHAP.  XXVIII.]      CHRISTIAN  POLITICS.  446 

is  in  them,  and  to  make  it  more  apparent ;  and  so  to  hide 
their  amiableness,  and  hinder  your  own  love.  They  that 
will  be  abusing  them,  and  stirring  up  their  passions,  or  op- 
pressing wise  men  to  try  if  they  can  make  them  mad,  or  in- 
creasing their  burdens  and  persecutions  to  see  whether  there 
be  any  impatience  left  in  them,  are  but  like  the  horseman 
who  was  still  spurring  his  hors^,  and  then  sold  him  because 
he  was  skittish  and  unquiet :  or  like  the  gentleman  that 
must  needs  come  as  a  suitor  to  a  beautiful  lady,  just  when 
she  had  taken  a  vomit  and  purge,  and  then  disdained  her  for 
being  unsavoury  and  loathsome. 

Direct,  vi.  'Stir  up  their  graces,  and  converse  much, 
with  them  in  the  exercises  of  grace.'  If  Aristotle  or 
Socrates,  Demosthenes  or  Cicero,  stood  silent  by  you 
among  other  persons,  you  will  perceive  no  difference  be- 
tween them, and  a  fool  or  a  vulgar  wit :  but  when  once  they 
open  their  {lips  and  pour  out  the  streams  of  wisdom  and 
eloquence,  you  will  quickly  perceive  how  far  they  excel  the 
common  world,  and  will  admire,  love  and  honour  them.  So 
when  you  converse  with  godly  men  about  matters  of  trading 
or  common  employments  only,  you  will  see  no  more  but 
their  blamelessness  and  justice  ;  but  if  you  will  join  with 
them  in  holy  conference  or  prayer,  or  observe  them  in  good 
works,  you  will  see  that  the  Spirit  of  Christ  is  in  them. 
When  you  hear  the  longings  of  their  souls  after  God,  and 
their  heavenly  desires,  and  hopes,  and  joys,  and  their  love 
to  piety,  charity  and  justice,  express  themselves  in  their 

holy  discourse  and  prayers,  and  see  the  fruits  of  them  in 
their  lives,  you  will  see  that  they  are  more  than  common 

men. 

Direct,  vii.  '  Foresee  the  perfection  of  their  graces  in 

their  beginnings.'    No  man  will  love  a  seed  or  stock  of 

those  plants  or  trees  which  bear  the  most  beautiful  flowers 

and  fruits,  unless,  in  the  seed  he  foresee  the  fruit  or  flower 

which  it  tendeth  to.    No  man  loveth  the  egg  aright,  who 

doth  not  foreknow  what  a  bird  it  will  bring  forth.     Aristotle 

or  Cicero  were  no  more  amiable  in  their  infancy  than  others, 

except  to  him  that  could  foretel  what  men  they  were  like  to 

prove.    Think  oft  of  heaven,  and  what  a  thing  a  saint  will . 

be  in  glory,  when  he  shall  shine  as  the  stars,  and  be  equal 


44tf  CHRISTIAN  DIRECTORY.  [PART    IV. 

to  the  angels ;  and  then  you  will  quickly  see  cause  to  love 
thein. 

Direct,  viii.  '  Frequently  think  of  the  everlasting  union 
and  sweet  agreement  which  you  must  have  with  them  in 
heaven  for  ever.'  How  perfectly  you  will  love  each  other 
in  the  love  of  God !  How  joyfiilly  you  will  consent  in  the 
love  and  praises  of  your  Creator  and  Redeemer?  The 
more  believingly  you  foresee  that  state,  and  the  more  you 
contemplate  thereon,  and  the  more  your  conversation  is  in 
heaven,  the  more  will  you  love  your  fellow  soldiers  and  tra- 
vellers, with  whom  you  must  live  in  blessedness  for  ever. 

lit.  3.  Motives  or  Meditative  Helps  to  the  Godly. 

Mot.  I.  *  Consider  what  relation  all  the  regenerate  have 
to  Ood/  They  are  not  only  his  creatures,  but  his  adopted 
children^:  and  are  they  not  honourable  and  amiable  who 
are  so  near  to  God  ? 

Mot.  u.  *  Think  of  their  near  relation  to  Jesus  Christ :' 
they  are  his  members,  and  his  brethren,  and  the  purchase  of 
him  sufferings,  and  co-heirs  of  everlasting  life*. 

Mot.  III.  '  Think  of  the  excellency  of  that  Spirit  and 
holy  nature  which  is  in  them.'  Regeneration  hath  made 
diem  partakers  of  the  Divine  nature,  and  hath  indued  them 
with  the  Spirit  of  Christ,  and  hath  by  the  incorruptible 
S^dmade  them  new  creatures,  of  a  holy  and  heavenly  mind 
and  life  ;  and  hath  renewed  them  after  the  image  of  God ! 
And  what  besides  God  himself  can  be  so  amiable  as  his 
image? 

Mot.  IV.  '  Think  of  the  precious  price  which  was  paid 
for  their  redemption  :*  if  you  will  estimate  things  by  dieir 
price,  (if  the  purchaser  be  wise,)  how  highly  must  you  value 
ihem? 

Mot.  V.  '  Remember  how  dearly  they  are  beloved  of  God, 
iheir  Creator  and  Redeemer.'  Read  and  observe  God's  ten- 
der language  towards  them,  and  his  tender  dealings  with 
them.  He  calleth  them  his  children,  his  beloved,  yea, 
dearly  beloved,  his  jewels,  the  apple  of  his  eye'.    Christ 

*  Gal.  !▼.  6.  •  RonL  viii.  16, 17.    Ephrs.  ▼.  i6,  27. 

f  Deut.  xxxiii.  12.  Pnl.  \x.  5.  cxxvii.  2.  Col.iu.  12.  Jer.  xii.  7.  MaJ.  iii. 
17.    Zech.  ii.  8.    Deut.  xxxii.  10. 


OHAP.  XXYIII.J        CHRISTIAN  POLITICS.  447 

calleth  the  least  of  them  his  brethren  >.  Judge  of  his  love 
to  them  by  his  incarnation,  life,  and  sufferings !  Judge  of 
it  by  that  one  heart-melting  message  after  his  resurrection, 
**  Go  to  my  brethren,  and  say  unto  them,  I  ascend  to  my 
Father  and  to  your  Father,  to  my  God  and  your  God  V 
And  should  we  not  love  them  dearly  who  are  so  dearly  be- 
loved of  God  ? 

Mot.  VI.  '  They  are  our  brethren  begotten  by  the  same 
Father  and  Spirit,  of  the  same  holy  seed,'  the  Word  of  God ; 
and  have  the  same  nature  and  disposition :  and  this  unity 
of  nature  and  nearness  of  relation,  is  such  a  suitableness  as 
must  needs  cause  love. 

Mot.  VI.  '  They  are  our  companions  in  labour  and  tribu- 
lation, in  our  duty  and  sufferings  i*  they  are  our  fellow  sol- 
diers and  travellers,  with  whom  only  we  can  have  sweet  and 
holy  converse,  and  a  heavenly  conversation ;  when  the  car- 
nal savour  not  the  things  of  God. 

Mot.  viii.  'Consider  how  serviceable  their  graces  render 
tiiem,  for  the  pleasing  of  God  and  the  good  of  men.'  They 
are  the  work  of  God,  created  to  good  works.  They  are 
fitted  by  grace  to  love  and  praise  their  Maker  and  Re- 
deemer, and  to  obey  his  laws,  and  to  honour  him  in  their 
works,  as  shining  lights  in  a  dark  generation.  They  are 
the  blessings  of  the  place  where  God  hath  planted  diem ; 
they  pray  for  sinners,  and  exhort  them,  and  give  them  good 
examples,  and  call  them  from  their  sins,  and  lovingly  draw 
them  on  to  conversion  and  salvation.  For  their  ssJ^es  God 
useth  others  the  better  where  they  live.  Ten  righteous  per- 
sons might  have  saved  Sodom.  They  are  lovely  therefore 
for  the  service  which  they  do. 

Mot.  IX.  '  All  their  graces  will  be  shortly  perfected,  and 
all  their  infirmities  done  away/  They  are  already  pardoned 
and  justified  by  Christ;  and  every  remaining  spot  and  wrin- 
kle will  be  shortly  taken  away  S  and  they  shall  be  presented 
perfiectunto  God.  And  they  that  shall  be  so  perfect  then, 
are  amiable  now. 

Mot.  X.  *  They  shall  see  the  glory  of  God,  and  live  for 
ever  in  his  presence :'  they  shall  be  employed  in  his  perfect 
love  and  praise,  and  we  shall  be  their  companions  therein : 
and  those  that  must  sing  hallelujahs  to  God  in  perfect  amity 

f  Mfttt.  m.  ^  John  u.  17.  *  Eph.  ▼.  96,  t7. 


448  CHRISTIAN    DIRECTORY.  [PART  llf. 

and  concord,  such  an  harmonious,  blessed  choir,  should  live 
in  great  endearedness  in  the  way. 

Tit.  4.  Hindrances  and  Enemies  of  Christian  Love. 

Enemy  i.  The  first  enemy  of  Christian  love  is  the  inward 
unregeneracy .  and  carnality  of  the  mind :  ''  for  the  carnal 
mind  is  enmity  to  God,  and  neither  is  nor  can  be  subject  to 
his  law''/'  And  therefore  it  is  at  enmity  with  holiness,  and 
with  those  that  are  seriously  holy.  The  excellency  of  a 
Christian  is  seen  only  by  faith,  believing  what  God  speak- 
eth  of  them,  and  by  spiritual  discerning  of  their  spiritual 
worth :  but  the  **  natural  man  discerneth  not  the  things  of 
the  Spirit,  but  they  are  as  foolishness  to  him,  because  they 
must  be  spiritually  discerned  ^"  There  must  be  a  suitable- 
ness of  nature  before  there  can  be  true  love  :  and  he  that 
will  love  them  as  holy,  must  first  love  holiness  himself. 

Enemy  ii.  Another  enemy  to  Christian  love  is  selfishness 
or  inordinate  self-love :  for  this  will  make  men  love  no  one 
heartily,  but  as  they  serve,  or  love,  or  honour  them,  and  ac- 
cording to  the  measures  of  their  selfish  interest:  if  a  godly 
man  will  not  flatter  such  persons,  and  serve  their  proud  .or 
covetous  humours,  they  cannot  love  him.  A  selfish  person 
maketh  so  great  a  matter  of  every  infirmity  that  crosseth  his 
interest,  or  every  mistake  which  crosseth  his  opinion,  or 
every  little  injury  that  is  done  him,  that  he  crieth  out  pre- 
sently, 'O  what  wicked  and  unconscionable  people  are 
these  !  What  hypocrites  are  they !  Is  this  their  religion  ? 
Is  this  justice  or  charity?'  All  virtues  and  vices  are  esti- 
mated by  them,  according  to  their  own  ends  and  interests 
chiefly :  they  can  think  better  of  a  common  whoremonger, 
or  swearer,  or  atheist,  or  infidel  that  loveth,  and  honoureth, 
and  serveth  them,  than  of  the  most  holy  and  upright  servant 
of  God,  who  thinketh  meanly  or  hardly  of  them,  and  stand- 
eth  in  their  way,  and  seemedi  to  be  [against  their  interest : 
it  is  no  commendation  to  him  in  this  man's  account,  that  he 
loveth  God,  and  all  that  are  godly,  if  he  seem  to  injure  or 
cross  a  selfish  man.  A  carnal  self-lover  can  love  none 
but  himself  and  for  himself;  and  maketh  all  faults  which 

^  Born.  vi.  7.  I  1  Cor.  ii,  14, 


CHAP.  XXVIlI.l    "  CHRISTIAN  POLITICS.  449 

are  against  himself  to  be  the  characters  of  an  odious  person, 
rather  than  those  which  are  committed  against  God. 

Enemy  iii.  Christian  love  is  often  diminished  and  marred 
by  degenerating  into  a  carnal  sort  of  love,  through  the  preva- 
lency  of  some  carnal  vice.  Thus  they  that  loved  a  man  for  god- 
liness, turn  it  into  a  selfish  love,  for  some  honour,  or  favour, 
or  benefits  to  themselves.  And  young  persons  of  different 
sexes,  begin  to  love  each  other  for  piety,  and  by  indiscreet, 
and  unwary,  and  sinful  familiarities,  are  drawn  before  they 
are  aware,  to  carnal,  fond,  and  sinful  love,  and  these  persons 
think  that  their  holy  love  is  stronger  than  before ;  when  it 
is  stifled,  consumed,  and  languishing,  as  natural  heat  by  a 
burning  fever,  and  is  overcome  and  turned  into  another 
thing. 

Enemy  iv«  Passion  and  impatiency  are  great  enemies  to 
Christian  love.  It  is  stirring  up  displeasing  words  and  car- 
riage, and  then  cannot  bear  them :  it  meeteth  every  where 
with  matter  of  displeasure  and  offence,  and  is  still  casting 
water  on  this  sacred  fire,  and  feigning  or  finding  faults  in 
all. 

Enemy  v.  Self-ignorance  and  partiality  is  a  great  enemy 
to  love ;  when  it  maketh  men  overlook  their  own  corrup- 
tions, and  extenuate  all  those  faults  in  themselves,  which 
in  others  they  take  for  heinous  crimes ;  and  so  they  want 
that  compassion  to  others  which  would  bear  with  infirmi- 
ties, because  they  know  not  how  bad  they  are  themselves, 
and  what  need  they  have  of  the  forbearance  of  others. 

Enemy  Yi.  Censoriousness  is  an  enemy  to  brotherly  love, 
(as  is  aforesaid ;)  a  censorious  person  will  tell  you  how 
dearly  he  loveth  all  the  godly  ;  but  he  can  allow  so  few  the 
acknowledgment  of  their  godliness,  that  few  are  beholden 
to  htm  for  his  love*  His  sinful  humour  blindeth  his  mind^ 
that  he  cannot  see  another's  godliness :  he  will  love  them 
for  their  sincerity  when  he  can  see  it,  but  that  will  not  be 
till  he  hath  better  eyes.  Timon  was  a  great  lover  of  wisdom, 
but  a -hater  of  all  men,  because  he  took  no  man  to  be  wise. 

Enemy  yi\.  Faction  and  parties,  or  siding  in  religion, 
is  one  of  the  greatest  enemies  of  Christian  love.  For  this 
causeth  censoriousness,  and  maketh  men  so  overvalue  the 
opinions  which  they  have  chosen,  and  the  interest  of  their 
jMurty,  that  they  hardly  see  goodness  in  any  that  are  not  of 

VOL.  VI.  G   c 


460  CHRISTIAN    DIRECTORY.  [PART  IV. 

their  mind,  and  quickly  find  faults  (or  devise  th^m)  in  those 
that  are  against  them. 

Enemy  viii.  Conversing  with  malicious,  wicked,  or. cen- 
sorious persons,  is  a  great  hindrance  of  the  love  of  godly^ 
men ;  for  h^  that  heareth  th(em  daily  slandered^  and  repre- 
sented as  brainsick,  seditious,  s^l^^conceited,  humorous, 
hypocritical  people,  will  easily  take  them  as  odious,  but 
hardly  as  amiable,  unless  hje  come  nearer  them,  and  know, 
them  better  than  by  a  liar's  words. 

Enemy  ix.  Too  high  expectations  are  great  enemies  to^ 
love.    When  men  either  look,  that  saints  on  earth  should  > 
be  lijke  saint^  in  heaven,  who  have  no  infirmity  ^  or  look  for 
greater  parts  of  .nature  or  art,  ingenuity  or  excellency  of 
speech,  than  is  in  other  persons,  or  when  selfishness,  and , 
covetousness  or  pride  doth  make  men  look  for.  great  res- 
pect, and  observance,  and  esteem,  or  giflis,  or  com^nodity. 
from  others;  when  sin  and  error  raiseth  these  ufireasonab|c, 
expectations,  and  the  imperfect  graces  of  Christians,  do  npt. 
answer  them,  such   persons  th^nk  cpQtemptibly  of  gopd.. 
men,  and  call  them  hypocrites,  and  as  bad  as  others,  be* 
cause  they  are  not  such  as  th^y  expected. 

Emmy  x.  The  placing  of  men's-^opdness  in  lesser  mat-: 
ters  in  which  it  doth  not  consist,^  is  also  a  common  enemy  of 
Iqve.    When  a  man  is  himself j, so  caiiial  as  not  to  kno^, 
what  spiritual  excellency  is,  but  pr^fer^  spme  common  gifl^ . 
before  it,  such  an  one  can  never  be  satjisfied  in  the  ordinary  ^ 
sort  of  upright  men.    Thus  some  n^J^e  a  great  matter  pf 
compliment,   and   courtship,    and  handsome  depprtment, 
when  some  holy  persons  are  so  taken  up  with  the  great 
matters  of  God  and  their  ss^vatipn,  and  so  retired  from  the. 
company  of  complimenters,  that  they  have  neither  time,, 
npr  mind,  nor  skill,  nor  will  for  such  impertinencies.     Some 
place  so  much  in  some  particular  opinions,  or  ceremonies,, 
or  forms  of  church-government  and  worship,  that  they  can 
think  well  of  no  man  that  is  against  them :  whereas  good^ 
men  on  earth  are  so  imperfect,  that  they  ar^,  and  will  be,  of 
several  opinions  about  such  things :  and  so  these  persons 
oblige  themselves  by  their  own    opinionativeness,  to  be 
always  against  one  part  of  the  sincerest  /servants,  of  Christ*; 
One  man  can  think  well  offione  that  is  npt  for  his  church-^ 
party,  or  way  of  government  and  worship.;,  apd  another.caai 


CHAP.  XXVIII.]       CHRISTIAN  POLITICS.  451 

« 

think  well  of  none  that  is  not  for  his  way.    One  can  think 
well  of  none  that  prayeth  not  by  his  book,  and  doth  noi 
turn,  and  bend,  and  look  just  in  the  same  manner,  jgarb,  and 
posture  with  himself,  aiid  that  useth  n6t  all  the  ceremonies 
which  he  affecteth ;  or  at  least,  if  his  weakness  make  him 
guilty  of  any  unhandsome  tone  or  gesture,  or  of  any  in- 
compt  and  unkpt  expressions,  or  needles^  repetitions,  or 
unpleasing  stile ;  (all  which  we  wish  that  all  good  men  were ' 
free  from).    Another  can  think  well  of  no  man,  that  is  for 
pomp  and  forcte  in  church-government,  or  for  ceremonies, 
forms,  and  bboks  in  prayer,  and  for  preiBcribed  words  in  wbr-' 
shipping  God.     And   tlibs  placing  religion   where  they' 
should  not,  causeth  too  many  to  take  up  with  a  mistaken 
religion  f6r  themselV^s,  and  to  dislike  all  that  aire  not  of 
their  mind,  and  certainly  destroyeth  Christian  love  in  one' 
part  of  Christians  towards  the  other. 

Enem^xu  Pride  also  is  a  pestilent  extinguisher  of  love. 
For  a  proud  mail  is  so  much  overwise  in  hiis  own  eyes,  thai 
he  can  without  remorse  stigmatize  all  that  dissent  fVom  hTm' 
with  the  names  of  ignorant  and  erroneous,  schismatical,  he- 
retical, ot  what  other  name  the  hnmour  or  advantage  of  the ' 
times  shall  offer  him:  and  he  is  so  good  in  his  own  eyes/ 
that  he  measureth  men's  goodness  and  godliness  by  tneir 
agreement  wTth  him,  ot  compliance  with  his  will.    And  he' 
is  so  great  in  his  own  eyes,  that  he  thinketh  himself  and  his 
complices  only  fit  to  make  laws  for  others,  and  to  rulfc  them 
in  their  opinions,  arid  in  the  worsliip  of  God  ;  arid  no  man' 
fit  to  say  ari^  thing  publicly  to  G^od,  but  what  he  putteth 
into  their  mouths.     He  cto  think  well  of  none  that  will  not. 
obey  him:  like  the  pop^  of  Rome,  that  saith  no  man  ori' 
earth  hath  church- commlinion  with  him,  that  is  not  subject 
to  him.     A  humble  ChtistSan  thinketh  that  himlself  and  the 
Gospel  hiJLve  great  and'  unusual  prosperity  in  the  wofld^' 
wh^ti  they  liave  brit  liberty  ;.but  proud  men  thitik  thattcfli-' 
giofi' is 'ruined,  and  they  are  persecuted,  when  they  have  not^ 
their  will  upon  their  brethren,  and  when  their  brethren  will' 
be  but  brethren,  and  deny  them  obe4ienoe.     Subjects  thl^y' 
can  think  w^ll  of  and  command,  but  brethren  they  canbot 
love  nor  tolerated 

Eneimf  xii.  Lastly,  the  counterfeits  of  Christian  lo^^ 
dederre  abtti&dlUice,  and  keep  them  from  that  wUch  is  lo^ 


462  CHRISTIAN    DIRECTORY.  [PART  IV. 

indeed.    They   might  be  brought  to  it,  if  they  had   not 
thought  that  they  had  it  already,  when  they  have  it  not. 

Tit.  6.  The  Counterfeits  of  Christian  Love. 

Count.  1.  It  is  but  counterfeit  love  to  Christians,  when 
they  are  loved  only  for  being  of  the  common  religion  of  the 
country,  and  the  same^hat  you  say  you  are  of  yourselves : 
as  one  Mahometan  loveth  another. 

Count.  II.  Or  to  love  one  only  sect  or  party  of  Chris- 
tians, which  you  espouse  as  the  only  party  or  church ;  and 
not  to  love  a  Christian  as  a  Christian,  and  so  to  love  all 
true  Christians  whom  you  can  discern  to  be  such. 

Count.  III.  To  love  only  those  Christians  who  are  your 
kindred  or  relations,  or  those  that  have  been  some  way  be- 
nefactors to  you. 

Count.  IV.  To  love  Christians  only  for  their  familiarity, 
or  kind  and  loving  conversation,  and  civil,  obliging  deport- 
ment among  men. 

Count.  V.  To  love  them  only  because  they  are  learned, 
or  have  better  wits  and  abilities  of  speech,  in  preaching, 
prayer,  or  conference  than  others. 

Count.  VI.   To  love  them  only  upon  the  praise  which 
common  commendations  may  sometimes  give  them,  and  for  . 
being  magnified  by  fame,  and  well  spoken  of  by  all  men. 
Thus  many  wicked  men  do  love  the  saints  departed,  when 
they  hate  those  that  are  alive  among  them. 

Count.  VII.  To  love  them  only  for  being  godly  in  them- 
selves at  a  distance,  so  they  will  not  trouble  them  with  their 
godliness ;  while  they  love  not  those  that  reprove  them^ 
and  would  draw  them  to  be  as  godly. 

Count.  VIII.  To  love  them  only  for  suffering  with  them 
in  the  same  cause.  Thus  a  profane  person  taken  by  the 
Turks,  may  love  his  fellow  captives  who  refuse  to  renounce  . 
Christ.  And  thus  a  sufferer  for  an  ill  cause,  or  in  an  erro- 
neous sect,  may  love  those  that  suffer  with  him  above 
others. 

Count.  IX.  To  love  them  only  for  holding  strict  and  right 
opinions,  while  they  will  not  endure  to  live  accordingly^ 
thus  many  love  the  light  that  cannot  bear  the  heat  and  mo- 
tjpn :  many  love  aa  orthodox  person^  of  a  sound  judgment^  . 


CHAP.  XXVIII.]  CHRISTIAN  POLITfCH.  453  ' 

- 

that  is  against  looseness  and  profaneness  in hisopinion, and 
do  not  like  the  folly  of  the  licentious,  who  yet  like  licen- 
tious practice  best. 

Count.  Xi  To  love  them  for  some  parts  of  godliness  only, 
while  some  other  essential  part  will  not  be  endured  (of 
which  before). 

Count.  XI.  To  love  them  in  a  kind  fit  only,  as  Saul  with 
tears  professed  to  do  his  son  David  ;  but  to  have  no  habitual 
constant  love. 

Count.  XII.  Lastly,  to  love  godly  men  a  little,  and  the 
world  and  fleshly  interest  more;  to  love  them  only  so  as 
will  cost  them  nothing  ;  to  wish  them  fed,  but  not  to  feed 
them,  and  to  wish  them  clothed,  but  not  to  clothe  them; 
and  to  wish  them  out  of  prison,  but  not  to  dare  to  visit  them 
for  fear  of  sufiering  themselves.  He  that  hath  this  world's 
goods,  and  seeth  his  brother  have  need,  and  shutteth  up  the 
bowels  of  his  compassion  from  him,  how-  dwelleth  the  love 
of  God  in  him  :  surely  if  the  love  of  his  brother  were  in 
him,  the  love  of  God  had  been  in  him.  But  he  that  hath  no 
true  love  to  his  brother,  that  will  only  love  him  on  terms 
that  cost  him  little,  and  not  give  and  suffer  for  his  love; 
All  these  are  deceiving  counterfeits  of  love  to  the  children 
of  God. 

Tit.  6.  Cases  and  Directions  for  Intimate,  Special  Friends. 

Quest.  1.  '  Is  it  lawful  io  have  an  earnest  desire  to  be 
loved  by  others  ?  Especially  by  some  one  person  above  all 
other?* 

Answ.  There  is  a  desire  of  others'  love  which  is  lawful, 
and  there  is  a  desire  which  is  unlawful. 

I.  It  is  lawful;  1.  When  we  desire  it  as  it  is  their  ifntf, 
which  God  himself  obligeth  them  to  perform,  and- so  is  part, 
of  liheir  integrity,  and  is  their  own  good,  andpleaseth  God^ 
so  parents  must  desire  their  children  to  love  them>  and  one 
another,  because  it  is  their  duty,  and  else  they- are  unnatural 
and  bad;  and  husband  and  wife  may  desire  diat  each  other 
discharge  that  duty  of  love  which  Godrequireth,  and  so  may 
all  others.  2.  It  is  lawftil  also  to  desire  for  our  own  sakes 
to  be  loved  by  others ;  so  be  it,  it  be,  (1.)  With  a  calm  and 
sober  desire,  which  is  not  eager,  peremptory^  or  importu- 


464  QHHISTIAN    DIR.£CTORY.  ^  [P^RT 

m^,  nor  civerrMueth  ,the  love  qf  im^  (20  A<;coi4ing  to 
tiie  proportion  of  pur  own.  worth  ;  not  desiring  to  l^e  tbougl^t 
greater,  wiser,  or  better,  than  indeed  we  are,.iiQr  to  be  loved 
^oneoosljr  by  an  pverv^uing  love.  3.  When  ^e  desire  it 
for  the  benefits  to  which  it  ten4eth,  morethap  to  be  valued 
and  loved  ourselves;  as,  (1.)  That  we  may  r^eceive  that 
edification  loid  goo4  fi^QiP  &  friend,  wtbich  love  disposeth 
them  to  communicate.  <2.)  That  we  may  do  thid  gpod  to 
our  friends,  which  love  disposeth  them  to  receive*  (3.)  That 
we  may  honpur  and  please  Gad>  .w)u>  d.elig)ite.th  in  ^^e.true 
love  and  conoprd  of  Jiis  chij^ir^* 

IL  But  the  unla,wCul  desii^e  of  othei:s'  lo^e  ^o  us^is  mucb 
moxe  common,  and  is  a  sin  of  a  4c>ep^  nialignity  than  is 
commonly  observed.  This  clf^ire  of  ioye  jb  pinfiil,  when  it 
id  contrai!y  to  that  before  descril;>ed ;  as,  };  When  we  des^ 
U  oyer  eageiely.  2.  When  yre  desire  it  sejt^shly  and  proudly^ 
to  be  set  .up  in  ihe  good  opinion  of  oth^ ;.  a^d  not  to  make 
a  benefit  of  it  to  ourselves  or  tjtiem ;  but  .our  own  honour  is 
more  deured  in  it,  than  the  honour  qf  Qod.  3.  When  ^e 
desire  to  be  thought  greater,  wiser,  or  better  jthan  we  are, 
and  to  be  loved  with  such  an  overvaluing  )ove  ;  and  have  no 
desire  that  the  bounds  of  truth  and  u^efnlness  should  res- 
train and  limit  that  love  to  us  which  we  affect.  4.  When 
it  is  an  erroneous,  fanciful,  carnal,  or  lustful  esteem  of  some 
onepetrspn,  which  maketh  us  desire  his  Ipve  i^ore  than  others. 
As  because  he  is  higher,  richer,  fairer,  &c. 

This  eager  desire  to  be  pverioveji  by  pther^ ,  hath  in  it 
all  these  aggravations..  }.  {f;  is  the  very  sin  of  pride,  which 
God  hath  declared  so  great  a  detestation  of.  For  pridjs  is 
|tn  overvaluing  oursdv|B8,  fqj  grea^e»ft«  ^isdofn#  pr  gppdness, 
and  a  desire  to  be  so  overy^jdued  of  ptbf^^s.  And  he  t)if^ 
would  be  overlovjed,  wp^fld  be  qyf^nffdufd. 

2.  It  is  self-idoUzipg ;  w)f en  y^p  woijld  ^  {qye^  a^  better 
than  we  are,  we  rob  Opd  of  ihx^  love  wl^ch  men  should 
render  to  him«  who  can  neyer  b^  oyerlpvfMl,  and  frp  wpuld 
fiftin  seem  a  kind  of  petty  deities  to  the  wprld,  and  draw 
men's  eyes  and  hearts  unto  ourselves.  When  we  should  be 
jealous  of  Ood's  interest  and  honopr,  Ipst  we  pr  any  crea- 
ture should  have  his  due^  this  proud  dispoeition  maketh 
fieople  set  up  themselves  in  the  estiination  of  others^  and 


ChAP.  XXVIII.]        CHRISTIAN    POLITICS.  455 

they  scarce  care  how  good  or  wise  they  are  esteemed ;  nor 
how  much  they  are  lifted  up  in  the  hearts  of  others. 

3.  It  is  an  injurious  insnaring  the  minds  of  others,  and 
tempting  them  to  erroneous  opinions  of  us,  and  affections 
t6  us;  which  will  be  th^ir  sin,  and  may  bring  ihem  into 
many  inconveniencies.  It  is  an  ordinary  thing  to  do  greater 
hurt  to  a  friend  whom  we  value,  by  insnaring  him  in  an  in- 
ordinate love,  than  ever  he  did  or  can  do  to  an  enemy  by 
hating  him. 

Quest.  II.  '  Is  it  lawful,  meet  or  desirable  to  entertain 
that  extraordinary  affection  to  any  one,  which  is  called 
special  friendship,  or  to  have  an  endeared,  iniimate  triend, 
wholh  we  love  far  above  all  others  V 

Answ.  Intinitate,  special  friendship  is  a  thing  tha^  Wtli 
been  ho  much  pleaded  for  by  all  sorts  of  men,  and  so  much 
of  the  felicity  of  man's  life  hath  been  placed  in  it,  that  it 
beseemeth  hot  me  to.  speak  against  it.  But  yet  I  think  it 
meet  to  tell  you  with  what  cautions  and  limits  it  must  be 
rieceived,  dnd  how  far  it  is  good,  and  how  far  sinful ;  (for 
there  ate  perils  here  to  be  avoided,  which  neither  Cicero, 
nor  his  Scipio  and  Lselius  were  acquainted  with). 

1.  L  It  is  lawful  to  choose  some  one  well  qualified  per- 
son, who  is  fittest  for  that  use,  and  to  make  him  the  chief 
cbnipailion  of  our  lives ;  our  chiefest  counsellor  and  com- 
forter, and  to  confih^  oiir  intimacy  and  converse  to  him  in 
a  special  manner  above  all  others.  2.  And  it  is  lawful  to 
love  him  not  otfly  according  to  his  personal  worth,  but  ac- 
cording to  his  special  suitableness  to  U3,  and  to  desire  his 
felicity  accordingly,  and  to  exercise  our  love  to  him  more 
fireqivbhtty  and  sienfiiblv  (because  of  his  nearness  aihd  pre- 
sence) thfln  tawiitiM  stime  better  men  that  are  further  off.    > 

The  reasons  df  such  an  intimate  friendship  are  these,  I« 
No  mah  h  sufficient  for  himself,  and  therefore  nature 
te^cbeth.  them  to  di^ire  an  helper.  And  there  is  so  won- 
derful a  diversity  of  tetbpediments  and  conditions,  and  so 
great  a  disparity  and  incongruity  among  good  and  wise  men, 
towards  each  other,  that  one  that  is  more  suitable  and  con- 
gruous to  us  than  all  the  rest,  may  on  that  account  be 
much  preferred. 

2.  It  is  not  many  that  can  be  so  near  us  as  to  be  ordi- 
nary helpea  to  us :  and  a  wiser  man  at  a  distance  or  out  of 


456  CHRISTIAN  DIRECTORY.  [PART  IV. 

reach,  may  be  less  useful  to  us,  than  one  of  inferior  worth 
at  hand. 

3.  The  very  exercise  of  friendly  love  and  kindnese  to 
another  is  pleasant :  and  uo  it  is  to  have  one  to  whom  we 
may  confidently  reveal  our  secrets,  to  bear  part  of  our  bur- 
den, and  to  confirm  us  in  our  right  apprehensions,  and  to 
cure  us  of  wrong  ones. 

4.  And  it  is  no  small  benefit  of  a  present  bosom  friend, 
to  be  instead  of  all  the  world  to  us  ;  that  is,  of  common,  un- 
profitable company  :  for  man  is  a  sociable  creature,  and  ab- 
horreth  utter  solitude.  And  among  the  common  sort,  we 
shall  meet  with  «o  much  evil,  and  so  little  that  is  truly  wise 
or  good,  as  will  tempt  a  man  to  think  that  he  is  best  when 
he  is  least  conversant  with  mankind.  But  a  selected  friend 
is  to  us  for  usefulness  instead  of  many,  without  these  com- 
mon incumbrances  and  snares. 

6.  And  it  is  a  great  part  of  the  commodity  of  a  faithful 
iriend,  to  be  assisted  in  the  true  knowledge  of  ourselves  : 
to  have  one  that  will  watch  over  us»  and  faithfully  tell  us  of 
the  sin,  and  danger,  and  duty,  which  we  cannot  easily  see 
without  help,  and  which  other  men  will  not  faithfully  ac- 
quaint us  with. 

11.  But  yet  it  is  rare  to  choose  and  use  this  friendship 
riglitly  ;  and  there  are  many  evils  here  to  be  carefully  avoid- 
ed. The  instances  shall  be  mentioned  anon  in  the  Direc- 
tions, and  therefore  now  passed  by. 

Quest.  III.  '  Is  it  meet  to  have  more  such  bosom  friends 
than  one  V 

Answ.  1.  Usually  one  only  is  meetest:  1.  Because  love 
diffused  is  often  weak,  and  contracted  is  more  strong.  2. 
Because  secrets  are  seldom  safe  in  the  hands  of  many.  3. 
Because  suitable  persons  are  rare.  4.  And  though  two  or 
three  may  be  suitable  to  you,  yet  perhaps  they  may  be  un- 
suitable among  themselves.  And  the  calamities  of  their  own 
disparities  will  redound  to  you  ;  and  their  fallings  out  may 
turn  to  the  betraying  of  your  secrets,  or  to  some  other 
greater  wrong. 

2.  But  yet  sometimes  two  or  three  such  friends  may  be 
better  than  one  alone.  1.  In  case  they  be  all  near  and  of 
an  approved  suitableness  and  fidelity.  2.  In  case  they  be 
all  suitable  and  endeared  to  one  another.    3«  If  a  man  live 


CHAP.  XXyill.]         CHRISTIAN  POLITICS.  467 

*  per  vices '  in  several  places,  and  his  friends  cannot  remove 
with  him,  he  may  have  one  friend  in  one  place,  and  another 
in  another,  and  so  many  will  be  but  as  one  that  is  constant. 
4.  And  in  case  that  many  may  add  to  our  help,  our  counsel 
and  comfort,  more  than  to  our  danger,  hurt,  or  trouble.  In 
all  these  cases  many  are  better  than  one. 

Quest,  IV.  '  Is  it  fit  for  him  to  take  another  bosom  friend 
who  hath  a  pious  wife  ?  And  is  any  other  so  fit  to  be  a 
friend,  as  he  and  she  that  are  as  one  flesh?' 

Answ.  When  a  wife  hath  the  understanding,  and  virtue 
and  fidelity  fit  for  this  sort  of  friendship,  then  no  one  else  is 
so  fit,  because  of  nearness  and  united  interests.  The  same 
I  say  of  a  husband  to  a  wife.  But  because  that  it  seldom 
falls  out  that  there  is  such  a  fitness  for  this  office,  especially 
in  the  'wife,  in  that  case  it  is  lawful  and  meet  to  choose  a 
friend  that  is  fit  indeed,  and  to  commit  those  secrets  to  him 
which  we  commit  not  to  a  wife :  for  secrets  are  not  to  be 
committed  to  the  untrusty,  nor  wise  counsel  to  be  expected 
from  the  unwise,  how  near  soever.  And  the  great  writers 
about  this  special  friendship,  do  think  that  no  woman  is  fit 
for  it,  but  men  only ;  but  that  conclusion  is  too  injurious  to 
that  sex. 

Quest.  V.  '  Is  it  agreeable  to  the  nature  of  true  friendship 
to  love  our  friend  not  only  for  himself,  but  for  our  own  com- 
modity  ?  And  whether  must  he  or  I  be  the  chief  end  of  my 
love  and  friendship  ? ' 

Jnsw.  1.  Indeed  in  our  love  to  God,  he  that  is  the  object 
is  also  our  chief  and  ultimate  end,  and  we  must  love  him 
more  for  himself  than  for  ourselves.  And  yet  here  it  is  law- 
ful subordinately  to  intend  ourselves. 

2.  And  our  love  to  the  commonwealth,  should  be  greater 
than  our  love  to  ourselves,  and  therefore  we  may  not  love  it 
chiefly  for  ourselves. 

3.  And  if  our  bosom  friend  be  notoriously  better  than  we 
are,  and  more  serviceable  to  Qod  and  to  the  common  good, 
we  should  love  him  also  above  ourselves,  and  therefore  not 
chiefly  for  ourselves. 

4.  But  in  case  of  an  equality  of  goodness  and  usefulness, 
we  are  not  bound  to  love  our  most  intimate  friend  more 
than  ourselves ;  and  therefore  may  at  least  equally  love  him 
for  ourselves,  as  for  himdelf.    And  if  we  are  really  and  no- 


458  CHRISTIAN    DIRECTORY.  [PART  IV. 

tdriously  better  and  more  useful,  we  may  love  him  chiefly, 
for  oursehres/and  ourselves  above  him.  But  still  we  must 
love  God  and  the  public  good,  above  both  ourselves  ttnd  him, 
andtnust  love  both  ourselves  and  him  in  order  to  God,  who 
is  the  beginning  and  end  of  all. 

Quest.  VI.  '  Is  it  contrary  to  the  nature  of  true  friendship 
to  keep  any  secret  from  such  a  bosom  friend,  or  to  retain  any 
suspicion  of  him,  or  to  suppose  that  he  may  possibly  prove 
unfaithful  to  us  and  forsake  us?' 

An9w,  Cicero  and  the  old  doctors  say  of  friendship,  that 
(dl  this  is  inconsistent  with  true  friendship  :  and  it  is  true 
that  it  is  contrary  to  perfect  friendship  :  but  it  is  as  true, 
that  perfect  friendship  cannot  be,  and  must  not  be  among 
imperfect  men :  and  that  the  nature  of  mankind  is  so  mnx^ 
depraved,  that  the  best  are  unmeet  for  perfect  friendship : 
and  certainly  few  men,  if  any  in  the  world,  are  fit  for  every 
secret  of  our  hearts.  Besides  that  we  are  so  bad,  that  if  all 
our  secret  thoughts  were  known  to  one  another,  it  might  do 
much  to  abate  our  friendship  and  love  to  each  other.  And 
it  is  certain  that  man  is  so  corrupt  a  creature,  and  good  men 
so  imperfectly  cured  of  their  corruption,  that  there  is  sel- 
fishness, uncertainty  and  mutability  in  the  best.  And  there- 
fore it  is  not  a  duty  to  judge  falsely  of  men,  but  cbntrarily 
to  judge  of  them  as  they  are.  And  therefore  to  suppose 
that  it  is  possible  the  closest  friend  may  reveal  our  secrets, 
one  time  or  other,  and  that  the  most  stedfast  friend  may  pos- 
sibly become  our  enemy.  To  think  that  possible,  which  is 
possible  (and  more),  is  injurious  to  none. 

Quest,  VII.  '  Is  it  lawful  to  change  a  bosom  friend,  atid 
to  prefer  a  new  one  whom  we  perceive  to  be  more  worthy 
before  ah  old  one  V 

Answ,  An  old  friend  '  cs^teris  paribus  *  is  to  be  preferred 
before  a  new  one,  and  is  not  to  be  cast  off  without  desert  and 
necessity.  But  for  all  that,  L  If  an  old  friend  ptove  false, 
or  notably  unfit.  2.  Or  if  we  meet  with  another  that  is  far 
more  able,  fit  and  worthy,  no  doubt  but  we  may  prefer  the 
latter ;  and  may  value,  love,  and  use  men  as  they  are  for 
goodness,  worth  and  usefulness. 

Quest,  vnr.  '  What  love  is  due  to  a  minister  that  hath 
been  the  means  of  our  conversion?  And  can  such  an  one 
be  loved  too  much  V 


CHAP.  XXVIII.]      CHBISTIAN  POLITICS.  459 

Ati^o.  .1.  There  is  a  speoiiJ  love. due  to  such  an  one,  as 
(be  Imud  by  whtob  Qod  did  reach  out  to  us  his  invaluable 
mercies  :  and  ingratitude,  and  sectarian,  proud  contempt  of 
such  ASchave  been  our  fathers  in  Qhrist,  is  no  small  sin. 

2.  Bpt  yet  another  that  iiiever  did  us  good,  who  is  much 
wi^er,  and  better,  and  jacore  serviceable  to  the  church,  must 
be  bettfir  loved,  than  he  by  whom  we  were  converted.  Be- 
cauc^e  yi^  are  to  love  men  more  for  the  sake  of  Qod  and  his 
imftge  and  service,  than  for  ourselves. 

3.  And  it  is  a  very  common  thing,  for  passionate  women 
and  young  people,  when  diey  are  newly  converted,  to  think 
that  they  can  never  too  much  value,  and  honour,  and  love 
those  that  converted  them ;  and  to  think  that  all  such  love 
is  holy  and  from  God  \  whereas  the  same  love  may  be  of 
God  as  to  the  principle*  Motives  and  ends,  in  the  main,  and 
yet  inay  have  great  mixtures  of  passionate  weakness,  and 
gmful  excess,  which  may  tend  to  their  great  affliction  in  the 
end.  Some  that  have  been  converted  by  the  writings  of  a 
minister  a  hundred  or  a  thousand  miles  off.  must  needs  go 
^ee  the  author  :  some  must  needs  remove  fi*om  their  lawfiil 
dvellii^gs  and  callings,  to  live  under  the  ministry  of  such  an 
o^e ;  yea,  if  it  may  be,  in  the  house  with  him :  some  have 
affections  so  violent,  as  pro veth  a  torment  to  them  when  they 
jcannot  live  with  those  whom  they  so  affect :  some  by  that 
affection  are  ready  to  follow  those  that  they  so  value,  into 
any  error.  And  all  this  is  a  sinful  luve  by  this  mixture  of 
passionate  weakness,  though  pious  in  the  main. 

Qfie^.  iXt  *  Why  should  we  restrain  our  love  to  a  bosom 
friend  (contrary  to  Cicero's  doctrine)?  And  what  sin  or 
danger  is  in  loving  him  too  much  V 

^,^^.  All  these  following  :  1.  It  is  an  enror  of  judgment 
and  of  will,  (Q  sqppose  any  one  better  than  he  is,  (yea,  per- 
haps than  any  creature  on  earth  is,)  and  so  to  love  him. 

ii^  It  is  a9  irrational  act,  and  therefore  not  fit  for  a  ra- 
tional creature,  to  love  any  one  farther  than  reason  will  allow 
us,  apd  beyond  the  true  causes  of  regular  love. 

3-  It  is  usually  a  fruit  of  sinful  selfishness  :  for  this  ex- 
cess of  love  doth  come  from  a  elfish  cause,  either  some  strong 
(:^ceit  that  the  person  greatly  loveth  us,  or  for  some  great 
l^indness  which  he  hath  shewed  us,  or  for  some  need  we 
have  of  him,  and  fitness  appearing  in  him  to  be  useful  to  us. 


460  CHRISTIAN    DIRECTORY.  [PART    IVi 

&c.  Otherwise  it  would  be  purely  for  amiable  worA,  and 
then  it  would  be  proportioned  to  the  nature  and  measure  of 
that  worth. 

4.  It  very  often  taketh  up  men's  minds,  so  as  to  hinder 
their  love  to  God,  and  their  desires  and  delights  in  holy 
things :  while  satan  (perhaps  upon  religious  pretences)  tura- 
eth  our  affections  too  violently  to  some  person,  it  diverteth 
them  from  higher  and  better  things :  for  the  weak  mind  of 
man  can  hardly  think  earnestly  of  one  thing,  without  being 
alienated  in  his  thoughts  from  others ;  nor  can  hardly  love 
two  things  or  persons  fervently  at  once,  that  stand  not  in 
pure  subordination  one  to  the  other :  and  we  seldom  love 
any  fervently  in  a  pure  subordination  to  God;  for  then  we 
should  love  God  still  more  fervently. 

5«  It  oft  maketh  men  ill  members  of  the  church  and 
commonwealth.  For  it  coniracteth  that  love  to  our  over* 
valued  person,  which  should  be  diffused  abroad  among 
many ;  and  the  common  good  which  should  be  loved  above 
any  single  person  is  by  this  means  neglected  (as  God  him- 
eelO  •  which  maketh  wives,  and  children,  and  bosom  friends 
become  those  gulfs  that  swallow  up  the  estates  of  most  rich 
men  ;  so  that  they  do  little  good  with  them  to  the  public 
state,  which  should  be  preferred. 

6.  Overmuch  friendship  engageth  us  in  more  duty  than 
we  are  well  able  to  perform,  without  neglecting  our  duty  to 
God,  the  commonwealth  and  our  own  souls.  There  is  some 
special  duty  followeth  all  special  acquaintance  ;  but  a  bo- 
som friend  will  expect  a  great  deal.  You  must  allow  him 
much  of  your  time  in  conference,  upon  all  occasions ;  and 
he  looketh  that  you  should  be  many  ways  friendly  and  use- 
fill  to  him,  as  he  is  or  would  be  to  you.  When,  alas,  frail 
man  can  do  but  little :  our  time  is  short ;  our  strength  is 
small;  our  estates  and  faculties  are  narrow  and  low.  And 
that  time  which  you  must  spend  with  your  bosom  friend, 
where  friendship  is  not  moderated  and  wisely  managed,  is 
perhaps  taken  from  God  and  the  public  good,  to  which  you 
first  owed  it.  Especially  if  you  are  magistrates,  ministers, 
physicians,  schoolmasters,  or  such  other  as  are  of  public 
usefulness.  Indeed  if  you  have  a  sober,  prudent  friend,  that 
will  look  but  for  your  vacant  hours,  and  rather  help  you  in 


CHAP.  XXVIII.]  CHRISTIAN  POLITICS.  461 

your  public  service^  you  are  happy  in  such  a  friend.     But 
that  is  not  the  excess  of  love  that  I  am  reprehending. 

7.  This  inordinate  friendship  preparetb  for  disappoint- 
ments, yea,  and  for  excess  of  sorrows.  Usually  experience 
will  tell  you  that  your  best  friends  are  but  uncertain,  and 
imperfect  men,  and  will  not  answer  your  expectation :  and 
perhaps  some  of  them  may  so  grossly  fail  you,  as  to  set 
light  by  you,  and  prove  your  adversaries.  I  have  seen  the 
bonds  of  extraordinary  dearness  many  ways  dissolvf'd :  one 
hath  been  overcome  by  the  flesh,  and  turned  drunkard  and 
sensual,  and  so  proved  unfit  for  intimate  friendship  (who  yet 
sometime  seemed  of  extraordinary  uprightness  and  zeal). 
Another  hath  taken  up  some  singular  conceits  in  religion, 
and  joined  to  some  sect  where  his  bosom  friend  could  not 
follow  him.  And  so  it  hath  seemed  his  duty  to  look  with 
strangeness,  contempt  or  pity  on  his  ancient  friend,  as  one 
that  is  dark  and  low,  if  not  supposed  an  adversary  to  the 
truth,  because  he  espouseth  not  all  his  misconceits.  Another 
is  suddenly  lifted  up  with  some  preferment,  dignity  and  suc- 
cess, and  so  is  taken  with  higher  things  and  higher  converse, 
and  thinks  it  is  very  fair,  to  give  an  embrace  to  his  ancient 
friend,  for  what  he  once  was  to  him,  instead  of  continuing 
such  endearedness.  Another  hath  changed  his  place  and 
company,  and  so  by  degrees  grown  very  indifierent  to  his 
ancient  friend,  when  he  is  out  of  sight,  and  converse  ceaseth. 
Another  hath  himself  chosen  his  friend  amiss,  in  his  unex- 
perienced youth,  or  in  a  penury  of  wise  and  good  men,  sup- 
posing him  much  better  than  he  was :  and  afterwards  hath 
had  experience  of  many  penMns  of  far  greater  wisdom,  piety 
and  fidelity,  whom  therefore  reason  commanded  him  to  pre- 
fer. All  these  are  ordinary  dissolvers  of  these  bonds  of  in- 
timate and  special  friendship. 

And  if  your  love  continue  as  hot  as  ever,  its  excess  is 
like  to  be  your  excessive  sorrow.  For,  1.  You  will  be  the 
more  grieved  at  every  suffering  of  your  friend,  as  sicknesses, 
losses,  crosses,  &c.  whereof  so  many  attend  mankind,  as  is* 
like  to  make  your  burden  great.  2.  Upon  every  removal, 
his  absence  will  be  the  more  troublesome  to  you.  3.  All 
incongruities  and  fallings  out  will  be  the  more  painful  to 
you,  especially  his  jealousies,  discontents  and  passions, 
wjiich  you  cannot  command.:   4.  His  death,  if  he  die  before 


462  CHKISl^AN    DIRECTORY.  [PARt  IV. 

you,  will  be  tbe  more  grievous,  and  your  own  the  more  uil^ 
welcome,  because  you  must  part  \iritb  him.      These" and' 
abttudance  of  sore  afflictions  are  the  ordinary  fruits  t>f  too 
strong  affections :  and  it  is  no  rare  thii^  for  the  bebt'of 
Qod's  servants  to  profess,  that  their  sufferings  f^om  their' 
friends  who' have  overloved  them,  htive  be^n"teii'' tiiiies 
greater  than  from  all  the  enemies  that  ever  they  had  in  the- 
woiid. 

And  to  those  that  are  wavering  abotit  this  case,  'Whe- 
ther only  a  common  i^endship  with  all  nien  accordi^g^  to 
their  various  worth,  or  a  bosom  intimacy  with'  sbni^  on<S' 
man,  be  more  desirable,'  I  shall  premise  a  free  confession  of' 
my  own  case,  whatever  censures  for  it  I  incur.    When  I WM* 
-first  awakened  to  the  regard  of  things  spiritnal  and  eternal, 
I  was  exceedingly  inclined  to  a  vehement  love  to  thbse  that* 
I  thought  the  most  serious  saints,  and  especially  t6  that  in- 
timacy with  some  one,  which  is  called  friendship.     By  which ' 
I  found  extraordinary  benefit,  and  it  became  a  sp^dl  merdy 
to  my  soul.     But  it  was  by  more  than  one  or  tw6'  of  ^the 
aforementioned'  ways,  that  the  strict  bond  of  extrabrdinsiry ' 
friendship  hath  been  relaxed,  and  my  own  excessive  esteem' 
of  my  most  intimate  friends  confuted.     And  since  thcsn  I  - 
have  learned,  to  love  all  men  according  to  their  real  worth, 
and  to  let  out  my  love  more  extensively  and  withbut  resjiebt ' 
of  persons,  acknowledging  all  that  is  good  in  all ;  but  with 
a  double  love  and  honour  to  the  excellently  wisie  and  good ; 
and  to  value  men  more  for  their  public  Usefulness,  than  for 
their  private  suitableness  to  me ;  and  yet  to  valne  the  ordi- 
nary converse  of  one  or  a  few  suttable  friends,  before  a  more ' 
public  and  tumultuary  life,  except  when  Qod  is  publicly 
worshipped,  or  when  public  service  intiteth  me  to  deny  the ' 
quiet  of  a  private  life :  and  thoXigh  I  more  diffeirenoe  b^ 
tweeu  man  and  man  than  ever,  I  do  it  not  upon  so  slight 
and  insufficient  grounds  as  in  the  time  of  my  unexperienced 
credulity  :  nor  do  I  expect  to  find  4ny  without  the  defects, 
and  blots,  and  failings  of  infirm,  imperfeot,  mutable  man. 

Quest.  X.  *  What  qualifications  should  direct  us  in  the' 
choice  of  a  special  bosom  friend  V 

An»w.  1.  He  must  be  one  that  is  sincere  and  single-' 
hearted,  and  not  given  to  affectation,  or  any' thingthat^is' 
mvch  forced  in  his  deportment ;  plain';  and  open-heartM  to 


CHAP.  XXVIII.]      CHRISTIAN    POLITICS.  463 

you,  and  not  addicted  to  a  hiding,  fraudulent,  or  reserved  i 
carriage. 

2«  He  must  be  one  that  is  of  a  suitable  temper  and  dis-. 
position ;  I  mean  not  guilty  of  all  your  own  infirmities,  but^ 
not  guilty  of  a  crossness  or  contrariety  of  disposition.  As 
if  one  be  in  love  with  plainness  of  apparel,  and  frugality  in 
diet  and  course  of  life,  and  the  other  be  guilty  of  curiosity,* 
and  ostentation,  and  prodigality ;  if  one  be  for  few  wordfl" 
and  the  other  for  many  ;  if  one  be  for  labour,  and  the  othev 
for  idleness,  and  frequent  interruptions  ;  if  one  be  for  senr- 
ing  the  humours  of  men,  and  the  other  for  a  contempt  of 
human  censure,  in  the  way  of  certain  duty  ;  these  disparities: 
make  them  unfit  for  this  sort  of  bosom  friendship. 

3.  He  must  not  be  a  slave  to  any  vice  :  for  that  which 
maketh  him  false  to  God,  and  to  betray  his  own  soul,  may 
make  him  false  to  man,  and  to  betray  his  friend. 

4.  He  must  not  be  a  selfish  person ;  that  is,  corruptly 
and  partially  for  himself,  and  for  his  own  carnal  ends  and 
interest.  For  such  an  one  hath  no  true  love  to  others,  but 
when  you  seem  cross  to  his  own  interest,  his  pleasure,  wealthy 
or  honour  he  will  forsake  you  ;  for  so  he  doth  by  God  him- 
self. 

5.  He  must  be  humble,  and  not  notably  proud.  Fot 
pride  will  make  him  quarrelsome,  disdainful,  impatient,  and 
quite  unsuitable  to  a  humble  person. 

6.  He  must  be  one  that  is  thoroughly  and  resolvedly 
godly:  for  you  will  hardly  well  centre  any  where  but  in? 
God;  nor  will  he  be  useful  to  all  the  ends  of  friendship,  if 
he  be  not  one  that  loveth  Gt>d,  and  holy  things,:  and  is  of  m* 
pious  conversation :  nor  can  you  expect  that  he  that  is/ 
false  to  God,  and  will  sell  his  part  in  him  for  the  plea^uie  ori 
gain  of  sin,  should  long  prove  truly  faithful  unto  you. 

7.  He  must  be  one  that  is  judicious  in  religion,  that  is^ 
not  of  an  erroneous,  heretical  wit ;  nor  ignorant  of  those 
great  and  excellent  truths,  which  you  should  oft  confer* 
about ;  but  rather  one  that  excelleth  you  in  solid  under- 
standing, and  true  judgment,  and  a  discerning  head,  that 
can  teach  you  somewhat  which  you  know  not ;  and  is  not 
addicted  to  corrupt  you  with  false  opinions  of  his  own. 

8.  He  must  be  one  that  is  notschismatical  and  embo- 
died in  any  dividing  sect;  for  else-he  will  be  no  longer  Irufti 


464  CHRISTIAN    DIRECTORY.  [PART  I V. 

to  youy  than  the  intereHt  of  his  party  will  allow  him ;  and  if 
you  will  not  follow  him  in  his  conceits  and  singularities,  he 
will  withdraw  his  love,  and  despise  you:  and  if  he  do  not, 
yet  he  may  endanger  your  stedfastness,  by  the  temptation 
of  his  love. 

9.  He  must  be  one  that  hath  no  other  very  intimate 
friend,  unless  his  friend  be  also  as  intimate  with  you  as 
with  him ;  because  else  he  will  be  no  further  secret  and 
trusty  to  you,  than  the  interest  or  will  of  his  other  friend 
will  allow  him. 

10.  He  must  be  one  that  is  prudent  in  the  management 
of  business,  and  especially  those  which  your  converse  is 
concerned  in ;  else  his  indiscretion  in  words  or  practice, 
will  not  suiFer  your  Friendship  to  be  long  entire. 

11.  He  must  be  one  that  is  not  addicted  to  loquacity, 
but  can  keep  your  secrets;  otherwise  he  will  be  so  un- 
trusty  as  to  be  incapable  of  doing  the  true  office  of  a  friend. 

12.  He  must  have  a  zeal  and  activity  in  religion  and  in 
all  well-doing ;  otherwise  he  will  be  unfit  to  warm  your 
affections,  and  to  provoke  you  to  love  and  good  works,  and 
to  do  the  principal  works  of  friendship,  but  will  rather  cool 
and  hinder  you  in  your  way. 

13.  He  must  be  one  that  is  not  addicted  to  levity,  in- 
constancy and  change;  or  else  you  can  expect  no  stability 
in  his  friendship. 

14.  He  must  not  much  differ  from  you  in  riches,  or  in 
poverty,  or  in  quality  in  the  world.  For  if  he  be  much 
richer,  he  will  be  carried  away  with  higher  company  and 
converse  than  yours,  and  will  think  you  titter  to  be  his  ser- 
vant than  his  friend.  And  if  he  be  much  poorer  than  you, 
he  will  be  apt  to  value  your  friendship  for  his  own  com- 
modity, and  you  will  be  still  in  doubt,  whether  he  be  sin- 
cere. 

15.  He  must  be  one  that  is  like  to  live  with  you  or 
near  you,  that  you  may  have  the  frequent  benefit  of  his 
converse,  counsel,  example,  and  other  acts  of  friendship. 

16.  He  must  be  one  that  is  not  very  covetous,  or  a  lover 
of  riches  or  preferment ;  for  such  an  one  will  no  longer  be 
true  to  you,  than  his  mammon  will  allow  him. 

17.  He  must  be  one  that  is  not  peevish,  passionate  and 
impatient ;  but  that  can  both  bear  with  your  infirmitiea,  and 


CHAP.    XXVIII.J      CHRISTIAN  POLITICS.  465 

also  bear  much  from  others  for  your  sake^  in  the  exercise  of 
his  friendship. 

18.  He  must  be  one  that  hath  so  good  an  esteem  of 
your  person,  and  so  true  and  strong  a  love  to  you,  as  will 
suffice  to  move  him,  and  hold  him  to  all  this. 

19.  He  must  be  yet  of  a  public  spirit,  and  a  lover  of 
good  works,  that  he  may  put  you  on  to  well-doing,  and  not 
countenance  you  in  an  idle  self-pleasing  and  unprofitable 
life.  And  he  ought  to  be  one  that  is  skilful  in  the  business 
of  your  calling,  that  he  may  be  fit  to  censure  your  work, 
and  amend  it,  and  direct  you  in  it,  and  confer  about  it ;  and 
it  is  best  for  you  if  he  be  one  that  excelleth  you  herein,  that 
he  may  add  something  to  you  (but  then  you  will  not  be 
such  to  him,  and  so  the  friendship  will  be  unequal). 

20.  Lastly,  there  must  be  some  suitableness  in  age  and 
sex.  The  young  want  experience  to  make  them  meet  for 
the  bosom  friendship  of  the  aged  (though  yet  they  may  take 
delight  in  instructing  them,  and  doing  them  good).  And 
the  young  are  hardly  reconcilable  to  all  the  gravity  of  the 
aged.  And  it  must  not  be  a  person  of  a  different  sex,  un-/ 
less  in  case  of  marriage.  Not  but  that  they  may  be  helpful 
to  each  other  as  Christians,  and  in  a  state  of  distant  friend-i 
ship  ;  but  this  bosom  intimacy,  they  are  utterly  unfit  for, 
because  of  unsuitableness,  temptation  and  scandal,  j 

Directions  for  the  Right  Use  of  Special  Bosom  Friendship. 

Direct,  i.  'Engage  not  yourself  to  any  one,  as  a  bosom 
friend,  without  great  evidence  and  proof  of  his  fitness  in  all 
the  foregoing  qualifications  '  By  which  you  may  see  that 
this  is  not  an  ordinary  way  of  duty  or  benefit,  but  a  very 
unusual  case.  For  it  is  a  hard  thing  to  meet  with  one 
among  many  thousands,  that  hath  all  these  qualifications  : 
and  when  that  is  done,  if  you  have  not  all  the  siune  qualifi- 
cations to  him,  you  will  be  unmeet  for  his  friendship,  what- 
ever he  be  for  yours.  And  where  in  an  age  will  there  be 
two  that  will  be  suited  in  all  those  respects  ?  Therefore  our 
ordinary  way  of  duty  is,  to  love  all  according  to  their  vari- 
ous worth,  and  to  make  the  best  use  we  oan  of  every  one's 
grace  and  gifts,  and  of  those  most  that  are  nearest  us :  but 
without  the  partiality  of  such  extraordinary  affection  to  any 

VOL.    VI.  H    H  - 


466  CHRISTIAN  DIRECTORY.  [PART  IV. 

one  above  the  rest.  For  young  persons  usually  make  their 
choice  rashly,  of  one  that  afterwards  proveth  utterly  un- 
meet for  the  office  of  such  a  friend,  or  at  least,  no  better 
than  many  other  persons  ;  nay,  ten  to  one,  but  after-ei^pe* 
rience  will  acquaint  them  with  many  that  are  much  wiser» 
and  better,  and  fitter  for  tlieir  love.  And  hasty  affections, 
are  guiU^y  of  blind  partiality,  and  run  men  into  sin  and  sor- 
row, aad  often  end  in  unpleasant  ruptures.  Therefore  be 
not  too  forward  in  this  friendship. 

Direct,  ii.  'When  you  do  choose  a  friend,  though  he 
must  be  one  that  you  have  no  cause  to  be  suspicious  of,  yet 
reckon  that  it  is  possible  that  he  may  be  estranged  fix)m 
you,  yea,  and  turn  your  enemy.'  Causeless  jealousies  are 
contrary  to  friendship  on  your  part ;  and  if  there  be  cause, 
it  is  inconsistent  with  friendship  on  his  part.  But  yet  no 
friendship  should  make  you  blind,  and  not  to  know  that 
man  is  a  corrupt  and  mutable  creature  ;  especially  in  such 
an  age  as  this,  wherein  we  have  seen,  how  persoijial  changes, 
state-changes,  and  changes  in  religion,  have  aUenated  mai^y 
seeming  friends.  Therefore  love  them,  an4  use  them^  an4 
trust  them,  but  as  men,  that  may  possibly  fail  of  your  ez^ 
pectations,  and  open  all  your  secrets,  and  betray  you, 
yea,  and  turn  your  enemies.  Suspect  it  not,  but  judge  it 
possible. 

Direct,  in.  'Be  open  with  your  approved  friend,  and 
commit  all  your  secrets  to  him,  still  excepting  those,  the 
knowledge  of  which  may  be  hurtful  to  himself,  or  the  re- 
vealing of  them  hereafter  may  be  intolerably  injurious  to 
yourself,  to  the  honour  of  religion,  to  the  public  good,  or  to 
any  other.'  If  you  be  needlessly  close,  you  are  neither 
friendly,  nor  can  you  im]irove  your  friend  enough  to  your 
own  advantage.  But  yet  if  you  open  all  without  exception, 
you  may  many  ways  be  injurious  to  your  friend  and  to  your- 
self; and  yie  <jlay  may  come  which  you  did  not  look  for,  in 
which  his  weakness,  passion,  interest,  or  alienation,  may 
trouble  you  by  making  all  public  to  the  world. 

Di/ect.i\.  'Use  as  little  affectation  or  ceremony  with 
your  friend  as  may  be ;  but  let  all  your  converse  with  hiiyi 
be  with  openness  of  heart,  that  he  may  see  that  you  bptb 
trust  him,  and  deal  with  him  in  plain  sincerity.'  If  dissi- 
mulation and  forced  .affectation  be  but  once  discovered,  it 


r,HAP.  XXVIIl.]      CHRISTIAN  POLITICS.  467 

tendeth  to  breed  ia  constant  diffidence  and  suspicion.  And 
if  it  be  an  infinnity  of  your  own  which  you  think  needetb 
such  a  cover,  the  cloak  will  be  of  worse  effect,  than .  the 
knowledge  of  your  infirmity. 

Direct,  v.  '  Be  ever  faithful  to  your  friend,  for  the  cure 
of  all  his  faults ;  and  never  turn  friendship  into  flattery  i 
yet  still  let  all  be  done  in  love,  though  in  a  friendly  free- 
dom, and  closeness  of  admonition .'  It  is  not  the  least  be- 
nefit of  intimate  friendship,  that  what  an  enemy  speaketh 
behind  our  backs,  a  friend,  will  open  plainly  to  our  faces. 
To  watch  over  one  another  daily,  and  be  as  a  glass  to  shew 
our  faces  or  faults  to  one  another  is  the  very  great  benefit 
of  true  friendship.  **  Two  are  better  than  one,  because  they 
have  a  good  reward  for  their  labour.  For  if  they  fall,  the 
one  will  lift  up  his  fellow :  but  woe  to  him  that  is  alone 
when  he  falleth,  for  he  hath  not  another  to  help  him  up>.'' 
It  is  a  flatterer  and  not  a  friend,  that  will  please  you  by  con- 
cealing or  extenuating  your  sin. 

Direct,  vi.  '  Abhor  selfishness  as  most  contrary  to  real 
friendship.'  Let  your  friend  be  as  yourself,  and  his  inte- 
rest as  your  own.  If  we  must  love  our  neighbour  as  our- 
selves, much  more  our  dearest  bosom  friends. 

Direct,  vii.  'Understand  what  is  most  excellent  and 
useful  in  your  friend,  and  that  improve.'  Much  good  is 
lost  by  a  dead-hearted  companion,  that  will  neither  broach 
the  vessel  and  draw  out  that  which  is  ready  for  their  use  ; 
nor  yet  feed  any  good  discourse,  by  due  questions  or  an- 
fiwei*s,  but  stifle  all  by  barren  silence.  And  a  dull,  silent 
hearer,  will  weary  and  silence  the  speaker  at  the  last. 

Direct,  viii.  *  Resolve  to  bear  with  each  other's  infirmi-* 
ties :  be  not  too  high  in  your  expectations  from  each  other : 
look  not  for  exactness  and  innocence,  but  for  human  infir- 
mities, that  when  they  fall  out,  you  may  not  find  yourselves 
disappointed.'  Patience  is  necessary  in  all  human  con- 
verse. 

Direct,  ix. '  \  et  do  not  suffer  friendship  to  blind  you,  to 
own  or  extenuate  the  faults  of  your  dearest  friend.'     For 
that  will  be  sinful  partiality,    and   will   be    greatly  inju- 
rious to  God,  and  treachery  against  the  soul  and  safety  of. 
your  friend. 


468  CHRISTIAN  DIRECTORY.  [PART  IV. 

• 

Direct,  x.  '  And  watch  lest  the  love,  estimation  or  re- 
verence of  your  friend,  should  draw  you  to  entertain  his  er- 
rors, or  to  imitate  him  in  any  sinful  way.'  It  is  no  part  of 
true  friendship  to  prefer  men  before  the  truth  of  Christ,  nor 
to  take  any  heretical,  dividing,  or  sensual  infection  from  our 
friend,  and  so  to  die  and  perish  with  him ;  nor  is  it  friendly 
to  desire  it. 

Direct,  xi.  '  Never  speak  against  your  friend  to  a  third 
person;  nor  open  his  dishonourable  weakness  to  another.* 
As  no  man  can  serve  two  masters,  so  no  man  can  well 
please  two  contrary  friends :  and  if  you  whisper  to  one  the 
failings  of  another,  it  tendeth  directly  to  the  dissolution  of 
your  friendship. 

Direct,  xii.  '  Think  not  that  love  will  warrant  your  par- 
tial, erroneous  estimation  of  your  friend.'  You  may  judge 
him  fittest  for  your  intimacy :  but  you  must  not  judge  him 
better  than  all  other  men,  unless  you,  have  special  evidence 
of  it,  as  the  reason  of  such  a  judgment 

Direct,  xiii.  *  Let  not  the  love  of  your  friend  draw  you 
to  love  all,  or  any  others  the  less,  and  below  their  worth.' 
Let  not  friendship  make  you  narrow-hearted,  and  confine 
your  charity  to  one :  but  give  all  their  due,  in  your  valua- 
tion and  your  conversation,  and  exercise  as  large  a  charity 
and  benignity  as  possibly  you  can :  especially  to  societies, 
churches  and  commonwealth,  and  to  aU  the  world.  It  is  a 
sinful  friendship,  which  robbeth  others  of  your  charity  ; 
especially  those  to  whom  much  more  is  due  than  to  your 
friend. 

Direct,  xiy.  '  Exercise  your  friendship  in  holiness  and 
well-doing :'  kindle  in  each  other  the  love  of  God  and  good- 
ness, and  provoke  each  other  to  a  heavenly  conversation. 
The  more  of  Qod  and  heaven  is  in  your  friendship,  the  more 
holy,  safe,  and  sweet,  and  durable  it  will  prove.  It  will  not 
wither,  when  an  everlasting  subject  is  the  fuel  that  main- 
taineth  it.  If  it  will  not  help  you  the  better  to  holiness 
and  to  heaven,  it  is  worth  nothing.  '*  If  two  lie  together, 
then  they  have  heat;  .but  how  can  one  be  warm  alone"".'' 
See  that  your  friendship  degenerate  not  into  common  carnal 
love,  and  evaporate  not  in  a  barren  converse,instead  of  pray- 

»  Ecclet.  iv.  11. 


CHAP.   XXIX.]        CHRISTIAN  POLITICS.  489 

er  and  heavenly  discourse,  and  fSuthful  watchfulness  and 
reproof* 

Direct,  xv.  '  Prepare  each  other  for  suffering  and  deaths 
and  dwell  together  in  the  house  of  mourning,  where  you 
may  remember  your  nearer  everlastinjg  friendship :  and  not 
only  in  the  house  of  mirth,  as  if  it  were  your  work,  to  make 
each  other  forget  your  latter  end.' 


CHAPTER  XXIX. 

Cases  and  Directions  for  Loving  and  Doing  Good  to  Enemies. 

Most  which  belongeth  to  this  subject  is  said  before.  Chap. 
ix.  about  Forgiving  Enemies,  and  therefore  thither  I  refer 
the  reader* 

Tit.  1*  Ceues  about  Loving  and  Doing  Good  to  Enemies. 

Quest.  I.  'Whom  must  I  account  an  enemy,  and  love 
under  that  name  ? ' 

Answ.  1.  Not  every  one  that  is  angry  with  you.' or  that 
giveth  you  foul  words,  or  that  undervalueth  you,  or  that 
speaketh  against  you,  or  that  doth  you  wrong  :  but  he  that 
hateth  you,  and  seeketh  or  desireth  your  destruction  or 
your  hurt  as  such  designedly.  2.  And  no  man  must  be 
taken  for  such,  that  doth  not  manifest  it,  or  by  whom  you 
cannot  prove  it.  3.  But  if  you  have  reasonable  suspicion 
you  may  carry  yourself  the  more  warily  for  your  own  pre-  * 
servation,  lest  he  should  prove  your  enemy,  and  his  designs 
should  take  you  unprovided. 

Quest.  II.  'With  what  kind  of  love  must  an  enemy  be 
loved,  and  on  what  accounts?' 

Answ.  Primarily  with  a  love  of  complacence,  for  all  the 
good  which  is  in  him,  natural  and  moral :  he  must  be  loved 
as  a  man  for  the  goodness  of  his  nature ;  and  his  under- 
standing and  virtues  must  be  acknowledged  as  fVeelyi  mid 
loved  as  fully,  as  if  he  were  no  enemy  of  ours  {  onmityinilNt 
not  blind  and  pervert  oar  judgment  of  himi  Mtiii  hift(t<^r  m 
from  discerning  all  that  is  amitbln  in  him )  mt  ftlMflt  11  mf^ 


470  GHRLSl*tAN    DIRECTORY.  [PART  IV» 

rupt  our  affections^  and  hinder  us  from  loving  it  and  bito. 
2.  Secondarily  we  must  love  him  with  a  love  of  benevo- 
lence, desiring  him  all  that  happiness  which  we  desire  to 
ourselves,  and  endeavouring  it  according  to  our  oppor- 
tunities. 

Quest.  III.  '  Must  I  desire  that  God  will  pardon  and 
save  him,  while  he  repenteth  not  of  the  wrong  he  doth  me ; 
and  being  impenitent,  is  incapable  of  pardon  ?  ' 

Answ.  1.  You  must  desire  at  once  that  God  will  give 
him  repentance  and  forgiveness.  2.  If  he  be  impenitent  in 
a  state  and  life  of  ungodliness,  or  in  a  known  and  wilful  sin, 
he  is  indeed  incapable  of  God's  pardon  and  salvation  in 
that  case  :  but  if  you  know  him  not  to  be  ungodly,  and  if 
mistake  or  passion  only,  or  some  personal  offence  or  falling 
out  have  made  him  your  enemy  \  and  you  are  not  sure  that 
the  enmity  is  so  predominant  as  to  exclude  all  true  charity, 
or  if  he  think  you  to  be  a  bad  person,  and  be  your  enemy 
on  that  account,  you  must  pray  for  his  pardon  and  salvation, 
though  he  should  not  particularly  repent. 

Qtiest.  IV.  '  What  if  he  be  my  enemy  upon  the  account 
of  religion,  and  so  an  enemy  to  God?^ 

Answ.  1.  There  are  too  many  who  have  too  much  enmity 
to  each  other,  upon  the  account  of  different  opinions  and 
parties  in  religion,  in  an  erroneous  zeal  for  godliness  :  who 
are  not  to  be  taken  for* enemies  to  God.  What  acts  of  hos- 
tility have  in  this  age  been  used  by  several  sects  of  zealous 
Christians  against  each  other!  2.  If  you  know  them  to  be 
enemies  of  God  and  godliness,  you  must  hate  their  sin,  and 
love  their  humanity  and  all  that  is  good  in  them,  and  wish 
their  repentance,  welfare  and  salvation. 

Quest.  V.  '  What  must  I  do  for  an  enemy's  good,  when 
my  benefits  are  but  like  to  embolden,  encourage  and  enable 
him  to  do  hurt  to  me  or  others  ?  ' 

Answ.  1.  Usually  kindness  tendeth  to  convince  and  melt 
an  enemy,  and  to  hinder  him  from  doing  hurt.  2.  Such 
ways  of  kindness  must  be  chosen,  as  do  most  engage  an 
enemy  to  returns  of  kindness,  without  giving  him  ability  or 
opportunity  to  do  mischief  in  case  he  prove  implacable. 
You  may  shew  him  kindness,  without  putting  a  sword  into 
his  hand.  Prudence  will  determine  of  the  way  of  benefits^ 
upon  consideration  of  circumstances. 


CHAP.  XXIX.]      CHRISTIAN  POLITICS.  471 

Quest.  Ti.  '  May  I  not  defend  myself  against  an  enemy, 
and  hurt  him  in  my  own  defence  ?  And  may  I  not  wish 
him  as  much  hurt,  as  I  may  do  him  ? ' 

Answ.  When  you  can  save  yourself  by  fair  words,  or 
flight,  or  some  tolerable  loss,  without  resisting  him  to  his 
hurt,  you  should  rather  choose  it,  and  "  resist  not  evil  *.'' 
When  you  cannot  do  so,  you  must  defend  yourself,  with  as 
little  hurt  to  your  enemy  as  you  can.  And  if  you  cannot 
save  yourself  from  a  lesser  hurt,  without  doing  him  a  greater, 
you  must  rather  suffer  it. 

Object.  '  But  if  I  hurt  him  in  my  own  defence,  it  is  his 
own  fault.' 

Answ.  So  it  may,  and  yet  be  yours  too  :  you  are  bound 
to  charity  to  your  enemy,  and  not  to  justice  dnly. 

Object.  '  But  if  I  run  away  from  him,  or  resist  him  not, 
it  will  be  my  dishonour ;  and  I  may  defend  my  honour  as 
well  as  my  life.* 

Amw.  Such  objections  and  reasonings  (which  the  Jesuits 
ase  against  Jesus)  were  fitter  for  the  mobth  of  an  atheist, 
than  of  a  Christian.     It  is  pride  which  setteth  so  much  by 
the  esteem  of  Men,  yea,  of  bad  and  foolish  men,  as  to  plead 
honour  fot  uncharitableness  :  and  the  toice  of  pride  is  the 
voicfii  of  the  devil,  contrary  to  him  "  #ho  made  himself  of 
no  reputation  S"  and  submitted  to  be  arAy^d  in  a  garb  of 
mockery,  and  led  out  with  scorn  like  a  fool,  and  bowed  to, 
and  buffeted,  and  spit  upon,  and  crucified;  who  Calleth  to 
us  to  learn  of  him  to  be  meek  and  lowly  and  to  deny  our- 
selves, and  take  up  the  cross  (which  is  shameful  suffering) 
if  we  will  be  his  disciples  ^.    To  every  Christian  it  is  the 
greatest  honour  to  be  like  Jesua  Christ,  and  to  excel  in 
l^harity.     It  is  a  greater  dishonour  to  want  love  to  an  enemy, 
than  to  fiy  from  him,  or  not  resist  him.    He  that  teachedi 
otherwise,  and  maketh  sin  honourable,  and  the  imitation 
and  obedience  of  Christ  to  be  more  dishonourable,  doth 
preach  up  pride,  and  preach  down  charity,  and  doth  preach 
for  the  devil  against  Jesus  Christ;  and  therefore  should 
neither  call  himself  a  Jesuit  nor  a  Christian. 

Yea  more,  if  the  person  that  ¥fould  hurt  or  kill  you,  be 
one  that  is  of  more  worth  or  usefulness  as  to  tl\e  public 

•  Matt  V.  39.  ^  P»>U.  ii.  7.  a 

<  Matt.  li.  SS,  te9.     Luke  xif  •  30— 8S« 


472  CHRISTIAN    DIRECTORY.  [PART    IV. 

good,  you  should  rather  suffer  by  him,  or  be  slain  by  him, 
than  you  should  equally  hurt  him,  or  kill  him  in  your  own 
defence.  As  if  the  king  of  another  kingdom  that  hath  no 
authority  over  you,  (for  of  your  own  there  is  no  question,) 
should  assault  you  ?  Or  any  one  whose  death  would  be  a 
greater  loss  than  yours.  For  the  public  good  is  better  than 
your  own. 

And  it  will  not  always  hold,  that  you  may  wish  another 
as  much  hurt  as  you  may  ,do  him :  for  in  defending  your- 
self, you  may  sometimes  blamelessly  do  moire  hurt  than  you 
'  were  willing  to  do.  And  you  must  never  wish  your  ene- 
mies hurt  as  such,  but  only  as  a  necessary  means  of  good,  as 
of  preservation  of  himself,  or  you,  or  others. 

Que$t.  VI T.  '  Must  kings  and  States  love  their  enemies? 
How  then  can  war  be  lawful?' 

Answ.  Kings  and  states  are  bound  to  it  as  much  as  pri- 
vate men:  and  therefore  must  observe  the  foresaid  law 
of  love  as  well  as  others.  Therefore  they  must  raise  no  war 
unnecessarily,  nor  for  any  cause  be  it  never  so  just  in  itself^ 
when  the  benefits  of  the  war  are  not  like  to  be  a  greater 
good,  than  the  war  will  bring  hurt  both  to  friends  and  foes 
set  together.  A  lawful  offensive  war  is  almost  like  a  true 
general  council ;  on  certain  suppositions  such  a  thing  may 
be ;  but  whether  ever  the  world  saw  such  a  thing,  or  whether 
ever  such  suppositions  will  come  to  existence,  is  the  ques- 
tion. 

Tit.  2.  Motives  to  Love  and  do  Good  to  Enemies. 

Mot.  I.  Ood  loveth  his  enemies,  and  doth  them  good^ 
and  he  is  our  best  exemplar.  **  But  I  say  unto  you,  .Love 
your  enemies ;  bless  them  that  curse  you ;  do  good  to  them 
that  hate  you,  and  pray  for  them  which  despitefuUy  use 
you  and  persecute  you,  that  ye  may  be  the  children  of  your 
Father  which  is  in  heaven  :  for  he  maketh  his  sun  to  rise  on 
the  evil  and  on  the  good,  and  sendeth  rain  on  the  just  and 
on  the  unjust^." 

Mot.  II.  Jesus  Christ  was  incarnate  to  set  us  a  pattern, 
especially  of  this  virtue :  he  sought  the  salvation  of  his 
enemies :  he  went  up  and  down  doing  good  among  them. 

«  Matt.  y.  45,  46. 


CHAP.  XXIX.]  CHRISTIAN    POLITICS.  473 

He  died  for  his  enemies :  he  prayeth  for  them  even  in  his 
Bufferings  on  the  cross :  he  wept  over  them  when  he  foresaw 
their  ruin..  When  he  was  reviled,  he  reviled  not  again. 
This  is  the  pattern  which  we  must  imitate. 

Mot.  III.  God  loved  even  us  ourselves  when  we  were 
his  enemies :  or  else  what  had  become  of  us  ?  And  Christ 
died  even  for  us,  as  enemies,  to  reconcile  us  by  his  death  to 
God  ^.    Therefore  we  are  specially  obliged  to  this  duty. 

Mot.  IV.  To  be  God's  enemies  is  to  be  wicked  and 'un- 
lovely ;  so  that  in  such  God  could  see  nothing  amiable,  but 
our  nature  and  those  poor  remainders  of  virtue  in  it,  and 
our  capacity  of  being  made  better  by  his  grace ;  and  yet  he 
then  loved  us :  but  to  be  an  enemy  to  you  or  me,  is  not  to 
be  ungodly  or  wicked  as  such  ;  it  is  an  enmity  but  against  a 
vile,  unworthy  worm,  and  therefore  is  a  smaller  fault. 

Mot.  V.  We  do  more  against  ourselves  than  any  enemy 
or  devils,  and  yet  we  love  ourselves  :  why  then  should  we 
not  love  another  who  doth  less  against  us. 

Mot.  VI.  All  that  is  of  God  and  is  good  must  be  loved : 
but  there  may  be  much  of  God,  and  much  natural  and  mo- 
ral good  in  some  enemies  of  ours. 

Mot.  VII.  To  love  an  enemy  signifieth  a  mind  that  is  im- 
partial, and  loveth  purely  on  God's  account,  and  for  good- 
ness' sake :  but  the  contrary  sheweth  a  selfish  mind,  that 
loveth  only  on  his  own  account. 

Mot.  VIII.  If  you  love  only  those  that  love  you,  you  do 
no  more  than  the  worst  man  in  the  world  may  do :  but 
Christians  must  do  more  than  others,  or  else  they  must  ex- 
pect no  more  than  others. 

Mot.  IX.  Loving  and  doing  good  to  enemies  is  the  way 
to  win  them  and  to  save  them.  If  there  be  any  spark  of 
true  humanity  left  in  them,  they  will  love  you  when  they 
perceive  indeed  that  you  love  them.  A  man  can  hardly 
continue  long  to  hate  him  whom  he  perceiveth  unfeignedly 
to  love  him.  And  this  will  draw  him  to  love  religion  for 
your  sake,  when  he  discemeth  the  fruits  of  it. 

Mot.  X.  If  he  be  implacable,  it  will  put  you  into  a  con- 
dition fit  for  God  to  own  you  in,  and  to  judge  you  accord- 
ing to  your  innocency.  These  two  together  contain  the 
sense  of  ''  heaping  coals  of  fire  on  his  head  :''  that  is,  q.  d. 

*  Ron.  y.  9, 10. 


(-. 


474  CHRISTIAN  DIRECTORY.  [PART  IV. 

If  he  be  not  implacable,  yoa  will  tnelt  and  win  him ;  and  if 
he  be  implacable,  you  will  engage  Ood  in  your  cause,  who 
bestknoweth  when  and  how  to  revenge. 

THt,  3.  Directions  for  Loving  and  doing  Good  to  Enemies. 

Direct,  i.  '  Make  no  man  your  enemy,  so  far  as  you  can 
avoid  it  t'  for  though  you  may  pretend  to  love  him  when  he 
is  your  endmy,  you  have  done  contrary  to  love  in  making 
him  your  enemy  ;  for  thereby  he  is  deprived  of  his  own  love 
(o  you.  And  if  his  chanty  be  his  best  commodity,  then  he 
that  robbeth  him,  (though  he  be  never  so  culpable  himself,) 
hath  done  that  which  belongeth  to  the  worst  of  enemies ;  it 
is  a  thousimd  times  greater  hurt  and  loss  to  him,  to  lose  his 
own  love  to  others,  than  to  loise  fmother's  love  to  him :  and 
Aerefore  to  make  him  hate  you,-  is  more  injurious  or  hurt- 
fdl  to  him,  than  to  hate  him. 

Direct,  ii.  'Take  not  those  for  your  enemies  that  are 
not,  and  believe  not  any  one  to  be  your  enemyj  till  c<igent 
evidence  constrain  you.'  Take  heed  therefore  of  ill,  suspi- 
cious, and  ungrounded  censures  ;  except  defensively  so  far 
only  as  to  secure  yourselves  or  others  from  a  possible  hurt. 

Direct,  in.  'Be  not  desirous  or  inquisitive  to  know 
what  men  think  or  say  of  you ;'  (unless  in  some  special  case 
where  your  duty  or  safety  requireth  it). '  For  if  they  say 
well  of  you,  it  is  a  temptation  to  pride ;  and  if  they  say  ill 
of  you,  it  may  abate  your  love  and  tend  to  enmity.  "  Also 
take  no  heed  to  all  words  that  are  spoken,  lest  thou  hear  thy 
servant  curse  thee  :  for  ofttimos  also  thy  own  heart  know- 
eth,  that  thou  thyself  likewise  hast  cursed  (or  spoken  evil 
of)  others*."  It  is  strange  to  see  how  the  folly  of  men  is 
pleased  with  their  own  temptations. 

Direct,  iv.  '  Frown  away  those  flatterers  and  whisperers 
who  would  aggravate  other  men's  enmity  to  you  or  injuries 
against  you,'  and  think  to  please  you  by  telling  you  need- 
lessly of  other  men's  wrongs.  While  they  seem  to  shew 
themselves  enemies  to  your  enemies,  indeed  they  shew  them- 
selves enemies  consequently  to  yourselves :  for  it  is  your 
destruction  that  they  endeavour  in  the  destruction  of  your 
love.    '*  If  a  whisperer  separate  chief  friends  ^"  much  more 

•  Ecclet.  ni.  Si.  '  Ftof,  xvi.  tB,    t  Cor.  xu.  SO. 


CHAP.  XXIX.]      CHRISTIAN  POLITICS.  475 

may  he  abate  your  love  to  enemies  :  let  him  therefore  be  en- 
tertained as  he  deserveth. 

Direct,  v.  '  Study,  and  dearch,  and  hearken  after  all  the 
good  which  is  in  your  enemies/  For  nothing  will  be  the 
object  of  your  love»  but  some  discerned  good.  Hearken  not 
to  them  that  would  extenuate  and  hide  the  good  that  is  in 
them. 

Direct,  vi.  '  Consider  much  how  capable  your  enemy 
(and  God's  enemy)  is  of  being  better.'  And  for  aught  you 
know  God  may  make  him  much  better  than  yourselves ! 
Remember  Paul's  case.  And  when  such  an  one  is  converted^ 
forethink  how  penitent  and  humble^  how  thankful  and  holy> 
how  useful  and  serviceable  he  may  be  :  and  love  him  as  he 
is  capable  of  becoming  so  lovely  to  God  and  man. 

Direct,  vii.  '  Hide  not  your  love  to  your  enemies/  and 
let  not  your  minds  be  satisfied  that  you  are  conscious  that 
you  love  them ;  but  manifest  it  to  them  by  all  just  and  pru- 
dent means ;  for  else  you  are  so  uncharitable  as  to  leave 
them  in  their  enmity,  and  not  to  do  your  part  to  cure  it.  If 
you  could  help  them  against  hunger  and  nakedness,  and 
will  not,  how  can  ypu  truly  say  you  love  them?  And  if  you 
could  help  them  against  malice  and  uncharitableness,  and 
will  not,  how  can  you  think  but  this  is  worse  ?  If  they  knew 
that  you  love  them  unfeignedly,  as  you  say  you  do,  it  is 
two  to  one  but  they  would  abate  their  enmity. 

Direct,  viii.  *  Be  not  unnecessarily  strange  to  your  ene- 
mies ;  but  be  as  familiar  with  them  as  well  as  you  can/ 
For  distance  and  strangeness  cherish  suspicious  and  false 
reports,  and  enmity :  and  converse  in  kind  familiarity,  hath 
a  wonderful  power  to  reconcile. 

^Direct,  ix.  *  Abhor  above  all  enemies,  that  pride  of 
heart,  which  scometh  to  stoop  to  others  for  love  and  peace.' 
It  is  a  devilish  language  to  say.  Shall  I  stoop  or  crouch  to 
such  a  fellow  ?  I  scorn  to  be  so  base.  Humility  must  teach 
you  4o  give  place  to  the  pride  and  wrath  of  otbers,  and  to 
confess  it  when  you  have  wronged  them,  and  ask  them  for- 
giveness :  and  if  they  have  done  the  wrong  to  you,  yet  must 
you  not  refuse  to  be  the  first  movers  and<  seekers  for  recon- 
ciliation. Though  I  know  that  this  rule  hath  some  excep-i 
tions ;  as  when  the  enemies  of  religion  or  us  are  so  malicious 
and  implacable,  that  they  will  but  make  a  scorn  of  our  sub* 


476  CHRISTIAN    DIRECTORY.  [PART   IV. 

mission^  and  in  other  cases^  when  it  is  like  to  do  more  hurt 
than  good»  it  is  then  lawful  to  retire  ourselves  from  malice. 

Direct,  x.  '  However  let  the  enmity  be  in  them  alone:' 
watch  your  own  heai*ts  with  a  double  carefulness,  as  know- 
ing what' your  temptation  is;  and  see  that  you  love  them, 
whether  they  will  love  you  or  not. 

Direct,  xi.  '  Do  all  the  good  for  them  that  lawfully  you 
can/  For  benefits  melt  and  reconcile  :  and  hold  on  though 
ingratitude  discourage  you. 

Direct,  xii.  'Do  them  good  first  in  those  things  that 
they  are  most  capable  of  valuing  and  relishing.'  That  is 
(ordinarily)  in  corporal  commodities :  or  if  it  be  not  in  your 
power  to  do  it  yourselves,  provoke  others  to  do  it,  (if  there 
be  need).  And  then  they  will  be  prepared  for  greater  bene- 
fits. 

Direct,  xiii.  '  But  stop  not  in  your  enemy's  corporal 
good,  and  in  his  reconciliation  to  yourself:  for  then  it  will 
appear  to  be  all  but  a  selfish  design  which  you  are  about.' 
But  labour  to  reconcile  him  to  God,  and  save  his  soul,  and 
then  it  will  appear  to  be  the  love  of  God,  and  him  that 
moved  you. 

Direct,  xiv.  *  But  still  remember  that  you  are  not  bound 
to  love  an  enemy  as  a  friend,  but  as  a  man  so  qualified  as 
he  is  ;  nor  to  love  a  wicked  man,  who  is  an  enemy  to  godli- 
ness, as  if  he  were  a  godly  man ;  but  only  as  one  that  is  ca- 
pable of  being  godly.'  This  precept  of  loving  enemies  w,as 
never  intended  for  Uie  levelling  all  men  in  our  love. 


CHAPTER  XXX. 


Cases  and  Directions  about  Works  of  Charity. 

Tit.  1.  Cases  of  Conscience  about  Works  of  Charity. 

Quest.  I.  '  What  are  the  grounds,  and  reasons,  and  motives 
to  charitable  works  V 

Answ.  1.  That  doing  good  doth  make  us  most  like  to  God. 
He  is  the  Universal  Father  and  Benefactor  to  the  world :  all 


CHAP.  XXX.]  CHRISTIAN  POLITICS.  477 

good  is  in  him  or  from  him,  and  he  that  is  best  and  doth 
most  good  is  most  like  to  him. 

2.  It  is  an  honourable  employment  therefore :  it  is  more 
honourable  to  be  ihe  best  man  in  the  land,  than  to  be  the 
greatest:  greatness  is  therefore  honourable, because  it  is  an 
ability  to  do  good ;  and  wisdom  is  honourable  because  it  is 
the  skill  of  doing  good :  so  that  goodness  is  that  end  which 
maketh  them  honourable,  and  without  respect  to  which  they 
were  as  nothing.  A  power  or  skill  to  do'mischief  is  no  com- 
mendation. 

3.  Doing  good  maketh  us  pleasing  and  amiable  to  God, 
because  it  maketh  us  like  him,  and  because  it  is  the  fulfil- 
ling of  his  will.  God  cto  love  nothing  but  himself,  and  his 
own  excellencies  or  image  appearing  in  his  works ;  or  his 
works  so  far  as  his  attributes  appear  and  are  glorified  -in 
them. 

4.  Good  works  are  profitable  to  men.  Our  brethren 
are  the  better  for  them :  the  bodies  of  the  poor  ai*e  relieved, 
and  men's  souls  are  saved  by  them. 

6.  In  doing  good  to  others  we  do  good  to  ourselves : 
because  we  are  living  members  of  Christ's  body,  and  by  love 
and  communion  feel  their  joys,  as  well  as  pains.  As  the 
hand  doth  maintain  itself  by  maintaining  and  comforting 
the  stomach  ;  so  doth  a  loving  Christian  by  good  works. 

6.  There  is  in  every  good  nature  a  singular  delight  in 
doing  good :  it  is  the  pleasantest  life  in  all  the  world.  A 
magistrate,  a  preacher,  a  schoolmaster,  a  tutor,  a  physician, 
a  judge,  a  lawyer,  hath  so  much  true  pleasure  as  his  life 
and  labours  are  successful  in  doing  good.  I  know  that  the 
conscience  of  honest  endeavours  may  afford  solid  comfort 
to  a  willing  though  unsuccessful  man ;  and  well-doing  may 
be  pleasant  though  it  prove  not  a  doing  good  to  others :  but 
it  is  a  double,  yea,  a  multiplied  comfort  to  be  successful. 
It  is  much  if  an  honest,  unsuccessful  man  (a  preacher,  a 
physician,  &c.)  can  keep  up  so  much  peace,  as  to  support 
him  under  the  grief  of  his  unsuccessfulness :  but  to  see  our 
honest  labours  prosper,  and  many  to  be  the  better  for  them, 
is  the  pleasantest  life  that  man  can  here  hope  for. 

7.  Good  works  are  a  comfortable  evidence  that  faith  is 
sincere,  and  that  the  heart  dissembleth  not  with  God :  when 


478  CHRISTIAN    DIRECTORY.  iPART  IV. 

as  a  faith  that  will  not  prevail  for  the  works  of  charity,  is 
dead  and  ineffectual,  and  the  image  or  carcase  of  faith  in* 
deed,  and  such  as  God  will  not  accept^. 

8.  We  have  received  so  much  ourselves  from  God,  as 
doubleth  our  obligation  to  do  good  to  others :  obedience 
and  gratitude  do  both  require  it. 

9.  We  are  not  sufficient  for  ourselves,  but  need  others 
as  well  as  they  need  us :  and  therefore  as  we  expect  to  re«- 
04sive  from  others,  we  must  accordingly  do  to  them.  If  iht 
eye  will  not  see  for  the  body,  nor  the  hand  Work  for  the 
body,  nor  the  feet  go  for  it,  the  body  will  not  afford  them 
nutriment,  and  they  shall  receive  as  they  do. 

10.  Good  works  are  much  to  the  honour  of  religion,  and 
consequently  of  God;  and  much  tend 'to  men's  conviction, 
conversion,  and  salvation.  Most  men  will  judge  of  the 
doctrine  by  the  fruits.  "  Let  your  light  so  shine  before 
men,  that  diey  may  see  your  good  works,  and  glorify  your 
Father  which  is  in  heaven  \" 

11.  Consider  how  abundantly  they  are  commanded  and 
commended  in  the  Wi)rd  of  God*  Christ  himself  hath 
given  us  the  pattern  of  his  own  life,  which  from  his  first 
moral  actions  to  his  last,  was  nothing  but  doing  good  and 
bearing  evil.  He  made  love  the  fulfilling  of  the  law,  and  the 
works  of  love  the  genuine  fruits  of  Christianity,  and  an  ac- 
ceptable sacrifice  to  God.  *'  As  we  have  opportunity  let 
us  do  good  to  all  men,  especially  to  them  of  the  household 
of  faith. — To  do  good  and  communicate  forget  not ;  for  with 
such  sacrifices  God  is  well  pleased. — This  is  a  faithful  say*' 
tng,  and  these  things  I  will  that  thou  constantly  affirm,  that 
they  which  have  believed  in  God  might  be  careful  to  main- 
tain good  works ;  these  things  are  good  and  profitable  to 
men. — For  we  are  his  workmanship,,  created  in  Christ 
Jesus  to  good  works,  which  God  hath  before  ordained  that 
we  should  walk  in  them. — To  purify  to  himself  a  peculiar 
people,  zealous  of  good  works. — So  labouring  ye  ought  to 
support  the  weak,  and  to  remember  the  words  of  the  Lord 
Jesus,  how  he  said.  It  is  more  blessed  to  give  than  to  re- 
ceive.—Let  him  that  stole  steal  no  more,  but  rather  let  him 
labour,  working  with  his  hands  the  thing  that  is  good,  that 

*  JaiDes  ii.  *»  Matt.  v.  16. 


CHAP.  XXX.]       CHRISTIAN  POLITICS^  479 

he  may  huve  to  give  to  him  that  needeth^"  You  see  poor 
labourers  are  not  excepted  from  the  command  of  helping 
others :  insomuch  that  the  first  church  sold  all  their  pos- 
sessions, and  had  all  things  conmion ;  not  to  teach  levelling 
and  condemn  propriety,  but  to  shew  all  after  them  that 
Christian  love  should  use  all  to  relieve  their  brethren  as 
themselves. 

12.  Consider  that  Ood  will  in  a  special  manner  judge  us 
at  the  last  day  according  to  our  works,  and  especially  our 
works  of  charity  :  as  in  Matt.  xxv.  Christ  hath  purposely 
and  plainly  shewed;  and  so  doth  many  another  text  of 
Scripture.     These  are  the  motives  to  works  of  love. 

Quest,  II.  '  What  is  a  good  work,  even  such  as  Ood  hath 
promised  to  reward  ? ' 

^mw,  1.  The  matter  must  be  lawful,  and  not  a  sin.    2. 
It  must  tend  to  a  good  effect,  for  the  benefit  of  man,  and 
the  honour  of  Ood.    3.  It  must  have  a  good  end ;  even  the 
pleasing  and  glory  of  Ood,  and  the  good  of  ourselves  and 
others.    4.  It  must  come  from  a  right  principle;  even  firom 
th^  love  of  Ood,  and  of  man  for  his  sake.    6.  It  must  be 
pure  and  unmixed :  if  any  sin  be  mixed  with  it,  it  is  sinful 
so  as  to  need  a  pardon :  and  if  sin  be  predominant  in  it,  it  is 
so  far  sinful  as  to  be  unacceptable  to  Ood,  in  respect  to  the 
person,  and  is  turned  into  sin  itself*    6^  It  must  be  in  sear 
son ;  or  else  it  may  sometimes  be  mixed  with  sin,  and  some- 
times be  evil  itself  and  no  good  work.    7.  It  must  be  com- 
paratively good  as  well  as  simply.    It  must  not  be  a  lesser 
good  instead  of  a  greater^  or  to  put  off  a  greater.     As  to  be 
pn^ying  when  we  should  be  quenching  a  fire,  or  saving  a 
OKan's  life.    8.  It  must  be  good  in  a  convenient  degree. 
Some  degrees  are  necessary  to  tlie  moral  being  of  a  good 
work,  and  some  to  the  well-b^ing.     Ood  must  be  loved  and 
worshipped  as  Ood,  and  heaven  sought  as  heaven,  and  men's 
souls  and  lives  must  be  highly  prized  and  seriously  preser- 
ved :  some  sluggish  doing  of  good  is  but  undoing  it.    9. 
It  must  be  done  in  confidence  of  the  merits  of  Christ,  and 
presented  to  Ood  as  by  his  hands,  who  is  our  Mediator  and 
-Intercessor  with  the  Father. 

Quest.  III.  'What  works  of  charity  should  one  choose 

c  Gal.  vi.  «0.     Heb.  xiii.  16.    Tit.  iu.  8.     Epbes.  U.  10.    Tit.  ii.  14.     Acts 
XX.  55.    Bphn.  iv.  8. 


480  CHRISTIAN    DIRfiCTORT.  [PART    IV. 

in  these  times,  who  would  improve  his  master's  talents  to 
his  most  comfortable  account  ? ' 

Answ,  The  diversity  of  men's  abilities  and,  opportunities 
^ake  that  to  be  best  for  one  man  which  is  impossible  to 
another  ^.  But  I  shall  name  some  that  are  in  diemselves 
most  beneficial  to  mankind,  that  every  man  may  choose  the 
best  which  he  can  reach  to. 

1.  The  most  eminent  work  6f  charity,  is  the  promoting 
the  conversion  of  the  heathen  and  infidel  parts  of  the  world ; 
to  this  princes  and  men  of  power  and  wealth  might  contri- 
bute much  if  they  were  willing ;  especially  in  those  coun- 
tries in  which  they  have  commerce  and  send  ambassadors : 
they  might  procure  the  choicest  scholars,  to  go  over  with 
their  ambassadors  and  learn  the  languages,  and  set  them- 
selves to  this  service  according  to  opportunity :  or  they 
might  erect  a  college  for  the  training  of  students  purposely 
for  that  work,  in  which  they  might  maintain  some  natives 
procured  from  the  several  infidel  countries  (as  two  or  three 
Persians,  as  many  Indians  of  Indostan,  as  many  Tartarians, 
Chinese,  Siamites,  &c.)  which  might  possibly  be  obtained  : 
and  these  should  teach  students  their  country  languages. 
But  till  the  Christian  world  be  so  happy  as  to  have  such 
princes,  something  may  be  done  by  volunteers  of  lower 
place  and  power ;  as  Mr.  Wheelock  did  in  translating  the 
New  Testament,  and  Mr.  Pococke  by  the  Honourable  Mr. 
Boyle's  procurement  and  charge,  in  translating  "  Qrotius  de 
Verit.  Christ.  Relig."  into  Arabic,  and  sending  it  to  Indos- 
tan and  Persia.    And  what  excellent  labour  hath  good  Mr. 
John  Elliot   (with   some  few  assistants)   bestowed  these 
twenty  years  and  more  in  New  England;  where  now  he 
hath  translated  and  printed  the  whole  Scriptures  in  their 
American  tongue,  (with  a  Catechism  and  Call  to  the  Uncon- 
verted, by  the  help  of  a  press  maintained  from  hence. 

2.  The  attempt  of  restoring  the  Christian  churches  to 
their  primitive  purity  and  unity,  according  to  men's  several 
opportunities,  is  a  most  excellent  and  desirable  work ;  which 
though  the  ignorance  and  wickedness  of  many ;  and  the 
implacableness  and  bloodiness  of  the  carnal,  proud,  domi- 
neering part,  and  the  too  great  alienation  of  some  others 
from  them,  do  make  it  so  difficult  as  to  be  next  to  despe* 

«*  See  the  Preface  to  my  book,  called,  '*Tlie  Crucifying  of  the  Worid/' 


THAP.   XXX.J  CHRISTIAN  POLITICS.  481 

i*ate»  at  the  present,  yet  is  not  to  be  cast  off  as  desperate 
indeed ;  for  great  tilings  have  been  done  by  wise  and  valiant 
attempts.  Princes  might  do  very  mnch  in  this^  if  they  were 
both  wise  and  willing.  And  who  knoweth  but  an  age  may 
come  that  may  be  so  happy  ?  The  means  and  methods  I 
would  willingly  describe^  but  that  this  is  no  fit  place  or 
time. 

3.  The  planting  of  a  learned,  able,  holy,  concordant 
ministry  in  a  particular  kingdom,  and  settling  the  primitive 
discipline  thereby,  is  a  work  also  which  those  princes  may 
very  much  promote,  whose  hearts  are  set  upon  it,  and  who 
set  up  no  contrary  interest  against  it ;  but  because  these 
lines  are  never  like  to  be  known  to  princes  (unless  by  way  . 
of  accusation),  it  is  private  men's  works  which  we  must 
speak  to. 

4.  It  is  a  very  good  work  to  procure  and  maintain  a 
worthy  minister  in  any  of  the  most  ignorant  parishes  in 
these  kingdoms,  (of  which,  alas,  how  many  are  there)  where 
the  skilful  preaching  of  the  Gospel  is  now  wanting :  or  to 
maintain  an  assistant  in  populous  parishes,  where  one  is  not 
able  to  do  the  work;  or  by  other  just  means  to  promote 
this  service. 

6.  It  is  a  very  good  work  to  set  up  free-schools  in  popu- 
lous and  in  ignorant  places,  especially  in  Wales ;  that  all 
may  be  taught  to  read,  and  some  may  be  prepared  for  the 
Universities. 

6.  It  is  an  excellent  work  to  cull  out  some  of  the  choicest 
wits,  among  the  poorer  sort  in  the  country  schools,  who 
otherwise  would  wither  for  want  of  culture  ;  and  to  main- 
tain them  for  learning  in  order  to  the  ministry,  with  some 
able,  godly  tutor  in'the  University,  or  some  country  minis- 
ter who  is  fit  and  vacant  enough  thereunto. 

7.  It  is  an  excellent  work  to  give  among  poor,  ignorant 
people.  Bibles  and  Catechisms,  and  some  plain  and  godly 
books  which  are  most  fitted  to  their  use.  But  it  were  more 
excellent  to  leave  a  settled  revenue  for  this  use  (naming  the 
books,  and  choosing  meet  trustees)  that  so  the  rent  might 
every  year  furnish  a  several  parish,  which  would  in  a  short 
time  be  a  very  extensive  benefit,  and  go  through  many 
countries. 

8.  It  is  a  very  good  work  to  set  poor  men's  children  ap  * 

VOL.    VI.        .  II 


482  CHRISTIAN    DIRECTORY.  [PART  IV. 

prentices  to  honest,  religions  masters,  where  they  may  at 
ODC6  get  the  blessing  to  their  souls  of  a  godly  education, 
and  to  their  bodies,  of  an  honest  way  of  maintenance. 

9.  It  will  not  be  unacceptable  to  God,  to  relieve  some  of 
the  persons,  or  poor  children,  of  those  very  many  hundred 
faithiul  ministers  of  Christ,  who  are  now  silenced  and  des- 
titute of  maintenance,  many  having  nothing  at  all,  but  what 
charity  sendeth  them,  to  maintain  themselves  and  desolate 
femilies,.  who  were  wont  to  exercise  charity  to  the  bodies 
and  souls  of  others.    Read  Matt.  xxv.    Ghd.  vi.  5—8. 

10.  It  is  a  good  work  of  them  who  give  stocks  of  money, 
or  yearly  rents,  to  be  lent  for  five,  or  six,  or  seven  years  to 
young  tradesmen  at  their  setting  up,  upon  good  security, 
choosing  good  trustees,  who  may  choose  the  fittest  persons ; 
and  if  it  be  a  rent,  it  will  still  increase  the  stock,  and  if  any 
should  break,  the  loss  of  it  may  be  borne. 

11.  It  would  be  a  very  good  work  ^r  landlords  to  im- 
prove their  interest  with  their  tenants,  to  further  i^  once 
their  bodily  comfort,  and  salvation,  to  hire  them  by  some 
abatement  at  their  rentnlays,  to  learn  catechisms,  and  read 
the  Scripture  and  good  books  in  their  families,  and  give  die 
pastor  an  account  of  their  proficience.  Whether  the  law. 
will  enable  them  to  bind  them  ^o  any  such  thing  in  their 
leases,  I  cannot  tell. 

12.  And  the  present  work  of  charity  for  every  one,  is  to 
relieve  the  most  needy  which  are  next  at  hand.  To  know 
what  poor  femilies  are  in  greatest  want,  and  to  help  them 
as  we  are  able  :  and  to  provoke  the  rich  to  do  that  which 
we  cannot  do  ourselves,  and  to  beg  for  others  ;  and  still  to 
make  use  of  bodily  relief,  to  further  the  good  of  their  souls, 
by  seconding  all  with  spiritual  advice  and  help. 

Quest,  IV.  '  In  what  order  are  works  of  charity  to  be 
done  ?  And  whom  must  we  prefer  when  we  are  unable  to 
accommodate  all  ? ' 

Answ.  1.  The  most  public  works  must  be  preferred  be- 
fore private.  2.  Works  for  the  soul  '  ceeteris  paribus'  be- 
fore works  for  the  body ;  and  yet  bodily  benefits  in  order  of 
time,  must  oft  go  first  as  preparations  to  the  other.  3. 
Greatest  necessities  *  ceeteris  paribus'  must  be  supplied  be- 
fore lesser :  the  saving  of  another's  life  must  be  preferred 
before  your  own  less  necessary   comforts.    4.  Your  own 


CHAP.  XXX.]  CHRISTIAN  POLITICS.  483 

and  iamilie»^  wants  mnst  '  ceeteris  paribus'  be  supplied  be- 
fore strangers ;  even  before  some  that  you  must  love  better ; 
because  God  hath  in  point  of  provision  and  maintenance, 
given  you  a  nearer  charge  of  yourselves  and  families  than 
of  others.  6.  Nature  also  obligeth  you  to  preff^r  your  kin- 
dred before  strangers,  if  there  be  a  parity  as  to  other  rea- 
sons. 6.  And  '  oeeteris  paribus'  a  good  man  must  be  pre- 
ferred before  a  bad.  7.  And  yet  that  charity  which  is  like 
to  tend  to  the  good  of  the  soul  as  well  as  of  the  body  is  to 
be  preferred ;  and  in  that  case  ofttimes  a  bad  man  is  to  be 
preferred,  when  a  greater  good  is  like  to  be  the  effect.  8. 
A  friend  '  caeteris  paribus/  is  to  be  preferred  before  an  ene- 
my; but  not  when  the  good  is  like  to  be  greater  which  will 
follow  the  relieving  of  an  enemy.  Many  other  rules  might 
be  given,  but  they  are  laid  down  already.  Part  i.,  where  I 
treat  of  Good  Works ;  whither  I  refer  you. 

Quest.  V.  *  Should  I  give  in  my  lifetime,  or  at  my  death  V 

Ansuf.  According  as  it  is  like  to  do  most  good;  but 
none  should  needlessly  delay :  both  are  best. 

Quest,  VI.  '  Should  one  devote  or  set  by  a  certain  part  of 
daily  incomes?' 

Quest,  vii.  '  What  proportion  is  a  man  bound  to  give  to 
the  poor  ? ' 

Answ.  These  two  questions  having  answered  in  a  letter 
to  Mr.  Thomas  Gouge,  now  printed,  and  the  book  being  not 
in  many  hands,  I  will  here  recite  that  letter  as  it  is  pub- 
lished. 

Most  dear,  and  very  much  honoored  Brother, 

Even  the  philosopher  hath  taught  me  so  to  esteem  you, 
who  said,  that  *'  He  is  likest  to  God,  who  needeth  fewest 
things  for  himself,  and  doth  most  good  to  oUiers.''  And 
Christ  telletfa  us,  that  universal  charity,  (extending  even  to 
them  that  hate  and  persecute  us)  doth  make  us,  as  his  chil- 
dren, like  our  heavenly  Father  *.  As  hating  and  hurting 
their  neighbours  is  the  mark  of  the  children  of  the  devil  ^ 
BO  loving  and  doing  good,  is  the  mark  of  the  children  of 
God.  And  it  is  observable,  that  no  one  treateth  so  copious- 
ly and  pathetically  of  love  (boA  of  Christ's  love  to  us,  aad 

»  Ifalt.  V.  44. 46. 4^  kj^*nfa.44. 


^84  CHRISTIAN    DIRECTORY.  [PART  IV. 

ours  to  lum)  as  the  blessed  disciple,  whom  Jesus  is  said  to 
have  eminently  loved  (as  John  xiii.  14 — 17.  and  1  John 
shew). 

It  hath  often  pleased  me  to  hear  how  dearly  you  were 
beloved,  by  that  exceeding  great  and  populous  parish, 
where  lately  y6u  were  preacher,  for  your  eminent  charity  to 
their  souls  and  bodies ;  and  to  see  that  still  you  take  it  for 
your  work  and  calling,  to  be  a  provoker  of  others  to  love 
and  to  good  works  ^,  whilst  many  that  are  taken  for  good^ 
Christians,  do  deal  in  such  works  as  rarities  or  recreations, 
only  a  little  now  and  then  upon  the  bye,  and  whilst  satan's 
ministers  are  provoking  others  to  hatred  and  to  hurtfulness. 

Your  labour  is  so  amiable  to  me,  that  it  would  contribute 
to  my  comforts,  if  I  were  able  to  contribute  any  thing  to 
your  assistance. 

You  desire  me  to  give  you  my  judgment  of  the  'quota 
pars '/  '  What  proportion  it  is  meet  for  most  men  to  devote 
to  charitable  uses ;  whether  the  tenth  part  of  their  increase 
be  not  ordinarily  a  fit  proportion?' 

The  reason  why  I  use  not  to  answer  such  questions 
without  much  distinguishing  (when  lazy,  impatient  readers 
would  have  them  answered  in  a  word)  is,  because  the  real 
difference  of  particular  cases  is  so  great,  as  maketh  it  ne- 
cessary; unless  we  will  deceive  men,  or  leave  the  matter  as 
dark  and  unresolved  as  we  found  it. 

I.  Before  I  answer  your  question,  I  shall  premise,  that 
I  much  approve  of  the  way  which  you  insist  upon,  of  setting 
so  much  constantly  apart  as  is  fit  for  us  to  give,  that  it  may 
be  taken  by  us,  to  be  a  devoted  or  consecrated  thing.  And 
methinks  Uiat  there  is  much  of  a  Divine  direction  for  the 
time  in  1  Cor.  zvi.  1,  2.,  together  wkh  the  ancient  church, 
''  That  upon  the  first  day  of  the  week,  every  one  lay  by  him 
in  store,  as  God  had  prospered  him.''  And  it  will  do  much 
to  cure  Pharisaical  sabbatizing,  when  the  Lord's  day  is 
statedly  used  in  this,  with  holy  works ;  and  wih  teach  hy- 
pocrites to  know  what  this  meaneth,  ''I  will  have  mercy  and 
not  sacrifice^."  And  that  works  of  charity  are  an  odour,  a 
sweet  smell,  a  sacrifice  *.  And  that  works  of  charity  are  an 
odour,  a  sweet  smell,  a  sacrifice  acceptable  and  well  pleasing 
to  God,  who  of  the  riches  of  his  glory  in  Christ,  will  supply  all 
the  need  of  such,  as  bring  forth  such  fruit  to  abound  unto 

«  Heb.  z.  S4.  *  M«U.  is.  IS.     sii.  7.  •  M«tt.  ii.  IS.     zii.  7. 


CHAP.  XXX.]  CHRISTIAN  POLITICS.  486 

their  account  ^  So  it  be  done  without  any  ensnaring  vows^ 
or  rash  engagements  to  unnecessary  things ;  this  constant 
setting  apart  a  certain  proportion  for  pious  and  charitable 
uses,  will  have  these  advantages. 

1.  Our  distribution  will  be  made  deliberately  and  pru- 
dently, when  beforehand  we  study  a  due  proportion,  and 
determine  accordingly ;  whereas  they  that  give  only  occa-r 
sionally  as  some  object  suddenly  inviteth  them,  will  do  it 
at  random,  without  due  respect  to  their  own  accounts,  whe- 
ther the  proportion  given  be  answerable  to  their  own  estate 
and  duty. 

2.  This  stated  way  will  make  men's  charity  much  more 
extensive :  when  objects  of  charity  are  not  in  their  sight, 
they  will  inquire  after  them,  and  they  will  seek  for  the 
needy,  if  the  needy  seek  not  unto  them ;  because  they  have 
so  much  by  them  to  dispose  of,  which  is  devoted  to  God. 
But  those  who  give  but  as  occasional  objects  draw  it  from 
them,  will  give  to  none  but  those  that  crave,  or  will  pass  by 
many  as  needy,  whom  they  see  not,  while  they  relieve  only 
these  few  that  they  happen  to  see. 

3.  And  it  will  make  men^s  charity  also  to  be  more  con- 
stant, and  ddne  obediently  as  a  Christian*s  daily  work  and 
duty  ;  when  occasional  charity  will  be  more  rarely  and  in- 
constantly exercised.  In  a  word,  as  the  observation  of  the 
Lord's  day,  which  is  a  stated  proportion  of  time,  secoreth 
the  holy  improvement  of  our  time,  much  better  than  if  God 
be  served  but  occasionally,  without  a  stated  time ;  and  as  a 
constant,  stated  coarse  of  preaching  excelleth  mere  occa- 
sional exhortations ;  even  so  a  constant  coarse  of  giving, 
wisely  stated,  will  find  out  objects,  and  overcome  tempta- 
tions, and  discharge  our  duty  with  much  more  integrity  and 
success.  And  if  we  can  easily  perceive  that  occasional 
praying  will  not  so  well  discharge  the  duty  of  prayer,  as  a 
constant,  stated  coarse  will  do  ;  why  should  we  not  think 
the  same  of  occasional  giving,  if  men  did  but  perceive  that 
giving  according  to  our  ability,  is  as  sure  and  great  a  duty 
as  praying.  Now  to  your  question  of  the  proportion  of  our 
gifts. 

II.  We  must  distinguish, 

1.  Between  them  that  have  no  more  thnn  will  mit^ply 


48tf  CHRISTIAN  DIRECTOltY.  [PART    IV. 

their  own,  and  their  families'  true  necessities,  and  those 
that  have  more 

2.  Between  them  that  have  a  stock  of  money  which 
yieldeth  them  no  increase,  and  those  that  have  more  increase 
by  their  labour,  but  little  stock. 

3.  Between  them  whose  increase  is  like  to  be  constant, 
and  theirs  that  is  uncertain,  sometimes  more,  and  sometimes 
less» 

4.  Between  them  that  have  many  children,  or  near  kin- 
dred, that  nature  casteth  upon  them  for  relief;  and  those 
that  have  few  or  no  children,  or  have  a  competent  provision 
for  them,  and  have  few  needy  kindred  that  they  are  espe- 
cially obliged  to  relieve. 

6.  Between  those  that  live  in  times  and  places  where 
the  necessities  of  the  poor  are  very  great,  or  some  great 
worths  of  piety  ar^  in  hand ;  and  those  that  live  where  the 
poor  are  in  no  great  necessity,  and  no  considerable  oppor- 
tunity for  any  great  work  of  piety  or  charity  doth  appear. 
These  distinctions  premised,  I  answer  as  foUoweth. 

1.  It  is  certain  that  every  true  sanctified  Christian  hath 
devoted  himself  and  all  that  he  hath  to  God,  to  be  used  in 
obedience  to  his  will,  and  for  his  glory  <•  The  question 
therefore  is  not.  Whether  the  tenth  part  of  our  estate  should 
be  devoted  to,  and  employed  in  die  service  of  God,  one 
way  or  other,  as  he  directeth  us;  for  it  is  out  of  question 
that  all  is  his,  and  we  are  but  his  stewards ;  and  must  give 
liccount  of  our  stewardship,  and  of  all  our  receivings  ''•  But 
the  question  is  only  what  proportion  is  best  pleasing  to  God 
to  our  giving  to  others. 

2.  A  Christian  being  unfeignedly  thus  resolved  in  the 
general,  to  lay  out  that  he  hath  or  shall  have,  as  Qod  would 
have  him,  and  to  his  glory  (as  near  as  he  can) ;  his  next  in* 
quiry  must  be  (for  finding  out  the  will  of  God)  to  know  in 
the  ordiuary  course  of  his  distribution,  where  God  hath 
gone  before  him  by  any  particular  prescript,  and  tied  him 
to  one  certain  way  of  giving,  and  where  God  hath  only 
given  him  some  general  direction,  and  left  him  to  ^scem 
his  duty  in  particulars,  by  that  general  rule,  and  the  further 

K  1  Cor.  vi.  19,  20.     1  Cor.  x.  31.    Luke  xviiu  5$ 
^  Mttt.  XXV, 


CHAP.  XXX.J  CHRISTIAN  POLITICS.  487 

direction  of  objects  and  providence.    And  in  this  inquiry 
he  will  find, 

1.  That  Ood  hath  first  prescribed  to  him  in  nature^  the* 
necessary  sustenance  of  his  own  life.    And, 

2.  The  necessary  maintenance  of  his  children  and  fa- 
mily. 

3.  The  necessary  maintenance  of  the  preachers  of  the 
Gospel,  for  the  worship  of  God,  and  the  ssdvation  of  men  K 

4.  The  necessary  maintenance  of  the  commonwealth^ 
and  paying  tribute  to  the  higher  powers,  who  are  the  minis- 
ters of  God  to  us  for  good ;  attending  continually  upon 
this  very  thing  ^. 

5.  The  saving  of  the  lives  of  those  that  are  in  apparent 
danger  of  {SEuooine  or  perishing,  within  our  sight  or  reacji^ 
Thus  far  God  hath  prescribed  to  us,  how  he  would  have  us 
use  our  estates  in  an  ordinary  way.  In  many  other  things 
he  hath  left  us  to  more  general  directions. 

3.  To  know  among  good  works,  which  is  to  be  preferred, 
it  principally  .concernoth  us  next  to  know,  what  works  do 
most  contribute  to  our  ohiefest  ends ;  which  God  is  most 
honoured  by ;  which  tend  to  the  greatest  good  ;  and  here 
we  shall  find  that,  *  cseteris  paribus,' 

1.  The  souls  of  men  are  to  be  preferred  before  their  bo- 
dies, in  estimation  and  intention ;  but  in  time,  the  body  is 
oft  to  be  preferred  before  the  soul,  because  if  the  body  be 
suffered  to  perish,  the  helping  of  the  soul  will  be  past  our 
power. 

2.  And  so  the  church  is  finally  and  estimatively  to  be 
preferred  before  the  commonwealth ;  bu^  the  commonwealth 
must  be  first  served  in  time,  when  it  is  necessary  to  the 
church's  support  and  welfare ;  for  the  church  will  else 
perish  with  the  commonwealth. 

3.  The  good  of  many  is  to  be  preferred  before  the 
good  of  a  few,  and  public  good  to  be  valued  above  pri- 
vate". 

4.  A  continued  good  is  greater  than  a  short  and  transi- 
tory good.  And  so  necessary  is  it  to  have  chief  respect  in 
all  our  works  to  our  chiefest  end  (the  greatest  good),  that 
even  when  God  seemeth  to  have  prescribed  to  us  the  way 

*  1  Cor.ix.     Phil.  W.  10, 11.  14. 17,  18.     Luke  x.  7.     1  Tm.t.  17,  18. 
k  Rom.  JLiil  4.  6.  >  1  Joha iii.  17.    Liikez.3S.  >  Rom. ii.  3. 


488  CHRISTIAN    DIRECTORY.  [PART    IV. 

of  our  expenses^  yet  that  is  but  as  to  our  ordinary  eewae ; 
for  if  in  an  extraordinary  case  it  fall  out«  that  another  w«y 
is  more  to  Gh)d's  glory  and  the  common  good,  it  must  then 
be  preferred ;  for  all  means  are  to  be  judged  of  by  the  end, 
and  chosen,  and  used  for  it.  For  example,  if  the  good  of 
church  and  commonwealth,  or  of  the  souls  of  many  do  stand 
up  against  our  corporal  provision  of  our  children  or  fami- 
lies, it  is  to  be  preferred  ;  which  is  easily  proved  '  a  fortiore/ 
because  it  is  to  be  preferred  before  our  own  good,  even  the 
saving  of  our  lives.  A  good  subject  will  lose  his  life  to 
save  the  life  of  his  king ;  and  a  good  soldier  will  die  to 
save  his  general  or  the  army ;  and  a  useless  member  of  the 
church  should  be  content  to  die,  if  it  be  necessary  to  save 
the  Kfe  of  a  pastor  that  is  greatly  useful.  If  a  poor,  ordi- 
nary Christian  then  had  been  so  put  to  it,  that  either  Paul 
or  he  must  famish,  no  doubt  but  his  ultimate  end  would 
have  commanded  him  to  prefer  the  apostle  before  himself; 
so  that  in  extraordinary  cases,  the  end  and  greatest  good 
must  be  our  guide. 

4.  Though  I  may  ordinarily  prefer  my  own  life  before 
another's,  yet  I  must  not  prefer  my  mere  delight  or  health, 
before  another's  life :  and  though  men  must  provide  for  the 
lives  of  their  children,  before  the  lives  of  others,  yet  the 
life  of  a  poor  neighbour  ('  ceeteris  paribus')  must  be  prefer- 
red and  provided  for,  before  the  portions  of  your  own  chil- 
dren, and  before  the  supply  of  their  tolerable  wants :  so 
that  as.  long  as  there  are  poor  about  you,  that  are  in  neces- 
sity of  food  to  save  their  lives,  the  portions  or  comeliest 
clothing  of  your  children  must  rather  be  neglected,  than  the 
poor  be  suffered  to  perish.  How  else  do  I  love  my  neigh- 
bour as  myself,  if  I  make  so  great  a  difference  between  my- 
self and  him  ? 

5.  Even  the  food  and  itiiment,  and  other  necessaries, 
which  a  Christian  useth  himself,  he  must  use  for  God,  and 
not  for  his  carnal  self  at  all ;  not  taking  it  as  his  own, 
which  he  may  use  at  and  for  his  own  'pleasure,  but  as  part 
of  his  master's  goods,  which  are  all  to  be  used  only  for  his 
service.  As  a  steward,  that  when  he  giveth  every  servant 
his  part,  and  taketh  his  own  part,  it  is  not  as  if  it  were  pri- 
marily his  own,  but  as  a  servant  on  the  same  account  with 
the  rest :  so  when  I  devote  all  that  I  have  to  God,  I  am  so 


CHAP.  XXX.]         CHRISTIAN  POLITICS.  489 

ftir  firom  excepting  my  own  part,  even  my  food  and  raiment , 
that  I  do  more  confidently  intend  the  serving  of  God  with 
that,  than  with  the  rest,  because  it  is  more  in  my  power, 
and.  there  is  in  it  more  of  my  duty.  The  same  I  may  say 
of  that  which  is  given  to  our  children  and  other  relations. 

6.  Therefore  when  mure  of  the  service  and  interest  of 
God,  lieth  upon  your  own,  or  your  children's  using  of  his 
talents,  than  upon  other  men's,  you  are  bound  (for  God,  and 
not  for  selves),  to  retain  so  much  the  more  for]  yourselves 
and  children.  It  is  a  fond  conceit  that  a  man  is  bound  to 
give  all  to  others,  rather  than  to  himself  or  children,  when 
it  is  most  probable,  that  those  others  would  do  God  less 
service  with  it,  than  himself  or  his  children  would  do  :  as 
suppose  such  a  man  as  Mr.  Elliot  of  New  England  (that 
devoteth  himself  to  the  conversion  of  the  Indians)  had  riches, 
when  some  neighbour  ministers  were  poor,  that  are  engaged 
in  no  such  work ;  he  that  knoweth  that  God  hath  given 
him  a  heart  and  an  opportunity  to  do  him  more  service  with 
it  than  another  would  do,  is  not  bound  to  put  it  out  of  his 
own  hands  into  another's,  that  is  less  like  to  be  a  faithful 
improver  of  it.  If  you  have  a  son  of  your  own  that  is  a 
preacher  of  the  Gospel,  and  is  more  able  and  serviceable 
than  other  ministers  in  equal  want,  no  doubt  you  have  then 
a  double  obligation  to  relieve  your  own  son  before  another ; 
as  he  is  your  son,  and  as  he  is  more  serviceable  to  God.  If 
other  men  are  bound  to  supply  your  want  for  the  work  and 
interest  of  the  Gospel,  you  are  not  bound  to  give  away  your 
own  supplies,  to  the  disabling  you  from  your  work,  unless 
when  you  see  a  greater  work,  or  the  present  absolute  neces-* 
sity  of  others,  doth  require  it. 

7.  It  is  imprudent  and  unsafe,  and  therefore  unlawful, 
ordinarily,  to  tie  yourself  unchangeably  for  continuance, 
to  anyone  particular  way  of  using  your  estates  for  God ;  as 
to  vow  that  you  will  give  it  to  ministers,  or  to  the  poor,  or 
to  schools,  &c.,  because  the  changes  may  be  such  which 
God  will  make,  as  shall  make  that  way  to  be  one  year  ne- 
cessary, which  before  was  not,  and  so  change  your  duty. 
We  cannot  prescribe  to  God  what  way  he  shall  appoint  us 
for  the  future,  to  use  his  talents  in.  His  Word  bids  us  pre- 
fer the  greatest  good ;  but  which  is  the  greatest,  his  provi- 
dence must  tell  us. 


490  CUKISTIAN    DIKKCtOttY.  [PART  IV« 

8.  He  that  hath  no  more  than  is  necessary  to  the  very 
preservation  of  his  own  life  and  his  family's,  is  not  bound  to 
give  to  others  (unless  in  some  extraordinary  case,  which 
calleth  him  to  prefer  a  greater  and  more  public  good) :  and 
he  that  hath  no  more  than  is  needful,  to  the  comfortable 
support  of  himself  and  family,  is  not  bound  to  relieve  those 
that  have  no  greater  wants  than  himself.  And  his  own  ne- 
cessity is  not  to  be  measured  merely  by  what  he  hath,  but 
by  the  use  he  hath  for  it ;  for  a  magistrate,  or  one  that  is 
engaged  in  public  works,  may  have  need  of  as  many  hun- 
dreds a  year,  as  a  private  man  of  pounds. 

9.  Those  that  have  many  children  to  provide  for,  or 
poor  kindred  that  nature  casteth  on  them,  cannot  give  so 
much  (proportionably)  to  other  poor,  as  those  are  bound  to 
do  Ihat  have  few  or  none ;  for  these  are  bound  to  give  all^ 
except  their  personal  necessaries,  to  public,  pious  or  chari- 
table works,  ibecause  Ood  calleth  not  for  it  any  other  way. 

10.  To  pamper  the  flesh,  is  a  sin  as  well  iu  the  rich,  as 
in  the  poor :  the  rich  therefore  are  bound  not  only  to  give 
all  that  the  flesh  can  spare,  when  its  own  inordinate  desires 
are  satisfied,  but  deny  themselves,  and  mortify  the  flesh,  and 
be  good  husbands  for  God,  and  studious  to  retrench  all  un- 
necessary expenses,  and  to  live  laboriously  and  thriftily, 
that  they  may  have  the  more  to  do  good  with.  It  is  a  great 
extenuation  of  the  largest  gifts,  as  to  God's  esteem,  when 
they  are  but  the  leavings  of  the  flesh,  and  are  given  out  of 
men's  abundance,  and  when  we  offer  that  to  God  that  cost- 
eth  us  nothing:  as  Christ  doth  purposely  determine  the 
case;  comparing  the  rich  man's  gifts  with  the  widow's  two 
mites,  he  said,  "  Of  a  truth  I  say  unto  you,  that  this  poor 
widow  hath  cast  in  more  than  they  all :  for  all  these  have  of 
their  abundance  cast  in  unto  the  ofierings  of  God ;  but  she 
of  her  penury,  hath  cast  in  all  the  living  that  she  had  ° :" 
that  is,  all  the  stock  she  had  beforehand,  though  she  had 
need  of  it  herself.  It  is  a  veiy  considerable  thing  in  our 
charity,  how  much  mortification  and  self-denial  is  expressed 
in  it,  and  how  much  it  costeth  our  own  flesh,  to  give  to 
others.  And  therefore  they  that  think  they  are  excused 
from  doing  good  to  others,  as  long  as  they  have  any  need  of 
it  themselves,  and  will  give  nothing  but  what  they  have  no 

P  Luke  xxi.  1—4. 


CHAP.  XXX.]  CHRISTIAN  POLITICS.  401 

need  of  (it  being  not  of  absolute  neoessity  to  their  lives)  do 
offer  a  sacrifice  of  no  great  y^ue  in  the  eyes  of  God.  What 
then  shall  we  say  of  them,  that  will  not  give  even  out  of 
their  abundance,  and  that  which  without  any  suffering  they 
may  spare  ? 

11.  The  first  and  principal  thing  to  be  done  by  one  that 
would  give  as  God  would  have  him,  is,  to  get  a  truly  chari- 
table heart,  which  containeth  all  these  parts. 

1.  That  we  see  God  in  his  needy  creatures,  and  in  his 
cause  or  work  that  needs  our  help. 

2.  That  we  be  sensible  of  his  abundant  love  in  Christ  to 
us,  in  giving  pardon  and  eternal  life,  and  that  from  the  sense 
of  this  our  thankful  hearts  are  moved  to  do  good  to  others. 

3.  That  therefore  we  do  it  ultimately,  as  to  Christ  him- 
self;  who  taketh  that  which  is  done  for  his  cause  and  ser* 
vants,  as  done  to  him,  Matt.  xxv.  40. 

4.  That  we  conquer  the  cursed  sin  of  selfishness,  which 
makes  men  little  regard  any  but  themselves. 

6.  That  we  love  our  neighbours  as  ourselves,  and  love 
most  where  there  is  most  of  God  and  goodness,  and  not  ac<- 
cording  to  self-interest :  and  that  as  members  of  the  same 
body,  we  take  our  brethren's  wants  and  sufferings  as  i>ur 
own ;  and  then  we  should  be  as  ready  to  help  them  as 
ourselves. 

6.  That  we  know  the  vanity  of  worldly  riches,  and  be 
not  earthly-minded,  but  regard  the  interest  of  God  and  our 
souls,  above  all  the  treasures  of  the  world. 

7.  That  we  unfeignedly  believe  the  promises  of  God,  wh« 
hath  engaged  himself  to  provide  for  us,  and  everlastingly  to 
reward  us  in  glory  with  himself.  If  these  seven  qualifica- 
tions be  wrought  upon  the  heart,  good  works  will  plentifully 
fi^low.  Make  but  the  tree  good,  and  the  firuit  will  be  good. 
JQut  when  the  heart  is  void  of  the  root  and  life  which  should 
produce  them,  the  judgment  will  not  be  persuaded  that  so 
much  is  necessary,  and  required  of  us ;  and  the  will  itself 
will  still  hang  back,  and  be  delaying  to  do  good,  and  doing 
all  pinchingly  and  hypocritically,  with  unwillingness  and 
distrust. 

No  wonder  if  good  vrorks  are  so  rare,  when  it  is  evident 
that  to  do  them  sinceiely  and  heartily  as  our  trade  and  bu- 
siness, it  is  necessary  that  the  whole  soul  be.  thus  renewed 


492  CHRISTIAN  DIRECTORY.  [PART    IV. 

by  faith,  and  love,  and  self-denial,  and  mortification,  and  by 
a  heavenly  hope  and  mind.    They  are  the  fruits  and  works 
of  the  new  creature  (which  is,  alas,  too  rare  in  the  world)  : 
''  For  we  are  his  workmanship,  created  in  Christ  Jesus  unto 
good  works,  which  God  hath  before  ordained,  that  we  should 
walk  in  them  **/*    Therefore  our  first  and  chiefest  labour 
should  be  to  be  sure  that  we  are  furnished  with  such  hearts, 
and  then  if  we  have  wherewith  to  do  good,  such  hearts  will 
be  sure  to  do  it ;  such  hearts  will  best  discern  the  time  and 
measure,  as  a  healthful  man's  appetite  will  in  eating :  for 
they  will  take  it  for  a  mercy  and  happiness  to  do  good,  and 
know,  that  it  is  they  that  give,  that  are  the  great  receivers. 
It  is  but  a  little  money  or  alms,  that  the  poor  receive  of  us, 
but  it  is  God's  acceptance,  and  favour,  and  reward  that  we 
receive,  which  is  in  **  this  life  a  hundred  fold  (in  value),  and 
in  the  world  to  come  eternal  life."    But  if  we  have  little  or 
nothing  to  give,  such  a  heart  is  accepted,  as  if  we  had  given 
as  much  as  we  desire  to  give ;  so  that  if  you  have  a  heart 
that  would  give  thousands  if  you  had  it,  God  will  set  down 
upon  your  account,  so  many  thousands  given  (in  desire). 
Your  two  mites  shall  be  valued  above  all  the  superfluities 
of  sensual  worldlings :  **  For  if  there  be  first  a  willing  mind, 
it  is  accepted  according  to  that  a  man  hath,  and  not  accord- 
ing to  that  he  hath  not  p."     But  God  taketh  not  that  for  a 
willing  mind,  which  only  saith,  *  I  would  give  if  I  should 
suffer  nothing  by  it  myself,  or  were  sure  I  should  not  want ;' 
but  that  which  saith,  '  I  will  serve  God  as  well  as  I  can 
with  my  estate  while  I  have  it,  and  deny  my  flesh,  that  I 
may  have  to  do  good  with,  and  trust  God  for  my  provision 
and  reward ;  for  if  there  be  a  readiness  to  will,  there  will  be 
a  performance  also  out  of  that  which  you  have**. 

12.  Such  a  holy  self-denying  charitable  heart,  with  the 
help  of  prudence,  is  the  best  judge  of  the  due  proportion 
which  we  should  give  :  for  this  willing  readiness  being  sup- 
posed, prudence  will  discern  the  fittest  objects,  and  the 
fittest  time,  and  the  fittest  measure,  and  will  suit  the  means 
unto  the  end :  when  once  a  man's  heart  is  set  upon  doing 
good,  it  will  not  be  very  hard  to  perceive  how  much  our- 
selves, our  fiunilies,  the  poor,  and  religious  uses  should  have ; 
for  if  such  a  person  be  prudent  himself,  he  hath  always  with 

o  Epbes.  ii.  10.  P  %  Cor.  tIH.  It.  ^  %  Cbr.  yiU.  1 1. 


CHAP.  XXX.]  CHRISTIAN  POLITICS.  403 

him  a  constant  counBeUor«  with  a  general  rule,  and  directing 
providence  :  if  he  want  prudence  sufficient  to  be  his  own 
director,  he  will  take  direction  from  the  prudence  of 
others. 

13.  Such  a  truly  willing  mind,  will  not  be  much  wanting 
in  the  general,  of  doing  good,  but  one  way  or  other,  will 
serve  God  witli  his  estate ;  and  then  if  in  any  particulars  he 
should  come  short,  it  will  comparatively  be  a  very  small  sin, 
when  it  is  not  for  want  of  willingness,  but  of  skill.  The' 
will  is  the  chief  seat  of  all  moral  good  and  evil :  there  is  no 
more  virtue  than  there  is  will,  nor  any  more  sin  or  vice, 
than  there  is  will.  He  that  knoweth  not  how  much  he 
shouljl  give,  because  he  is  not  willing  to  give  it,  and  there« 
fore  not  willing  to  know  it,  is  indeed  the  miser  and  sinfully 
ignorant ;  but  if  it  be  not  for  want  of  a  willing  mind  that  we 
mistake  the  proportion,  it  will  be  a  very  pardonable  mis- 
take. 

14.  Your  proportion  of  the  tenth  part  is  too  much  for 
some,  and  much  too  little  for  others,  but  for  the  most,  I 
think  it  as  likely  a  proportion  as  it  is  fit  for  another  to  pre- 
scribe in  particular,  with  these  following  explications. 

1.  He  that  hath  a  full  stock  of  money,  and  no  increase 
by  it,  must  give  proportionably  out  of  his  stock  ;  when  he 
that  hath  little  or  no  stock,  but  the  fruits  of  his  daily  in- 
dustry and  labour,  may  possibly  be  bound  to  give  less  than 
the  other. 

2.  It  is  not  the  tenth  of  our  increase,  deducting  first  all 
oar  families'  provision,  that  you  mean  when  you  direct  to 
give  the  tenth  (for  it  is  far  more,  if  not  all,  that  after  such 
provision  must  be  given) ;  but  it  is  the  tenth  without  de- 
duction that  you  mean ;  therefore  when  family  necessaries 
cannot  spare  the  tenth,  it  may  be  too  much  (else  even  the 
receivers  must  all  be  givers):  but  when  family  necessities 
can  spare  much  more  than  the  tenth,  then  the  tenth  is  not 
enough. 

3.  In  those  places  where  church,  and  state,  and  poor  are 
all  to  be  maintained  by  free  gift,  there  the  tenth  of  our  in- 
crease is  far  too  little,  for  those  that  have  any  thing  consi- 
derable to  spare,  to  give  to  all  these  uses. 

This  is  apparent  in  that  the  tenths  aloiie  were  not  thought 
enough  even  in  the  time  of  the  law,  to  give  towards  the  public 


494  CHKf UTIAN   DIRECTORY.  [FAKT  tT. 

worship  of  God :  for  beside  the  tenths,  there  were  the  first 
fruits,  and  oblations,  and  many  sorts  of  sacrifiqes ;  and  yet 
at  the  same  time,  the  poor  were  to  be  maintained  by  liberal 
gifts  beside  the  tenths ;  and  though,  we  read  not  of  much 
given  to  the  maintenance  of  their  mlers  and  magistrates, 
before  they  chose  to  have  a  king,  yet  afterwards  we  read  of 
much ;  and  before,  the  charges  of  wars  and  public  works 
lay  upon  all. 

In  most  places  with  us,  the  public  ministry  is  maintained 
by  glebe  and  tithes,  which  are  none  of  the  people's  gift»  at 
all ,  for  he  that  sold  or  leased  them  their  lands,  did  sup- 
pose that  tithes  were  to  be  payed  out  of  it,  and  therefore 
they  paid  a  tenth  part  less  for  it,  in  purchase,  fines,  or 
rents,  than  otherwise  they  should  have  done ;  so  that  I 
reckon,  th,at  most  of  them  give  little  or  nothing  to  the  mi* 
nister  at  all.  Therefore  they  may  the  better  give  so  much 
the  more  to  the  needy,  and  to  other  charitable  uses.  But 
where  minister,  and  poor,  and  all  are  maintained  by  the 
people's  contribution,  there  the  tenths  are  too  little  for  the 
whole  work ;  but  yet  to  most,  or  vi^ry  many,  the  tenths  to 
the  poor  alone,  besides  the  maintenance  of  tiie  ministry  and 
state,  may  possibly  be  more  than  they  are  able  to  give.  The 
tenths  even  among  the  heathens,  were  given  in  many  places 
to  their  sacrifices,  priests,  and  to  religious,  public,  civil 
works,  besides  all  their  private  charity  to  the  poor. 

1  find  in  Diog.  Laertius,  lib.  i.  (mihi)  32.  that  Pisistratus 
the  Athenian  tyrant,  proving  to  Solon  (in  his  epistle  to  him) 
that  he  had  nothing  against  God  or  man  to  blame  him  for, 
but  for  taking  the  crown ;  telling  him,  that  he  caused  them 
to  keep  the  same  laws  which  Solon  gave  them,  and  that 
better  than  the  popular  government  could  have  done,  doth 
instance  thus :  '  Atheniensium  singuli  decimas  frugum 
suarum  separant,  non  in  usus  nostros  consumendas,  verum 
sacrificiis  publicis,  commodisque  communibus,  etsiquando 
bellum  contra  nos  ingruerit,  in  sumptus  deputandas :'  that 
is,  '  Every  one  of  the  Athenians  do  separate  the  tithes  of 
their  fruits,  not  to  be  consumed  to  our  uses,  but  to  defray 
the  charge  in  public  sacrifices,  and  in  the  common  profits, 
and  if  war  at  any  time  invade  us.'  And  Plautus  saith,  *  Ut 
decimam  solveret  Herculi.'  Indeed  as  among  the  heathens 
the  tithes  were  conjunctly  given  for  religious  and  civil  uses. 


CHAP.  XXX.]         CHRISTIAN    POLITICS.  495 

80  it  seems  that  at  first  the  Christian  emperors  settled  them 
on  the  bishops  for  the  use  of  the  poor,  as  well  as  for  the  mi- 
nisters', and  church  service,  and  utensils.  For  to  all  these 
they  were  to  be  divided,  and  the  bishop  was  as  the  guardian 
of  the  poor :  and  the  glebe  or  farms  that  were  given  to  the 
church,  were  all  employed  to  the  same  uses ;  and  the  canons 
required  that  the  tithe  should  be  thus  disposed  of  by  the 
clergy ;  '  non  tanquam  propriee,  sed  domino  oblatse  :'  and 
the  emperor  Justinian  commanded  the  bishops,  '  Ne  ea  qu» 
ecclesiis  relicta  sunt  sibi  adscribant  sed  in  necessaries  ec- 
clesise  usus  impendant ;  lib.  zliii.  cap.  de  Episc.  et  Clen  vid. 
Albert.  Ranzt.  Metrop.  lib.  i.  cap.  2.  et  sax.  lib.  vi.  cap.  52. 
And  Hierom  (ad  Damasc.)  saith,  *  Quoniam  quicquid  habent 
clerici  pauperum  est;  et  domus  illorum  omnibus  debent 
esse  communes;  susceptioni  peregrinarum  et  hospitum  invi* 
gilare  debent:  maxime  curandum  est  illis,  ut  de  decimis  et. 
oblationibus,  ccBnobiis  et  Xenodochiis  qualem  voluerint  et 
potuerint  sustentationem  impendant.' 

Yet  then  the  paying  of  tithes  did  not  excuse  the  people 
from  all  other  charity  to  the  poor  :*  Austin  saith, '  Qui  sibi 
aut  preemium  comparat,  aut  peccatorum  desiderat  indulgen- 
tiam  promereri,  reddat  decimam,  etiam  de  novem  partibus 
studeat  eleemosynam  dare  pauperibus.'  And  in  our  times 
there  is  less  reason  that  tithes  should  excuse  the  people 
from  their  works  of  charity,  both  because  the  tithes  are  now 
more  appropriate  to  the  maintenance  of  the  clergy,  and  be- 
cause (as  is  aforesaid)  the  people .  give  them  not  of  their 
own.  I  confess,  if  we  consider  how  decimation  was  used 
before  the  law  by  Abraham  and  Jacob,  and  established  by 
the  law  unto  the  Jews,  and  how  commonly  it  was  used 
among  the  Gentiles,  and  last  of  all  by  the  church  of  Christ, 
it  will  make  a  considerate  man  imagine,  that  as  there  is  still 
a  Divine  direction  for  one  day  in  seven,  as  a  necessary  pro- 
portion of  time  to  be  ordinarily  consecrated  to  God,  besides 
what  we  can  spare  from  our  other  days ;  so  that  there  is 
something  of  a  Divine  canon,  or  direction  for  the  tenth  of 
our  revenues  or  increase  to  be  ordinarily  consecrated  to 
God,  besides  what  may  be  spared  from  the  rest.  And  whe- 
ther those  tithes,  that  are  none  of  your  own,  and  cost  you 
nothing,  be  now  to  be  reckoned  to  private  men,  as  any  of 
their  tenths,  which  they  themselves  should  give,  I  leave  to 


406  CHRISTIAN    DIRECTORY.  [PART  IV. 

your  consideration.  Amongst  Augustine's  works  we  find 
an  opinion  that  the  devils  were  the  tenth  part  of  the  angels^ 
and  that  man  is  now  to  be  the  tenth  order  among  the  angels, 
the  saints  filling  up  the  place  that  the  devils  fell  from,  and 
there  being  nine  orders  of  angels  to  be  above  us,  and  that  in 
this  there  is  some  ground  of  our  paying  tenths ;  and  there- 
fore he  saith,  that  *  Heec  est  Domini  justissima  consuetudo; 
ut  si  tu  illi  decimam  non  dederis,  tu  ad  decimam  revocabe- 
ris,  id  est,  deemonibus,  qui  sunt  decima  pars  Imgelorum,  as- 
sociaberis.'  Though  I  know  not  whence  he  had  this  opi- 
nion, it  seemeth  that  the  devoting  of  a  tenth  part  ordinarily 
to  God,  is  a  matter  that  we  have  more  than  a  human  direc- 
tion for. 

16.  In  times  of  extraordinary  necessities  of  the  church, 
or  state,  or  poor,  there  must  be  extraordinary  bounty  in  our 
contributions :  as  if  an  enemy  be  ready  to  invade  the  land, 
or  if  some  extraordinary  work  of  God  (as  the  conversion  of 
some  heathen  nations)  do  require  it,  or  some  extraordinary 
persecution  and  distress  befsd  the  pastors,  or  in  a  year  of 
famine,  plague,  or  war,  when  the  necessities  of  the  poor  are 
extraordinary :  the  tenths  in  such  cases  will  not  suffice, 
firom  those  that  have  more  to  give  :  therefore  in  such  times, 
ihe  primitive  Christians  sold  their  possessions,  and  laid  down 
the  price  at  the  feet  of  the  apostles. 

In  one  word,  an  honest,  charitable  heart  being  presup- 
posed as  the  ropt  or  fountain,  and  prudence  being  the  dis- 
cemer  of  our  duty,  the  apostle's  general  rule  may  much  sa- 
tisfy a  Christian  for  the  proportion,  "  Let  every  one  of  you 
layby  him  in  store,  as  God  hath  prospered  him';"  and 
''  according  to  that  a  man  hath ;' ;  though  there  be  many 
intimations,  that  ordinarily  a  tenth  part  at  least  is  requisite. 

III.  Having  thus  resolved  the  question  of  the  '  quota 
pars,'  or  proportion  to  be  given,  I  shall  say  a  little  to  the 
question, '  Whether  a  man  should  give  most  in  his  lifetime, 
or  at  his  death  ?' 

Answ,  1.  It  is  certain  that  the  best  work  is  that  which  is 
like  to  do  most  good. 

2.  But  to  make  it  best  to  us,  it  is  necessary  that  we  do 
it  with  the  most  self-denying,  holy,  charitable  mind. 

f  1  Cor.  XTi.  «.  •  f  Cor.  viii.  If, 


CHAP.. XXX.]  CHRISTIAN  POLITICS.  407 

3.  That  *  c8Bteris  paribus/  all  things  else  being  equal, 
the  present  doing  of  a  good  work,  is  better  than  to  defer  it. 

4.  That  to  do  good  only  when  you  die,  because  then 
you  can  keep  your  wealth  no  longer,  and  beciause  then  it 
costeth  you  nothing  to  part  with  it,  and  because  then  you 
hope  that  this  shall  serve  instead  of  true  repentance  and  god- 
liness ;  thi«  is  but  to  deceive  yourselves,  and  will  do  no- 
thing to  save  your  souls,  though  it  do  never  so  much  good 
to  others^ 

5.  That  he  that  sinfully  neglecteth  in  his  lifetime  to  do 
^good,  if  he  do  it  at  his  death,  from  true  repentance  and  con- 
version, it  is  then  accepted  of  God;  though  the  sin  of  his 
delay  must  be  lamented. 

6.  That  he  that  delayeth  it  till  death,  not  out  of  any  sel- 
fishness, backwardness,  or  unwillingness,  butthat  the  work 
may  be  better,  and  do  more  good,  doth  better  than  if  he 
hastened  a  lesser  good.  As  if  a  man  have  a  desire  to  set 
ap  a  free-school  for  perpetuity,  and  the  money  which  he 
hath  is  not  sufficient ;  if  he  stay  till  his  death,  that  so  the 
improvement  of  the  money  may  increase  it,  and  make  it 
enough  for  his  intended  work ;  that  is  to  do  a  greater  good 
with  greater  self-denial :  for, 

(1.)  He  receiveth  none  of  the  increase  of  the  money  for 
himself. 

(2.)  And  he  receiveth  in  his  lifetime  none  of  the  praise 
or  thanks  of  the  work.  So  also,  if  a  man  that  hath  no  chil- 
dren, have  so  much  laud  only  as  will  maintain  him,  and  de- 
eireth  to  give  it  all  to  charitable  uses  when  he  dieth,  this 
delay  is  not  at  all  to  be  blamed,  because  he  could  not  sooner 
give  it ;  and  if  it  be  not  in  vain-glory,  but  in  love  to  God 
and  to  good  works  that  he  leaveth  it,  it  is  truly  acceptable 
at  last.  So  that  all  good  works  that  are  done  at  death,  are 
not  therefore  to  be  undervalued,  nor  are  they  rejected  of 
God;  but  sometimes  it  falleth  out  that  they  are  so  much 
the  greater  and  better  works,  though  he  that  dan  do  the 
same  in  his  lifetime,  ought  to  do  it. 

IV.  But  though  I  have  spent  all  these  words  in  answer- 
ing these  questions,  I  am  fully  satisfied  that  it  is  very  few 
ihat  are  kept  from  doing  good  by  any  such  doubt  or  diffi- 
culty, in  the  case  which  stalls  their  judgments;  but  by  the 
power  of  sin  and  want  of  grace,  .which  leave  an  imwilling* 

VOL.    VI.  K    K 


498  CHRISTIAN  DIRECTORY.  [PART  IV. 

ness  and  backwardness  on  their  hearts.  Could  we  tell  how 
to  remove  the  impediments  in  men's  wills,  it  would  do  more 
than  the  clearest  resolving  all,  the  cases  of  conscience, 
which  their  judgments  seem  to  be  unsatisfied  in.  I  will  tell 
you  what  are  the  impediments  in  your  way,  that  are  harder 
to  be  removed  than  all  these  difficulties,  and  yet  must  be 
overcome  before  you  can  bring  men  to  be  like  true  Chris- 
tians, '*  rich  in  good  works.'' 

1.  Most  men  are  so  sensual  and  selfish,  that  their  own 
flesh  is  an  insatiably  gulf  that  devoureth  all,  and  they  have 
little  or  nothing  to  spare  ficom  it  to  good  uses.  It  is  better 
cheaply  maintaining  a  family  of  temp^rs/le,  sober  persons, 
than  one  fleshly  person  that  hath  a  whole  litter  of  vices  and 
lusts  to  be  maintained :  so  much  a  year  seemeth  necessary 
to  maintain  t|ieir  pride  in  needless  curiosity  and  bravery, 
and  so  much  a  year  to  maintain  their  sensual  sports  and 
pleasures;  and  so  much  to  please  their  throats  a)Qdapp«»- 
tites,  and  to  lay  in  provision  for  fevers,  and  dropsies,  an4 
coughs,  and  consumptions,  and  an  hundred  such  diaeaisec 
which  are  the  natural  progeny  of.  gluttony,  dnmkennesi^ 
and  excess ;  and  so  much  a  year  to  maintain  their  idleness, 
and  so  of  many  other  vices.  But  if  one  of  these  persons 
have  the  pride,  and  idleness,  and  gtiittony,  and  sportfulness 
of  wife,  and  children,  and  family  also  to  maintain,  as  well  ias 
their  own,  many  thous^uui  pounds  a  year  perhaps  may  be 
too  little.  Many  a  conquering  army  hath  been  maintained 
at  as  cheap  a  rate,  as  such  an  ariny  of  lusts  (or  garriscm  at 
least)  as  keep  possession  of  some  such  families,  when  all 
their  luxury  goeth  for  the  honoiir  of  their  family,  and  they 
glory  in  wearing  the  livery  of  the  devil,  the  worid,  and  the 
flesh,  (which  they  once  renounced,  and  pretended  to  glory 
in  nothing  but  the  cross  of  Christ;)  and  when  they  take 
care  in  the  education  of  their  children,  that  this  entailed  ho- 
nour be  not  cut  o£P  from  their  families :  no  wonder  if  Sod's 
part  be  little  from  these  men,  when  the  flesh  must  have  so 
much,  and  when  God  must  stand  to  the  courtesy  of  his  ene- 
mies, and  have  but  their  leavings.  I  hope  the  nobility  and 
gentry  of  England  that  are  innocent  herein,  will  not  be  of- 
fended with  me,  if  I  tell  them  that  are  guilty,  that  when  I 
foresee  their  counts,  I  think  them  to  be  the  most  miserable 
persons  upon  earth,  that  rob  God,^  and  rob  the  king  of  that 


CHAP.  XXX. j  CHRISTIAN  POLITICS.  460 

which  should  defray  the  chargea.  of  goFevmneiit,  and  rob 
the  church*  andxob.the  popr^.and  rob  tf»etr>  aouls  of  all  the 
benefits  of  good  works,  and  aU  to  pleaise  the  derouring 
flesh.  It  is  a  dreadful  thing  4o  foresee:  with  what  horror 
they  will  give  up  their  reckoning,  i^en  instead  of  so  modi 
in  feeding,  and  clothing  the  poor,  and  promoting  the  Oospel^ 
and  the  saying  of  men's  souls,  there  will  beibund  upon,  their 
account,  so  much  in  vain  curiosities  and  pride,  ahd  sc/  much 
in  costly  sjports  and  pleasures,  and  so.  much  in  fleshpleasing 
luxury  and  excess.  The  trick  that  they  have  got  of  late,  to 
free  themselves  from  the  fisars  of  this  account,  by  believing 
that  there  will  be  no  such  day,  will  prove  a.  short  akid  lament 
table  remedy:  and  when  that  day  shall  come  upcmthemihi'- 
awares,  their  unbelief  and  jdeasures  will  die  together,  and 
deliver  them  up  to  never-dying  horror  and  despair.-  I  have 
heard  it  often  mentioned  as  the  dishonour  of  Fiance,  that 
the  third  part  of  the  revenues  of  so  rich  a  kingdom  should 
lie  devoted  and  paid  to  the  maintaining  of  superstition :  btiit 
if  there  be  not  many  (and  most)  kingdoms  in  the  world, 
where^one  half  of  their  wealth  is  devoted  to  the  flesh,  and  so 
to  the  devils  I  should  be  glad  to  find  myself  herein  mistaken : 
and  judge  you  which  is  more  disgraceful,  to  have  half  your 
estates  given  in  sensuality  to  the  devil,  or  a  third  part  too 
ignoranUy  devoted  to  Ood  t  If  men  laid  out  no  more  than 
needs  upon  the  flesh,  they  might  have  the  more  for  the  ser- 
vice of  God  and  of  their  souls.  You  cannot  live  under  so 
much  a  year,  as  would  maintain  twice  as  many  frugal^  tern 
perate,  industrious  persons,  because  your  fledi  must  needs 
be  pleased,  and  you  are  strangers  to  mortification  and  self-* 
denial.  Laertius  tells  that  Crates  Thebanus  put  all  his  mo^ 
ney  into  the  banker's  or  usurer's  hands,  with  this  direction, 
'  That  if  his  sons  proved  idiots  it  should  all  be  paid  to  them, 
but  if  they  proved  philosophers,  it  should  be  given  to  the 
poor;  because  philosophers  can  live  upon  a  little,  and 
therefore  need  little.  So  if  we  could  make  men  mortified 
Christians,  they  would  need  so  little  for  themselves,  that 
they  would  have  the  more  to  give  to  others,  and  to  do  good 

with. 

2.  Men  do  not  seriously  believe  God's  promises ;  that 
he  will  recompense  them  in  this  life  (with  better  things)  an 


fiOO  CHRISTIAN   DIRECTORY.  [PART  IV. 

hundred  fold,  and  in  the  world  to  come  with  life  eternal*!'* 
And  that  "by  receiving  a  prophet,  or  righteous  man,  may  have 
a  prophet's  or  righteous  man's  reward."  And  that  "  a  cup 
of  cold  water  (when  you  have  no  better)  given  to  one  of 
Christ's  little  ones  in  the  name  of  a  disciple,  shall  not  be 
unrewarded  "."  They  believe  not  that  heaven  will  pay  for 
all,  and  that  there  is  a  life  to  come  in  which  God  will  see 
that  they  be  no  losers.  They  think  there  is  nothing  cer- 
tain but  what  they  have  in  hand,  and  therefore  they  lay  up 
a  treasure  upon  earth,  and  rather  trust  to  their  estates  than 
God :  whereas  if  they  verily  believed  that  there  is  another 
life,  and  that  judgment  will  pass  on  them  on  the  terms  des- 
cribed Matt.  XXV.  they  would  more  industriously  lay  up  a 
treasure  in  heaven ',  and  **  make  themselves  friends  of  the 
mammoa  of  unrighteousness/'  and  study  how  to  be  rich  in 
good  works,  and  send  their  wealth  to  heaven  before  them, 
and  "  lay  up  a  good  foundation  against  die  time  to  come,  that 
they  may  lay  hold  upon  eternal  life^"  and  then  they  would 
be  "  ready  to  distribute,  and  willing  to  conununicateV 
They  would  then  know  how  much  they  are  beholden  to  God, 
that  will  not  only  honour  them  to  be  his  stew^urds,  but  re- 
ward them  for  distributing  his  maintenance  to  his  children, 
as  if  they  had  given  so  much  of  their  own :  they  would  then 
see  that  it  is  they  that  are  the  receivers,  and  that  giving  is 
the  surest  way  to  be  rich,  when  for  transitory  things  (sin- 
cerely given)  they  may  receive  the  everlasting  riches.  Then 
they  would  see  that  he  that  saveth  his  riches  loseth  thenit 
and  he  that  loseth  them  for  Christ  doth  save  them,  and  lay 
them  up  in  heaven ;  and  that  it  is  more  blessed  to  give  than 
to  receive ;  and  that  we  should  ourselves  be  laborious  that 
we  may  have  wherewith  to  support  the  weak,  and  to  give 
unto  the  needy.  Read  Acts  xx.  35.  Eph.  iv.  28.  Prov. 
xxxi.  20.,  &c.  Then  they  would  not  be  weary  of  well-doing, 
if  they  believed  that,  **  in  due  season,  they  shall  reap  if  they 
fiiint  not ;  but  as  they  have  opportunity,  would  do  good  to 
all  men ;  but  especially  to  them  that  are  of  the  household 
of  faith '."  They  would  not "  forget  to  do  good,  and  com- 
municate, as  knowing  that  with  such  sacrifices  God  is  well 

<  Matt.  six.  29.  '*  Matt.  z.  42.  <  Matt.  ▼i.'20. 

y  t  Tim.  vi.  17—19.    Lukexvi.  9.  *  GaJ.  vi.  9,  tO. 


CHAP.  XXX.]  CHRISTIAN  POLITICS.  601 

pleased  \"    A  true  belief  of  the  reward^  woald  make  men 
strive  who  should  do  most. 

3.  Another  great  hindrance  is  the  want  of  love  to  Ood 
and  our  neighbours^  to  Christ  and  his  disciples.  If  men 
loved  Christy  they  would  not  deal  so  niggardly  with  his  dis- 
ciples^  when  he  has  told  them  that  he  taketh  all  that  they 
do  to  the  least  of  them,  (whom  he  calleth  his  brethren,)  as 
done  to  himself^. 

If  men  loved  their  neighbours  as  themselves,  I  leave  you 
to  judge  in  what  proportion  and  manner  they  would  relieve 
them  !  Whether  they  would  find  money  to  lay  out  on  dice 
and  cards,  and  gluttonous  feastiugs,  on  plays,  and  games, 
and  pomp,  and  pride,  while  so  many  round  about  them  are 
in  pinching  want. 

The  destruction  of  charity  or  Christian  love  is  the  cause 
that  works  of  charity  are  destroyed.  Who  can  look  that 
the  seed  of  the  serpent,  that  hath  an  enmity  against  the 
holy  se^d,  should  liberally  relieve  them  ?  Or  that  the  flesh- 
ly mind,  which  is  enmity  against  God,  should  be  ready  to 
do  good  to  the  spiritual  and  holy  servants  of  God  ^?  Or 
that  a  selfish  man  should  much  care  for  any  body  but  him- 
self and  his  own?  When  love  is  turned  into  the  hatred  of 
each  other,  upon  the  account  of  our  partial  interests  and 
opinions ;  and  when  we  are  like  men  in  war,  that  think  he  is 
the  bravest,  most  deserving  man  that  hath  killed  most'; 
when  men  have  bitter,  hateful  thoughts  of  one  another,  and 
set  themselves  to  make  each  other  odious,  and  to  ruin  them, 
that  they  may  stand  the  faster,  and  think  that  destroying 
them  is  good  service  to  God  ;  who  can  look  for  the  fruits 
of  love  from  danmable  uncharitableness  and  hatred ;  or  that 
the  devil's  tree  should  bring  forth  holy  fruit  to  God  ? 

4.  And  then  (when  love  is  well  spoken  of  by  all,  even  its 
deadly  enemies)  lest  men  should  see  their  wickedness  and 
misery,  (and  is  it  not  admirable  that  they  see  it  not  ?)  the  devil 
hath  taught  them  to  play  the  hypocrite,  and  make  them- 
selves a  religion  which  costs  them  nothing,  without  true 
Christian  love  and  good  works,  that  they  may  have  some- 
thing to  quiet  and  cheat  their  consciences  with.  One  man 
drops  now  and  then  an  inconsiderable  gift,  and  another  op- 


• 


«  Heb.  xiii.  16.  ^  Matl.  xxv.     x.  39,  4a 

\  Gen.  XT.     Rom.  viii*  6^-8. 


502  CtfKlSTIAN    DIRECTORY.  [PART  IV. 

presseth^  and  hateth,  and  destroyeth^  (and  slandereth  and 
censureth,  that  he  may  not  be  thought  to  hate  and  min 
without  cause ;)  and  when  they  have  done,  they  wipe  their 
mouths  with  a  few  hypocritical  prayers  or  good  words,  and 
dimkthey  are  good  Christians,  and  God  will  not  be  avenged 
on  them.  One  thinks  that  God  will  save  him  because  he  is 
of  this  church,  and  another  because  he  is  of  another  church* 
One  thinks  to  be  saved  because  he -is  of  this  opinion  and 
party  in  religion,  and  another  because  he  is  of  Uiat.  One 
thinks  he  is  religious  because  he  saith  his  prayers  this  way, 
and  another  because  he  prayeth  another  way.  And  thus  dead 
hypocrites,  whose  hearts  were  never  quickened  with  the  pow- 
erfiil  love  of  God,  to  love  his  servants,  their  neighbours,  and 
enemies,  do  persuade  themselves  that  God  will  save  them 
for  mocking  and  flattering  him  with  the  sejfvice  of  their  de- 
ceitful lips ;  while  they  want  the  love  of  God,  which  is  the 
root  of  all  good«  and  are  possessed  with  the  love  of  money 
which  is  the  root  of  all  evil*^,  and  are  ''  lovers  of  pleasure 
more  than  of  God  *•'' 

They  will  join  themselves  forwardly  to  the  cheap  and 
outside  actions  of  religion :  but  when  they  hear  much  less 
than  *'  One  thing  thou  yet  wantest :  sell  all  that  thou  hast 
and  distribute  to  the  poor,  and  thou  shalt  have  a  treasure  in 
heaven : — they  are  very  sorrowful,  because  they  are  very 
rich  ^.'^  Such  a  fruitless  love  as  they  had  to  others  *,  such 
a  fruitless  religion  they  have  as  to  themselves.  For  "  pure 
religion  and  undefiled  before  God,  is  to  visit  the  fatherless 
and  widows  in  their  adversity,  and  to  keep  yourselves  un- 
spotted from  the  world  \''  '*  Whoso  hath  this  world's  goods, 
and  seeth  his  brother  hath  need,  and  shutteth  up  his  bowels 
of  compassion  from  him,  how  dwelleth  the  love  of  God  in 
him  V^  There  are  three  texts  that  describe  the  case  of  sen- 
sual, uncharitable  gentlemen. 

1.  Luke  xvi.  "  A  rich  man  clothed  in  purple  and  silk, 
(for  so,  as  Dr.  Hammond  noteth/it  should  rather  be  trans- 
lated,) and  fared  sumptuously  every  day/'  you  know  the  end 
of  him. 

2.  Ezek.  xvi.  49.    ''  Sodom's  sin  was  pride,  fulness  of 

«»  1  1  im.  vi.  10.  .       •=  i  Tim.  iH.  4.  f  Luke  xtKi.  ««,  2a, 

r  James  ii.  ^  Jataes  i.  it.     Sec  1  Juhu  ii.  15.    iiU  17. 


CHAP.  XXX.]  CHRISTIAN  POLITICfel.  A03 

bread,  and  abandance  of  idleness,  neither  did  she  strengthen 
the  band  of  the  poof  and  needy/' 

3.  James  v.  1 — 7.     **  Go  to  now,  ye  rich  men,  weep  and 

howl  for  the  miseries  that  shall  come  upon  you. Ye  have 

lived  in  pleasure  on  earth,  and  been  wanton :  ye  have  nou- 
rished your  hearts,  as  in  (or  for)  the  day  of  slaughter.—— 
Ye  have  condemned  and  killed  the  just  and  he  doth  not  re- 
sist you !*    And  remember  Prov.  xxi.   13.   "Whoso 

stoppeth  his  ears  at  the  cry  of  the  poor,  he  also  shall  cry 
himself  and  shall  not  be  heard."  And  James  ii.  13.  **  He 
shall  have  judgment  without  mercy  that  shewed  no  mercy, 
and  mercy  rejoiceth  against  judgment.*'  Yea,  in  this  life  it 
is  ofl  observable  that  **  '^ere  is  that  scattereth,  and  yet  in- 
creaseth,  and  there  is  that  withholdetb  more  than  is  meet, 
but  it  tendeth  to  poverty  ^" 

TiJt.  2.    Directions  for  Works  of  Charity. 

Direct,  i.  '  Love  God,  and  be  renewed  to  his  image;' 
and  then  it  will  be  natural  to  you  to  do  good ;  and  his  love 
will  be  in  you  a  fountain  of  good  works. 

Direct,  ii.  '  Love  your  neighbours,'  and  it  will  be  easy  to 
you  to  do  them  all  the  good  you  can  :  as  it  is  to  do  good  to 
yourselves,  or  children,  or  dearest  friends. 

Direct,  iii.  '  Learn  self-denial,'  that  selfishness  may  not 
cause  you  to  be  all  for  yourselves,  and  be  satan's  law  of  na- 
ture in  you,  forbidding  you  to  do  good  to  others. 

Direct*  iv.  '  Mortify  the  flesh,  and  the  vices  of  sen- 
suality :'  Pride  and  curiosity,  gluttony  and  drunkenness, 
are  insatiable  gulfs,  and  will  devour  all,  and  leave  but  little 
for  the  poor :  though  there  be  never  so  many  poor  families 
which  want  bread  and  clothing,  the  proud  person  must  first 
have  the  other  silk  gown,  or  the  other  ornaments  which  may 
set  them  out  with4lie  forwardest  in  the  mode  and  fashion : 
and  this  house  must  first  be  more  handsomely  built,  and 
these  rooms  must  first  be  more  neatly  furnished ;  and  these 
children  must  first  have  finer  clothes  :  let  Lazarus  lie  never 
so  miserable  at  the  door,  the  sensualist  must  be  clothed  in 
purple  and  silk,  and  fare  deliciously  and  sumptuously  daily. 
The  glutton  must  have  the  dish  and  cup  which  pleaseth  his 

*  Pror.  u.  24. 


504  CURISTIATt   DIRECTORY.  [PAJIT    IT. 

appetite,  and  must  keep  a  full  table  for  the  entertainmeBt  of 
his  companions  that  have  no  need.  These  insatiable  vices 
are  like  swine  and  dogs,  that  devour  all  the  children's  bread. 
Even  vain  recreations  and  gaming  shall  have  more  bestowed 
on  them,  than  church  or  poor  (as  to  any  voluntary  gift). 
Kill  your  greedy  vices  once,  and  then  a  little  will  serve  your 
turns,  and  you  may  have  wherewith  to  relieve  the  needy^ 
and  do  that  which  will  be  better  to  you  at  your  reckon- 
ing day. 

Direct,  v.  *  Let  not  selfishness  make  your  children  the 
inordinate  objects  of  your  charity  and  provision,  to  take  up 
that  which  should  be  otherwise  employed/  Carnal  and 
worldly  persons  would  perpetuate  their  vice,  and  when  they 
can  live  no  longer  themselves,  they  seem  to  be  half  alive  in 
their  posterity,  and  what  they  can  no  longer  keep  themselves, 
they  think  is  best  laid  up  for  their  children,  to  feed  them  as 
full,  and  make  them  as  sensual  and  unhappy  as  themselves. 
So  that  just  and  moderate  provisions  will  not  satisfy  them; 
but  their  children's  portions  must  be  as  much  as  they  can 
get,  and  almost  all  their  estates  are  *  sibi  et  suis,'  *  for  them- 
selves and  theirs  :'  and  this  pernicious  vice  is  as  destruc- 
tive to  good  works,  as  almost  any  in  the  world.  That  God 
who  hath  said  that  he  is  worse  than  an  infidel  who  providetb 
not  for  his  own  family,  will  judge  many  thousands  to  be 
worse  than  Christians,  and  than  any  that  will  be  saved  mubt 
be,  who  make  their  families  the  devourers  of  all  which  should 
be  expended  upon  other  works  of  charity. 

Direct,  vi.  '  Take  it  as  the  chiefest  extrinsical  part  of 
your  religion  to  do  good  ;  and  make  it  the  trade  or  business 
of  your  lives,  and  not  as  a  matter  to  be  done  on  the  by.' 
"  Pure  religion  and  undefiled  before  God  and  the  Father  is 
this,  to  visit  the  fatherless  and  wiclows  in  their  afiiiction, 
and  to  keep  himself  unspotted  from  the  world  *".."  "  If  we 
are  created  for  good  works  ^  :*'  "  and  redeemed  and  purified 
to  be  zealous  of  good  works'":"  and  must  be  judged  ac- 
cording to  such  works  ° :  then  certainly  it  should  be  our 
chiefest  daily  care  and  diligence,  to  do  them  with  all  our 
hearts  and  abilities.  And  as  we  keep  a  daily  account  of  our 
own  and  our  servant's  business  in  our  particular  callings,  so 

^  Jaracsi.  «7.  "  '  Ephes.  ii.  f  0. 

«»  Tit.  ii.  14.  "  Malt.  xxr. 


CHAP.  XXX.]  CHRISTIAN  POLITICS.  505 

should  we  much  more  of  our  employment  of  our  master's 
talents  in  his  service :  and  if  a  heathen  prince  could  say 
with  lamentation,  '  Alas,  I  have  lost  a  day !  Mf  a  day  had 
passed  in  which  he  had  done  no  one  good,  how  much  more 
should  a  Christian,  who  is  better  instructed  to  know  the 
comforts  and  rewards  of  doing  good. 

Direct,  vii.  *  Give  not  only  out  of  your  superfluities, 
when  the  flesh  is  glutted  with  as  much  as  it  desireth  ;  but 
labour  hard  in  your  callings,  and  be  thrifty  and  saving  from 
all  unnecessary  expenses,  and  deny  the  desires  of  ease  and 
falness,  and  pride  and  curiosity  that  you  may  have  the  more 
to  do  good  with/  Thriftiness  for  works  of  charity  is  a  great 
and  necessary  duty,  though  covetous  thriftiness  for  the  love 
of  riches  be  a  great  sin.  He  that  wasteth  one  half  his  mas- 
ter's goods  through  slothfulness  or  excesses,  and  then  is 
charitable  with  the  other  half,  will  make  but  a  bad  account 
of  his  stewardship.  Much  more  he  that  glutteth  his  own 
and  his  family's  and  retainer's  fleshly  desires  first,  and  then 
giveth  to  the  poor  only  the  leavings  of  luxury,  and  so  much 
as  their  fieshly  lusts  can  spare.  It  is  a  dearer,  a  labo- 
rious and  a  thrifty  charity,  that  God  doth  expect  of  faithful 
stewards. 

Direct,  viii,  '  Delay  not  any  good  work  which  you  have 
present  ability  and  opportunity  to  perform.'  Delay  signifi- 
eth  unwillingness  or  negligence.  Love  and  zeal  are  active 
and  expeditious :  and  delay  doth  frequently  frustrate  good  < 
intentions.  The  persons  may  die  that  you  intend  to  do 
good  to ;  or  you  may  die,  or  your  ability  or  opportunities 
may  cease :  that  may  be  done  to  day  which  cannot  be  done 
to-morrow.  The  devil  is  not  ignorant  of  your  good  inten- 
tions, and  he  will  do  all  that  possibly  he  can  to  make  them 
of  no  effect :  and  the  more  time  you  give  him,  the  more  you 
enable  him  to  hinder  you.  You  little  foresee  what  abun- 
dance of  impediments  he  may  cast  before  you ;  and  so 
make  that  impossible  which  once  you  might  have  done  with 
ease.  ''  Say  not  to  thy  neighbour.  Go  and  come  again,  and 
to-morrow  I  will  give,  when  thou  hast  it  by  thee."  "  Boast 
not  thyself  of  to-morrow,  for  thou  knowest  not  what  a  day 
may  bring  forth  **." 

Direct,  ix.  '  Distrust  not  Gods  providence  for  thy  own 

<*  Pruv.  iii.  f8.     xxviL  1. 

« 


506  CHRISTIAN    DIRECTORY.  |PART.1V* 

provision.'  An  unbelieving  man  will  needs  be  a  God  to 
himself,  and  trust  himself  only  for  his  provisions,  because 
indeed  he  cannot  trust  God.  But  you  will  find  that  your 
labour  and  care  are  vain,  or  worse  than  vain  without  God's 
blessing.  Say  not  distrustfully,  '  What  shall  I  have  my- 
self when  I  am  old  V  Though  I  am  not  persuading  you  to 
make  no  provision,  or  to  give  away  all ;  yet  I  must  tell  yoti, 
that  it  is  exceeding  folly  to  put  off  any  present  duty,  upon 
distrust  of  God,  or  expectation  of  living  to.be  old.  He  Uiat 
over-night  said>  "  I  have  enough  laid  up  for  many  years," 
did  quickly  hear,  *'  Thou  fool,  this  night  shall  thy  soul  be 
required  of  thee :  and  whose  then  shall  the  things  be  which 
thou  hast  provided  ^  ?"  Rather  obey  that,  "  Whatsoever 
thy  hand  findeth  to  .do,  do  it  with  thy  might :  for  there  is  no 
work  nor  device,  nor  knowledge^  nor  wisdom  in  the  grave 
whither  thou  goestP.'^  Do  you  think  there  is  not  an  hiin- 
dred  thousand  whose  estates  are  now  consumed  in  the  flames 
of  London,  who  could  wish  that  all  that  had  been  given  to 
pious  or  charitable  uses  ?  Do  but  believe  from  the  bottom 
of  your  heajts,  that  "  he  that  hath  pity  on  the  poor,  lendeth 
to  the  Lord,  and  that  which  he  layeth  out  he  will  pay  him 
again  *^."  And  that,  "  he  that  receiveth  you,  receiveUi  me, 
and  he  that  receiveth  me,  receiveth  him  that  sent  me :  he 
that  receiveth  a  prophet  in  the  name  of  a  prophet,  shall  re- 
ceive a  prophet's  reward ;  and  he  that  receiveth  a  righteous 
man,  in  the  name  of  a  righteous  man,  shall  receive  a  righ- 
teous man's  reward  :  and  whosoever  shall  give  to  drink  to 
one  of  these  little  ones,  a  cup  of  cold  water  only  (i.  e.  when 
he  hath  no  better)  in  the  name  of  a  disciple,  verily  I  say 
unto  you,  he  shall  in  no  wise  lose  his  reward  ^."  I  say,  be- 
lieve this,  and  you  will  make  haste  to  give  while  you  may, 
lest  your  opportunity  should  overslip  you. 

Direct,  x.  '  What  you  cannot  do  yourselves,  provoke 
others  to  do  who  are  more  able  :  ''  Provoke  one  another  to 
love  and  to  good  works."  Modesty  doth  not  so  much  for- 
bid you  to  beg  for  others  as  for  yourselves.  Some  want  but 
information  to  draw  them  to  good  works  :  and  some  that  are 
unwilling,  may  be  urged  to  it,  to  avoid  the  shame  of  un- 
charitableness :  and  though  such  giving  do  little  good  to 

«  Luke  xii.  20.  P  E-xIcs.  ix.  10, 

1  Prov.  xix.  17.  ^  Matt.  x.  40— 42. 


CHAP.  XXXI.]  CHitlSTIAN    FOLITICd.  507 

themselves,  it  may  do  goqd  to  others.  Thus  you  may  have 
the  reward  when  the  cost  is  another's,  as  long  as  the  charity 
is  yours. 

Direct,  xu  '  Hearken  to  no  doctrine  which  is  an  enemy 
to  charity  or  good  works ;  nor  yet  which  teacheth  you  to 
trust  in  them  for  more  than  their  proper  part.  He  that  as- 
cribeth  to  any  of  his  ow^  works,  that  which  is  proper  to 
Christ,  doth  turn  them  into  heinous  sin.  And  he  that  as- 
cribeth  not  to  them  all  that  which  Christ  ascribeth  to  them» 
is  a  sinner  also.  And  whatever  ignorant  men  may  prate,  the 
time  is  coming,  when  neither  Christ  without  our  charity, 
nor  our  charity  without  Christ  (but  in  subordination  to  him) 
will  either  comfort  or  save  our  souls. 


CHAPTER  XXXI. 


Cases  and  Directions  about  Confessing  Sins  and  Injuries  to 

others. 

Tit.  1.  Cases  about  Confessing  Sins  and  Injuries  to  others. 

Quest.  I.  '  In  what  cases  is  it  a  duty  to  confess  wrongs  to 
those  that  we  have  wronged?' 

An»w.  1.  When  in  real  injuries  you  are  unable  to  make 
any  restitution,  and  therefore  must  desire  forgiveness,  you 
cannot  well  do  it  without  confession.  2.  When  you  have 
wronged  a  man  by  a  lie,  or  by  false  witness,  or  that  he  can- 
not be  righted,  till  you  confess  the  truth.  3.  When  you 
have  wronged  a  man  in  his  honour  or  fame,  where  the  natural 
remedy  is  to  speak  the  contrary,  and  confess  the  wrong. 
4.  When  it  is  necessary  to  cure  the  revengeful  inclination 
of  him  whom  you  have  wronged,  or  to  keep  up  his  charity, 
and  so  to  enable  him  to  love  you,  and  forgive  you.  6. 
Therefore  all  known  wrongs  to  another,  must  be  confessed, 
except  when  impossibility,  or  some  ill  effect  which  is  greater 
than  the  good  be  like  to  follow.  Because  all  men  are  apt 
to  abate  their  love  to  those  that  injure  them,  and  therefore 
all  have  need  of  this  remedy.  And  we  must  do  our  part  to 
be  forgiven  by  all  whom  we  have  wronged. 


508  CHRISTIAN    DIRECTORY.  [PART  IV. 

Quest.  II.  '  What  causes  will  excuse  us  from  confessing 
wrongs  to  others  V 

^nsw.  1.  When  full  recompence  may  be  made  without 
it,  and  no  forgiyeness  of  the  wrong  is  necessary  from  the 
injured,  nor  any  of  the  aforesaid  causes  require  it.  2.  When 
the  wrong  is  secret  and  not  known  to  the  injured  party,  and 
the  confessing  of  it  would  but  trouble  his  mind,  and  do  him 
more  harm  than  good.  3.  When  the  injured  party  is  so  im- 
placable and  inhuman  that  he  would  make  use  of  the  con- 
fession to  the  ruin  of  the  penitent,  or  to  bring  upon  him 
greater  penalty  than  he  deserveth.  4.  When  it  would  in- 
jure a  third  person  who  is  interested  in  the  business,  or  bring 
them  under  oppression  and  undeserved  misery.  5.  When 
it  tendeth  to  the  dishonour  of  religion,  and  to  make  it 
scorned  because  of  the  fault  of  the  penitent  confessor.  6. 
When  it  tendeth  to  set  people  together  by  the  ears,  and 
breed  dissention,  or  otherwise  injure  the  commonwealth  or 
government.  7.  In  general,  it  is  no  duty  to  confess  our  sin 
to  him  that  we  have  wronged,  when,  all  things  considered, 
it  is  like  in  the  judgment  of  the  truly  wise,  to  do  more  hurt 
than  good  :  for  it  is  appointed  as  a  means  to  good,  and  not 
to  do  evil. 

Qtiest.  III.  Mf  I  have  had  a  secret  thought  or  purpose 
to  wrong  another,  am  I  bound  to  confess  it,  when  it  was 
never  executed  V 

Answ.  1.  You  are  not  bound  to  confess  it  to  the  party 
whom  you  intended  to  wrong,  as  any  act  of  justice  to  make 
them  reparation  ;  nor  to  procure  his  forgiveness  to  yourself : 
because  it  was  no  wrong  to  him  indeed,  nor  do  thoughts  and 
things  secret  come  under  his  judgment,  and  therefore  need 
not  his  pardon.  2.  But  it  is  a  sin  against  God,  and  to  him 
you  must  confess  it.  3.  And  by  accident,  *  finis  gratia,', 
you  must  confess  it  to  men^  in  case  it  be  necessary  to  be  a 
warning  to  others,  or  to  the  increase  of  their  hatred  of  sin, 
or  their  watchfulness,  or  to  exercise  your  own  humiliation, 
or  prevent  a  relapse,  or  to  quiet  your  conscience,  (^  in  a 
word,  when  it  is  like  to  do  more  good  than  hurt. 

Quest.  IV.  'To  whom,  and  in  what  cases  must  I  confess 
to  men  my  sins  against  God,  and  when  not?' 

Answ,  The  cases  about  that  confession  which  belongeth 
to  church-discipline,  belongeth  to  the  second  Part;  and 


CHAP.  XXXI.]  CHRISTIAN  POLITICS.  609 

therefore  shall  here  be  passed  by.  Bat  briefly  and  in  ge« 
neral^  I  may  answer  the  question  thus :  1.  There  are  con- 
Teniences  and  inconveniences  to  be  compared  together,  and 
you  must  make  your  choice  accordingly.  The  reasons 
which  may  move  you  to  confess  your  sins  to  another  are 
these,  1.  When  another  hath  sinned  with  you,  or  persuaded 
or  drawn  you  to  it,  and  must  be  brought  to  repentance  with 
you.  2.  When  your  conscience  hath  in  vain  tried  all  other 
fit  means  for  peace  or  comfort,  and  cannot  obtain  it,  and 
there  is  any  probability  of  such  advice  from  others  as  may 
procure  it.  3.  When  you  have  need  of  advice  to  resolve 
your  conscience,  whether  it  be  sin  or  not,  or  of  what  degree, 
or  what  you  are  obliged  to  in  order  to  forgiveness.  4.  When 
you  have  need  of  counsel  to  prevent  the  sin  for  the  time  to 
come,  and  mortify  the  habit  of  it. 

The  inconveniences  which  may  attend  it,  are  such  as 
these:  1.  You  are  not  certain  of  anotheVs  secresy:  his 
mind  may  change,  oiv  his  understanding  fail,  or  he  may  fall 
out  with  you,  or  some  great  necessity  may  befal  him  to 
drive  him  to  open  what  you  told  him.  2.  Then  whether 
your  shame  or  loss  will  not  make  you  repent  it,  should  be 
foreseen.  3.  And  how  far  others  may  suffer  in  it.  4.  And 
how  far  it  will  reflect  dishonour  on  religion.  All  things 
being  considered  on  both  sides,  the  preponderating  reasons 
must  prevail. 

Tit,  2.  Directions  about  Cof^essing  Sin  to  others. 

Direct,  i.  'Do  nothing  which  you  are  not  willing  to- 
confess,  or  which  may  trouble  you  much,  if  your  confession 
should  be  opened.'  Prevention  is  the  easiest  way :  and 
foresight  of  the  consequents  should  make  a  wise  man  still 
take  heed. 

Direct,  ii.  *When  you  have  sinned  or  wronged  any, 
weigh  well  the  consequents  on  both  sides  before  you  make 
your  confession  : '  that  you  may  neither  do  that  which  you 
may  wish  undone  again,  nor  causelessly  refuse  your  duty : 
and  that  inconveniences  foreseen  may  be  the  better  under- 
gone when  they  cannot  be  avoided. 

Direct,  iii.  'When  a  well-informed  conscience  telleth 
you  that  confession  is  your  duty,  let  not  self-respects  de-r 


510  CHRISTIAN    DIRECTOKY.  [PART  IV. 

tain  you  from  it,  but  do  it  whatever  it  may  cost  you.'  Be 
true  to  conscience^  and  do  not  wilfully  put  off  your  duty. 
To  live  in  the  neglect  of  a  known  duty,  is  to  live  in  a  known 
sin ;  which  will  give  you  cause  to  question  your  sincerity, 
and  cause  more  terrible  effects  in  your  souls,  than  the  in- 
conveniences of  confession  could  ever  have  been. 

Direct.  iv.  '  Look  to  your  repentance  that  it  be  deep  and 
absolute,  and  free  from  hypocritical  exceptions  and  reserves.' 
For  half  and  hollow  repentance  will  not  carry  you  through 
hard  and  costly  duties ;  but  that  which  is  sincere,  will  break 
over  all :  it  will  make  you  so  angry  with  yourselves  and 
sins,  that  you  will  be  as  inclined  to  take  shame  to  your* 
selves  in  an  honest  revenge,  as  an  angiy  man  is  to  bring 
Bhame  upon  his  adversary.  We  are  seldom  over-tender  of  a 
man's  reputation  whom  we  fall  out  with ;  and  repentance  is 
It  falling  out  vrith  ourselves.  We  can  bear  sharp  remedies, 
when  we  feel  the  pain,  and  perceive  the  mortal  nature  of 
ihe  disease:  and  repentance  is  such* a  perception  of  our 
pain  and  danger.  We  will  not  tenderly  hide  a  mortal  «ne« 
jkny,  but  bring  him  to  the  most  open  shame :  and  repentance 
oauseth  us  to  hate  sin  as  our  mortal  enemy.  It  is  want  of 
repentance  that  maketh  men  so  im willing  to  make  a  just 
confession. 

Direct,  v.  'Take  heed  of  pride,'  which  maketh  men  so 
tender  of  their  reputation,  that  they  will  venture  their  souls 
to  save  their  honour  :  men  call  it  bashfulness,  and  say  they 
cannot  confess  for  shame  :  but  it  is  pride  that  maketh  them 
so  much  ashamed  to  be  known  by  men,  to  be  offenders, 
while  they  less  fear  the  eye  and  judgment  of  the  Almighty. 
Impudence  is  a  mark  of  a  profligate  sinner ;  but  he  that 
preteiideth  shame  against  his  duty,  is  foolishly  proud ;  and 
should  be  more  ashamed  to  neglect  his  duty,  and  continue 
impenitent  in  his  sin.  A  humble  person  can  perform  a  self- 
abasing,  humbling  duty. 

Direct,  vi.  '  Know  the  true  uses  of  confession  of  sin,  and 
use  it  accordingly.'  Do  it  with  an  hatred  of  sin,  to  express 
yourselves  implacable  enemies  to  it:  do  it  to  repair  the 
wrong  which  you  have  done  to  others ;  and  the  dishonour 
you  have  done  to  the  Christian  religion,  and  to  warn  the 
hearers  to  take  heed  of  sin  and  temptation  by  your  fall :  it 
is  worth  all  your  shame,  if  you  save  one  sinner  by  it  from 


CHAP.  XXXII.]      CHRISTIAN    POLITICS.  511 

his  sin  :  do  it  to  lay  the  greater  obligation  upon  yourselves 
for  the  future,  to  avoid  the  sin  and  live  more  carefully ;  for 
it  is  a  double  shame  to  sin  after  such  humbling  confessions. 


CHAPTER  XXXII. 

Cases  and  Directions  about  Satisfaction  and  Restitution. 
Tit.  1.  Cases  of  Conscience  about  Satisfaction  and  Restitution. 

Quest.  I.  'When  is  it  that  proper  restitution  must  bemade^ 
and  when  satisfaction  :  and  what  is  it  ? ' 

Answ.  Restitution  properly  is  'ejusdem/  'of  the  same 
thing/  which  was  detained  or  taken  away.     Satisfaction  is 
*  solutio  sequivalentisy  vel  tantidem,  alias  indebiti :  *  '  that 
which  is  for  compensation  or  reparation  of  loss,  damage  or 
injury ;'  being  something  of  equal  value  or  use  to  the  re- 
ceiver. Primarily  '  res  ipsa  debetur/  *  restitution  is  first  due/ 
where  it  is  possible  ;  but  when  that  is  unavoidably  hindered 
or  forbidden  by  some  effectual  restraint^  satisfaction  is  due. 
Whilst  restitution  of  the  same  may  be  made,  we  cannot  put 
off  the  creditor  or  owner  with  that  which  is  equivalent  with- 
out his  own  consent ;  but  by  his  consent  we  may  at  any 
time.     And  to  the  question.  What  is  due  satisfaction?  I  an- 
swer, that  when  restitution  may  be  made,  and  he  that  should 
restore,  doth  rather  desire  the  owner  to  accept  some  other 
thing  in  compensation,  there  that  proportion  is  due  satis- 
faction which  both  parties  agreed  upon.     For  if  it  be  above 
the  value  it  was  yet  voluntarily  given,  and  the  payer  might 
have  chosen :  and  if  it  be  under  the  value,  it  was  yet  volun 
tarily  accepted,  and  the  receiver  might  have  chosen.     But 
if  restitution  cannot  be  made,  or  not  without  some  greater 
hurt  to  the  payer  than  the  value  of  the  thing,  there  due  sa- 
tisfaction is  that  which  is  of  equal  value  and  use  to  the  re- 
ceiver ;  and  if  he  will  not  be  satisfied  with  it,  he  is  unjust, 
and  it  is  '  quoad  valorem  rei  et  debitum  solventis,'  full  satis- 
faction, and  he  is  not  (unless  by  some  other  accident)  bound 
to  give  any  more ;  because  it  is  not  another  unrighteous 
will  that  he  is  obliged  to  fulfil,  but  a  debt  which  is  to  be 
discharged.    But  here  you  must  distinguish  betwixt  satis- 


6[2  CHRISTIAN  DIRECTORY.  [PART IV. 

fiiction  in  commutative  justice,  for  a  debt  or  injury  and  sa- 
tisfaction in  distributive  governing  justice,  for  a  fault  or 
crime :  the  measure  of  the  former  satisfaction,  is  so  much  as 
may  compensate  the  owner's  loss ;  not  only  so  much  as  the 
thing  was  worth  to  another,  but  what  it  was  worth  to  him  : 
but  the  measure  of  the  latter  satisfaction  is,  so  much  as  may 
serve  the  ends  of  government  instead  of  actual  obedience  ; 
or  so  much  as  will  suffice  to  the  ends  of  government,  to  re- 
pair the  hurts  which  the  crime  hath  done,  or  avoid  what  it 
would  do. 

'  And  here  you  may  see  the  answer  to  that  question.  Why 
a  thief  was  commanded  to  restore  fourfold,  by  the  law  of 
Moses  ;  for  in  that  restitution  there  was  a  conjunction  of 
both  these  sorts  of  satisfaction,  both  in  point  of  commuta- 
tive and  distributive  justice  :  so  much  as  repaired  the  own- 
er's loss  was  satisfaction  to  the  owner  for  the  injury :  the 
rest  was  all  satisfaction  to  God  and  the  commonweadth  for 
the  public  injury  that  c€tme  by  the  crime  or  violation  of  the 
law.  Other  answers  are  given  by  some,  but  this  is  the 
plain  and  certain  truth. 

Quest.  II.  How  far  is  restitution  or  satisfaction  neces- 
sary ?' 

Ansto.  As  far  as  acts  of  obedience  to  Ood,  and  justice 
to  man  are  necessary  :  that  is,  1.  As  a  man  that  repenteth 
truly  of  sin  against  God,  may  be  saved  without  external 
obedience,  if  you  suppose  him  cut  off  by  death  immediately 
upon  his  repenting,  before  he  hath  any  opportunity  to  obey  ; 
so  that  the '  animus  obediendi'  is  absolutely  necessary ;  and 
the  '  actus  obediendi*  if  there  be  opportunity  :  so  is  it  here, 
the  '  animus  restituendi,'  or  true  resolution  or  willingness  to 
restore,  is  ever  necessary  to  the  sincerity  of  justice  and  re- 
pentance in  the  person,  as  well  as  necessary  '  necessitate 
precepti : '  and  the  act  of  restitution  primarily,  and  of  sa- 
tisfaction secondarily  is  necessary,  if  there  be  time  and 
power  :  I  say  necessary  always  as  a  duty,  '  necessitate  pre- 
cepti ;'  and  necessary  *  necessitate  medii,'  as  a  condition  of 
pardon  and  salvation,  so  far  as  they  are  necessary  acts  of 
true  repentance  and  obedience,  as  other  duties  are :  that  is, 
as  a  true  penitent  may  in  a  temptation  omit  prayer  or 
church-communion,  but  yet  hath  always  such  an  habitual 
inclination  to  it,  as  will  bring  him  to  it,  when  he  hath  op- 


CHAP.  XXXII.]       CHRISTIAN  POLITICS.  513 

poitnnity  by  deliberaticm  to  come  to  himself;  and  as  in  the 
same  manner  a  tme  penitent  may  omit  a  work  of  charity  or 
mercy,  hot  not  give  OTer  snch  works ;  even  so  is  it  in  this 
case  of  restitotion  and  satisfaction. 

Qmai.  iir.  'Who  are  they  that  are  bound  to  make  resti- 
totion or  satisfaction  ? ' 

Amw,  1.  ET^y  one  that  possesseth  and  retaineth  that 
which  is  indeed  another  man's,  and  hath  acquired  no  jost 
title  to  it  himself,  mnst  make  restitution.  Yet  so,  that  if 
he  came  lawfully  by  it  (as  by  finding,  bupng,  or  the  like), 
he  is  answerable  for  it  only  upon  the  terms  in  those  titles 
before  expressed.  But  if  he  came  unlawfully  by  it,  he  must 
restore  it  with  all  damages.  The  cases  of  borrowers  and 
finders  are  before  resolved.  He  that  keepeth  a  borrowed 
thing  longer  than  his  day,  must  return  it  with  the  damage. 
He  that  loseCh  a  thing  which  he  borrowed,  must  make  satis- 
&ction,  unless  in  cases  where  the  contract,  or  common 
usage,  or  the  quality  of  the  thing  ezcuseth  him.  2.  He 
that  either  by  force,  or  fraud,  or  negligence,  or  any  injus- 
tice, doth  wrong  to  anodier,  is  bound  to  make  him  a  just  com- 
pensation, according  to  the  proportion  of  the  guilt  and  the 
loss  compared  together ;  for  neither  of  them  is  to  be  consi- 
dered alone.  If  a  serrant  neglect  his  master's  business, 
and  it  fidl  out  that  no  loss  followeth  it ;  he  is  bound  to  con- 
fess his  fiiult,  but  not  to  pay  for  a  loss  which  might  hare 
been,  but  was  not.  And  if  a  servant  by  some  such  small 
and  ordinary  negligence,  which  the  best  servants  are  guilty 
of,  should  bring  an  exceeding  great  damage  upon  his  mas- 
ter (as  by  dropping  asleep  to  bum  his  house,  or  by  an  hour's 
delay  which  seemed  not  very  dangerous,  to  frustrate  some 
great  business)  he  is  obliged  to  reparation  as  well  as  to  con- 
fession ;  but  not  to  make  good  all  that  is  lost,  but  accor- 
ding to  the  proportion  of  his  fault.  But  he  that  by  oppres- 
sion or  robbery  taketh  that  which  is  another's,  or  bringeth 
any  damage  to  him ;  or  by  slander,  false-witness,  or  any 
such  unrighteous  means,  is  bound  to  make  a  fuller  satisfac- 
tion ;  and  those  that  concur  in  the  injury,  being  accesso- 
ries, are  bound  to  satisfy.  As  1.  Those  that  teach  or  com- 
mand another  to  do  it.  2.  Those  who  send  a  commission, 
or  authorize  another  to  do  it.  3.  Those  who  counsel,  exhort 
or  persuade  another  to  do  it.    4.  Those  who  by  consenting 

▼ou  Tl.  L  L 


514  CHRISTIAN   PIRECTOBY.  [PART  IV. 

are  the  causes  of  it.  6.  Those  who  co-operate,  and  assist 
in  the  injury  knowingly  and  voluntarily.  6.  Those  who 
hinder  it  not  when  they  could  and  were  obliged  to  do  it. 
7.  Those  who  make  the  act  their  own,  by  owning  it,  or  con- 
senting afterward.  8.  Those  who  will  not  reveal  it  afterward, 
that  the  injured  party  may  recover  his  own,  when  they  are 
obliged  to  reveal  it.  But  a  secret  consent  which  no  way 
furthered  the  injury,  obligeth  none  to  restitution,  but  only 
to  repentance ;  because  it  did  no  wrong  to  another,  but  it 
was  a  sin  against  God. 

Quest.  IV.  'To  whom  must  restitution  or  satisfaction 
be  made  ? ' 

Answ.  1.  To  the  true  owner,  if  he  be  living  and  to  be 
found,  and  it  can  be  done.  2.  If  that  cannot  be,  then  to 
his  heirs,  who  are  the  possessors  of  that  which  was  his.  3. 
If  tliat  cannot  be,  then  to  God  himself,  that  is,  to  the  poor, 
or  unto  pious  uses^  for  the  possessor  is  no  true  owner  of  it; 
and  therefore  where  no  other  owner  is  found,  he  must  dis- 
charge himself  so  of  it,  to  the  use  of  the  highest  mid  prior 
cipal  Owner,  as  may  be  most  agreeable  to  his  will  and  inte- 
rest •. 

Quest,  v.  '  What  restitution  should  he  make  who  hath 
dishonoured  his  governors  or  parents  ?  * 

Ajisw.  He  is  bound  to  do  all  that  he  can  to  repair  their 
honour,  by  suitable  means ;  and  to  confess  his  fault,  and 
crave  their  pardon. 

Quest.  \i.  '  How  must  satisfaction  be  made  for  slanders, 
lies  and  defaming  of  others  ? ' 

Answ.  By  confessing  the  sin,  and  unsaying  what  was 
said,  not  only  as  openly  as  it  was  spoken,  but  as  far  as  it  is 
since  carried  on  by  others,  and  as  far  as  the  reparation  of  your 
neighbour's  good  name  requireth,  if  you  are  able. 

Quest.  VII.  '  What  reparation  must  they  make  who  have 
tempted  others  to  sin,  and  hurt  their  souls  ? ' 

Answ.  1.  They  must  do  all  that  is  in  their  power  to  re- 
cover them  from  sin,  and  to  do  good  to  their  souls.  They 
must  go  to  them,  and  confess  and  lament  the  sin,  and  tell 
them  the  evil  and  danger  of  it,  and  incessantly  strive  to 
bring  them  to  repentance.    2.  They  must  make  reparation 

»  Heb.v.S^.    1  Sam.  xii.  5.    Neb.  v.  11.    Narab.  v.S.    Luke  xU.S. 


CHAP.  XXXII.]        CHRISTIAN  POLITICS.  515 

to  the  Lord  of  souls,  by  doing  all  the  good  they  can  to 
others,  that  they  may  help  more  than  they  have  hurt. 

Quest.  VIII;  'What  reparation  can  or  must  be  made  for 
murder  or  manslaughter?' 

Amw.  By  murder  there  is  a  manifold  damage  inferred : 
1.  God  is  deprived  of  the  life  of  his  servant.  2.  The  per- 
son is  deprived  of  his  life.  3.  The  king  is  deprived  of  a 
subject.  4.  The  commonwealth  is  deprived  of  a  member. 
.5.  The  friends  and  kindred  of  the  dead  are  deprived  of  a 
friend.  6.  And  perhaps  also  damnified  in  their  estates.  All 
these  damages  cannot  be  fully  repaired  by  the  offender ;  but 
all  must  be  done  that  can  be  done.  1.  Of  God  he  can  only 
beg  pardon,  upon  the  account  of  the  satisfactory  sacrifice 
of  Christ;  expressing  true  repentance  as  followetli.  2.  To 
the  person  murdered  no  reparation  can  be  made.  3.  To  the 
king  and  commonwealth,  he  must  patiently  yield  up  his  life, 
if  they  sentence  him  to  death,  and  without  repining,  and 
think  it  not  too  dear  to  become  a  warning  to  others,  that 
they  sin  not  as  he  did.  4.  To  disconsolate  friends  no  re- 
paration can  be  made ;  but  pardon  must  be  asked.  6.  The 
damage  of  heirs,  kindred  and  creditor,  must  be  repaired  by 
the  offender's  estate,  as  far  as  he  is  able. 

Quest*  IX.  'Is   a   murderer  bound  to  offer  himself  to 
death,  before  he  is  apprehended  ? ' 

Answ.  Yes,  in  some  cases  :  as,  1.  When  it  is  necessary  * 
to  save  another  who  is  falsely  accused  of  the  crime.  2.  Or 
when  the  interest  of  the  commonwealth  requireth  it.  But 
otherwise  not ;  because  the  offender  may  lawfully  accept  of 
mercy,  and  nature  teacheth  him  to  desire  his  own  preserva- 
tipn :  but  if  the  question  be.  When  doth  the  interest  of  the 
commonwealth  require  it  ?  I  think  much  oftener  than  it  is 
done :  as  the  common  interest  requireth  that  murderers  be 
put  to  death,  when  apprehended ;  so  it  requireth  that  they> 
may  not  frequently  and  easily  be  hid,  or  escape  by  secresy 
or  flight ;  for  then  it  would  embolden  others  to  murder ; 
whereas  when  few  escape,  it  will  more  effectually  deter  men. 
If  therefore  any  murderer's  conscience,  shall  constrain  him 
in  true  repentance,  voluntarily  to  come  forth  and  confess 
his  sin,  and  yield  up  himself  to  justice,  and  exhort  others  to 
take  heed  of  sinning  as  he  did,  I  cannot  say  that  he  did  any 
more  than  his  duty  in  so  doing  :  and  indeed  I  think  that  it 


516  CHRISTIAN    DIRECTORY.  {PART  IV. 

is  ordinarily  a  duty,  and  that  ordinarily  the  interest  of  the 
commonwealth  requireth  it ;  though  in  some  cases  it  may 
be  otherwise.  The  execution  of  the  laws  against  murder, 
is  so  necessary  to  preserve  men's  lives,  that  I  do  not  think 
that  self-preservation  alone  will  allow  men  to  defeat  the 
commonwealth  of  so  necessary  a  means  of  preserving  the 
lives  of  many,  to  save  the  life  of  one,  who  hath  no  right  to 
his  own  life,  as  having  forfeited  it.  If  to  shift  away  other 
murderers  from  the  hadd  of  justice  be  a  sm,  I  cannot  see 
but  that  it  is  so  ordinarily  to  do  it  for  one's  self:  only  I 
think  that  if  a  true  penitent  person  have  just  cause  to  think 
that  he  may  do  the  commonwealth  more  service  by  his  life, 
than  by  his  death,  that  then  he  may  conceal  his  crime  or  fly ; 
but  otherwise  not. 

Quest.  X.  '  Is  a  murderer  bound  to  do  execution  on  him- 
self, if  the  magistrate  upon  his  confession  do  not?' 

Answ»  No :  because  it  is  the  magistrate  who  is  the  ap- 
pointed judge  of  the  public  interest,  and  what  is  necessary 
to  its  reparation,  and  hath  power  in  certain  cases  to  par- 
don ;  and  though  a  murderer  may  not  ordinarily  strive  to 
defeat  God's  laws  and  the  commonwealth,  yet  he  may  ac- 
cept of  mercy  when  it  is  offered  him. 

Quest,  XI.  '  What  satisfaction  is  to  be  made  by  a  forni- 
cator or  adulterer  ? ' 

Answ,  Chastity  cannot  be  restored,  nor  corrupted  ho- 
nour repaired.  But,  1.  If  it  was  a  sin  by  mutual  consent, 
the  party  that  you  sinned  with,  must  by  all  importunity  be 
solicited  to  repentance;  and  the  sin  must  be* confessed,  and 
pardon  craved  for  tempting  them  to  -sin.  2.  Where  it  can 
be  done  without  a  greater  evil  than  the  benefit  will  amount 
to,  the  fornicators  ought  to  join  in  marriage  ^  3.  Where 
that  cannot  be,  the  man  is  to  put  the  woman  into  as  good  a 
ease  for  outward  livelihood,  as  she  would  have  been  in  if  she 
had  not  been  corrupted  by  him ;  by  allowing  her  a  propor- 
tionable dowry*';  and  the  parents'  injury  to  be  recompen- 
sed ^.  4.  The  child's  maintenance  also  is  to  be  provided 
for,  by  the  fornicator.  That  is,  1.  If  the  man  by  fraud  or 
solicitation  induced  the  woman  to  the  sin,  he  is  obliged  to 
all  as  aforesaid.  2.  If  they  sinned  by  mutual  forwardness 
and  consent,  then  they  must  jointly  bear  the  burden  ;  yet  so  * 

^  ExorT.  xxii.  16.  *  Exod.  xx.  17.  '  Deot.  xsii.  28,  f  9. 


CHAP.  XXXII.]        CHRISTIAN   POLITICS.  517 

that  the  man  must  bear  the  greater  part,  because  he  is  sup- 
posed to  be  the  stronger  and  wiser  to  have  resisted  the 
temptation.  3.  If  the  woman  importuned  the  man,  she 
must  bear  the  more;  but  yet  he  is  responsible  to  parents 
and  others  for  their  damages,  and  in  part  to  the  woman  her- 
self, because  he  was  the  stronger  vessel,  and  should  have 
been  more  constant:  and  *  volenti  non  fit  injuria,'  is  a  rule 
that  hath  some  exceptions. 

Qu^t.  XII.  'In  what  case  is  a  man  excused  from  resti- 
tution and  satisfaction?' 

Answ.  1.  He  that  is  utterly  disabled  cannot  restore  or 
satisfy.  2.  He  that  is  equally  damnified  by  the  person  to 
whom  he  should  restore,  is  excused  in  point  of  real  equity 
and  conscience,  so  be  it  that  the  reasons  of  external  order, 
and  policy  oblige  him  not.  For  though  it  may  be  his  sin 
(of  which  he  is  to  repent),  that  he  hath  equally  injured  the 
other,  yet  it  requiredi  confession,  rather  than  restitution  or 
satisfaction,  unless  he  may  also  expect  satisfaction  from 
the  other.  Therefore  if  you  owe  a  man  an  hundred  pounds, 
and  he  owe  yi>u  as  much  and  will  not  pay  you,  you  are  not 
bound  to  pay  him,  unless-  for  external  order  sake,  and  the 
law  of  the  laud.  3.  If  the  debt  or  injury  be  forgiven,  the 
person  is  discharged.  4.  If  nature  or  common  custom  do 
warrant  a  man  to  believe  that  no  restitution  or  satisfaction 
is  expected,  or  that  the  injury  is  forgiven,  though  it  be  not 
mentioned,  it  will  excuse  him  from  restitution  or  satisfac- 
tion ;  as  if  children  or  friends  have  taken  some  trifle,  which 
they  may  presume  the  kindness  of  a  parent  or  friend  will 
pass  over,  though  it  be  not  justifiable. 

Qm&t.  XIII.  'What  if  the  restitution  will  cost  the  resto- 
rer far  more  than  the  thing  is  worth  ? ' 

Aiww,  He  is  obliged  to  make  satisfaction,  instead  of  res- 
titution. 

Ctm^t.  XIV.  'What  if  the  confessing  of  the  fault  may  en- 
gage him  that  I  must  restore  to,  so  that  he  wiH  turn  it  to 
my  infamy  or  ruin  ? ' 

Answ.  You  may  then  conceal  the  person,  and  send  him 
satisfiEiction  by  another  hand :  or  you  may  also  conceal  the 
wrong  itself,  and  cause  satisfaction  to  be  made  him,  as  by 
gift,  or  other  way  of  payment. 


518  CHRISTIAN    DIRECTORY.  [PART  lY. 

X 

Tit,  2.  Directions  about  Restitution  and  Satisfaction. 

Direct.  I.  '  Foresee  the  trouble  of  restitution,  and  pre- 
vent tt/  Take  heed  of  eovetousness,  which  would  draw 
you  into  such  a  snare.  What  a  perplexed  case  are  some  men 
in,  who  have  injured  others  so  far  as  that  all  they  have  will 
scarce  make  them  due  satisfaction !  Especially  public  op- 
pressors who  injure  whole  nations,  countries  or  communi- 
ties :  and  unjust  judges,  who  have  done  more  wrong  perhaps 
in  one  day  or  week  than  all  their  estates  are  worth:  and 
unjust  lawyers  who  pl^ad  against  a  righteous  cause:  and 
fiedse  witnesses,  who  contribute  to  the  wrong:  and  unjust 
juries,  or  any  such  like:  also  oppressing  landlords;  and 
soldiers  that  take  men's  goods  by  violence ;  and  deceitful 
tradesmen,  who  live  by  injuries.  In  how  sad  a  case  are  all 
these  men! 

Direct,  ii.  'Do  nothing  which  is  doubtful,  if  you  can 
avoid  it,  lest  it  should  put  you  upon  the  trouble  of  restitu- 
tion.' As  in  case  of  any  doubtful  way  of  usury  or  other 
gain,  consider,  that  if  it  should  hereafter  appear  to  you  to 
be  unlawful,  and  so  you  be  obliged  to  restitution  (though 
you  thought  it  lawful  at  the  taking  of  it),  what  a  snare  then 
would  you  be  in,  when  all  that  use  must  be  repaid !  And  so 
in  other  cases. 

Direct,  iii.  'When  really  you  are  bound  to  restitution 
or  satisfaction,  stick  not  at  the  cost  or  suffering  be  it  never 
so  great,  but  be  sure  to  deal  faithfully  with  God  and  con- 
science.' Else  you  will  keep  a  thorn  in  your  hearts,  which 
will  smart  and  fester  till  it  be  out :  and  the  ease  of  your 
consciences,  will  bear  the  charge  of  your  most  costly  res- 
titution.. 

Direct,  iv.  '  If  you  be  not  able  in  your  lifetime  to  make 
restitution,  leave  it  in  your  wills  as  a  debt  upon  your  es- 
tates ; '  but  never  take  it  for  your  own. 

Direct,  v.  *  If  you  are  otherwise  unable  to  satisfy,  offer 
your  labour  as  a  servant  to  him  to  whom  you  are  indebted ;' 
if  at  least  by  your  service  you  can  make  him  a  compensa- 
tion. 

Direct,  vi.  '  If  you  are  that  way  unable  also,  beg  of  your 


CHAP.  XXXIII.]      CHRISTIAN  POLITICS.  .     519 

friends  to  help  yoUj||hat  charity  may  enable  you  to  pay  the 
debt.' 

Direct,  vii.  '  But  if  you  have  no  means  at  all  of  satisfy* 
ing,  confess  the  injury  and  crave  forgiveness,  and  cast  your- 
self on  the  mercy  of  him  whom  you  have  injured.' 


CHAPTER  XXXIII. 

Cases  and  Directions  about  our  Obtaining  Pardon  from  God. 

Tit.  1.  Cases  of  Conscience  about   Obtaining  Pardon  of  Sin 

from  God. 

* 

Quest.  I.  '  Is  there  pardon  to  be  had  for  all  sin  without  ex- 
ception, or  not  ? ' 

Answ.  1.  There  is  no  pardon  procured  or  offered,  for 
the  fined  non-performance  of  the  conditions  of  pardon ; 
that  is,  for  final  impenitency,  unbelief  and  ungodliness.  2. 
There  is  no  pardon  for  any  sin,  without  the  conditions'  of 
pardon,  that  is,  without  true  faith  and  repentance,  which  is 
our  conversion  from  sin  to  God.  3.  And  if  there  be  any 
sin  which  certainly  excludeth  true  repentance  to  the  last,  it 
ezeludeth  pardon  also  ;  which  is  commonly  taken  to  be  the 
caae  of  blasphemy  against  the  Holy  Ghost ;  of  which  I 
have  written  at  large  m  my  "  Treatise  against  Infidelity." 

But,  1.  All  sin,  except  the  final  non-performance  of  the 
conditions  of  pardon,  is  already  conditionally  pardoned  in 
thi^  Gospel ;  that  is,  if  the  sinner  will  repent  and  believe. 
No  sin  is  excepted  from  pardon  to  penitent  believers. 

2.  And  tdl  sin  is  actually  pardoned  to  a  true  penitent 
believer. 

CUtest.  II.  'What  if  a  man  do  frequently  commit  the 
same  heinous  sin  ;  may  he  be  pardoned  ? ' 

Answ.  Whilst  he  frequently  committeth  it  (being  a  mor- 
tal sin),  he  doth  not  truly  repent  of  it ;  and  whilst  he  is  im- 
penitent he  is  unpardoned  :  but  if  he  be  truly  penitent,  his 
heart  being  habitually  and  actually  turned  from  the  sin,  it 
will  be  forgiven  him  ;  but  not  till  he  thus  forsake  it. 

Quest.  III.  '  Is  the  day  of  grace  and  pardon  ever  past  in 
this  life  ? ' 


520  CHRISTIAN    DIRECTORY.  [PART  IV. 

Afisw.  The  day  of  grace  and  pardon  to  the  penitent,  is 
never  past  in  this  life  • :  there  is  no  day  or  hour  in  which  a 
true  penitent  person  is  not  pardoned  ;  or  in  which  the  im- 
penitent is  not  conditionally  pardoned,  that  is,  if  he  will 
truly  repent  and  believe  in  Christ :  and  as  for  the  day  of 
true  penitence,  it  is  not  past  to  the  impenitent ;  for  it  never 
yet  came,  that  is,  they  never  truly  repented.  But  there  is 
a  time,  with  some  provoking,  forsaken  sinners,  when  God 
who  was  wont  to  call  them  to  repentance  by  outward  preach- 
ing and  inward  motions,  will  call  and  move  them  so  no 
more,  but  leave  them  more  quietly  in  the  blindness  and 
hardness  of  their  hearts. 

Quest.  IV.  '  May  we  be  certain  of  pardon  of  sin  in  this 
life?' 

Amw.  Yes :  every  man  that  understandeth  the  covenant 
of  grace,  may  be  certain  of  pardon,  so  far  as  he  is  certain  of 
the  sincerity  of  his  faith  and  repentance,  and  no  farther : 
and  if  a  man  could  not  be  sure  of  that,  the  consolatory  pro* 
mises  of  pardon  would  be  in  a  sort  in  vain  ;  and  we  could 
not*  tell  how  to  believe  and  repent,  if  we  cannot  tell  when 
we  truly  do  it. 

Q/iust.  V.  'Can  any  man  pardon  sins  against  God;  and 
how  far?' 

Answ,  Pardon  is  the  remitting  of  a  punishment.  So  far' 
as  man  is  to  punish  sinners  against  God,  so  far  they  may 
pardon,  that  is,  remit  that  punishment ;  (whether  they  do 
well  in  so  doing,  is  another  question.)  Magistrates  are  to 
execute  corporal  penalties  upon  subjects  for  many  sins 
against  God,  and  they  may  pardon  accordingly.  The  pas- 
tors of  the  church,  who  are  its  guides  as  to  public  church- 
communidn,  may  remove  offenders  from  the  said  commu- 
nion, and  they  may  absolve  them  when  they  are  penitent, 
and  they  may  (rightfully  or  wrongfully)  remit  the  penalty 
which  they  may  inflict.  2.  The  pastors  of  the  church  may 
as  God's  officers,  declare  the  conditional  general,  pardon, 
which  is  contained  in  Ae  covenant  of  grace ;  and  diat  with 
particular  application  to  the  sinner,  for  the  comforting  of 
his  mind :  q.  d.  '  Having  examined  your  repentance,  I  de- 
clare to  you  as  the  minister  of  Christ,  that  if  it  be  as  you 

»  Some  speak  too  l^nuitly  aud  dangerouslj^  about  the  day  of  grace  being  pait 
in  this  life. 


CHAP.  XXXIII.]      CHRISTIAN  POLITICS.  521 

express   it,   without  dissembling  or  mistake,  your  repen- 
tance is  sincere,  and  your  sin  is  pardoned.'    3.    On  the 
same  terms  a  pastor  may  as  the  minister  or  messenger  of 
Christ,  deliver  this  same  conditional  pardon  contained  in 
the  covenant  of  grace,  as  sealed  by  the  sacraments  of  bap- 
tism and  the  Lord's  supper ;  v^hich  is  an  act  of  investiture ; 
9.  d.  '  I  do  as  the  minister  of  Christ,  hereby  seal  and  de- 
liver to  you  in  his  name,  the  pardon  of  all  your  sins  through 
his  blood ;  supposing  that  your  professed  faith  and  repen- 
tance be  sincere ;  otherwise  it  is  void  and  of  no  such  ef- 
fect.'    But  this  is,  1.  But  a  conditional  pardon,  though 
with  particular  application.     2.  And  it  is  but  a  ministerial 
act  of  delivery  or  investiture,  and  not  the  act  of  the  donor 
by  himself;  nor  the  gift  of  the  first  title:  so  that  it  is  no 
whit  proper  to  say,  that  the  minister  pardoneth  you  ;  but 
that  the  minister  bringeth  and  delivereth  you  the  pardon 
and  sealeth  it  in  his  master's  name ;  or  that  Christ  doth 
pardon  you,  and  send  it  you  by  his  minister.     As  it  is  ut- 
terly improper  to  say,  that  the  king's  messenger  pardoneth 
a  traitor,  because  he  bringeth  him  a  pardon  from  the  king* 
And  though  (if  we  agree  of  this  sense)  the  controversy  re- 
maining will  be  but  '  de  nomine,'  yet  is  it  not  of  small  mo- 
ment, when  abused  words  do  tend  to  abuse  the  people's  un- 
derstandings ;  he   that  saith,   '  I  forgive   your  sins,'  doth 
teach  the  people  to  take  him  for  a  God,  whatever  he  meaii* 
eth  in  himself;  and  blasphemous  words  will  not  be  suffi- 
ciently excused,  by  saying  that  you  have  not  a  blasphe- 
ming sense.     So  that  a  pastor  may,  1.     Declare  Christ's 
pardon.     2.  And  seal  and  deliver  it  conditionally  in  Christ's 
name.     But  he  cannot  pardon  the  internal  punishments  in 
this  life,  nor  the  eternal  punishments  of  the  next.    3.  But 
the  punishments  of  excommunication  he  may  pardon,  who 
must  execute  them. 

Quest,  vj.  '  Doth  God  forgive  sin  before  it  be  commit- 
ted (or  justify  the  sinner  from  it)? ' 

Answ.  No  :  for  it  is  a  contradiction,  to  forgive  that 
which  is  not,  or  to  remit  a  penalty  which  is  not  due.  But 
he  will  indeed  justify  the  person,  not  by  Christ's  righteous- 
ness, but  by  his  own  innocency  '  in  tantum,'  so  far  as  he  is 
no  sinner.  He  that  hath  not  committed  a  sin,  needeth  no 
pardon  of  it,  nor  any  righteousness  but  his  innocency,  to 


522  CHRISTIAN   DIRECTORY.  [PART  lY. 

jastify  him  against  the  false  accusation  of  doing  that  which 
he  neTer  did.  Gh>d  doth  prepare  the  sacrifice  and  remedy 
before  upon  the  foresight  of  the  sin  :  and  he  hath  made  an 
imiversal  act  of  pardon  beforehand,  which  shall  become  an 
actual  pardon  to  him  who  penitently  accepteth  it ;  and  he 
is  purposed  in  himself  to  pardon  all  whom  he  will  pardon ; 
so  that  he  hath  the  decretive  '  nolle  punire*  before.  But 
none  of  this  is  proper  pardon  or  the  justification  of  a  sin- 
ner, in  the  Gospel  sense,  as  shall  be  further  shewed. 

Quest.  VII.  'Is  an  elect  person  pardoned  and  justified, 
before  fSuth  and  repentance  ? ' 

Afuw,  (Laying  aside  the  case  of  infents,  which  depend- 
edi  upon  the  faith  of  others)  the  former  answer  will  serve 
for  tiiis  question. 

Quest.  VIII.  '  Is  pardon  or  justification  perfect  before 
death?' 

Answ.  1.  '  De  re  : '  1.  The  pardon  whidi  you  have  this 
year,  extendeth  not  to  the  sins  which  you  commit  the  next 
year  or  hour ;  but  there  must  be  a  renewed  act  of  pardon 
for  renewed  sins ;  though  not  a  new  Gospel,  or  covenant, 
or  act  of  oblivion  to  do  it :  but  the  same  Gospel-covenant, 
doth  morally  perform  a  new  act  of  pardon,  according  to  the 
Redeemer's  mind  and  will.  2.  The  pardon  which  we  have 
now,  is  but  constitutive  and  '  in  jure,'  and  but  virtual  as  to 
sentential  justification  :  but  the  sentence  of  the  judge  is  a 
more  perfective  act:  or  if  any  think  that  God  doth  now 
sentence  us  just  before  the  angels,  in  any  celestial  court, 
yet,  that  at  judgment  will  be  a  more  full  perfective  act.  3. 
The  executive  pardon  which  we  have  now,  which  is  oppo- 
site to  actual  punishing,  is  not  perfect  till  the  day  of  judg- 
ment; because  all  the  punishment  is  not  removed,  till  the 
last  enemy,  dealli,  be  overcome,  and  the  body  be  raised 
from  the  earth.  2.  And  now  the  controversy  '  de  nomine,' 
whether  it  be  proper  to  call  our  present  justification  or  par- 
don perfect,  is  easily  decided  from  what  is  said  '  de  re.' 

Quest.  IX.  'Is  our  pardon  perfect  as  to  all  the  sins  that 
are  past?' 

Ansto.  1.  As  to  the  number  of  sins  pardoned,  it  is  ;  for 
all  are  pardoned*  2.  As  to  the  species  of  the  act,  and  the 
plenary  effect,  it  is  not.  For,  1.  All  the  punishment  is  not 
removed.     2.  The  final  absolving  sentence  is  to  come.     3. 


CHAP.  XXXIII.]      CHRISTIAN  POLITICS.  5^3 

The  pardon  which  we  have  ie  as  to  its  continuance,  but  con- 
ditional ;  and  the  tenor  of  the  covenant  would  cease  the 
pardon  even  of  all  sins  past,  if  the  sinner's  faith  and  repen- 
tance should  cease :  I  speak  not '  de  eventu/  whether  ever 
any  do  fall  away,  but  of  the  tenor  of  the  covenant,  which 
may  prevent  falling  away.  Now  a  pardon  which  hath  yet 
muchto  be  done,  as  the  condition  of  its  continuance,  is  not 
so  perfect,  as  it  will  be  when  all  those  things  are  performed. 
Quest.  X.  *  May  pardon  or  justification  be  reversed  or 
lost?' 

Amw.  Whether  God  will  eventually  permit  his  true  ser- 
vants, so  far  to  fall  as  to  be  unjustified,  is  a  controversy 
which  I  have  written  of  in  a  fitter  place.  2.  But  *  quoad 
lobur  peccatoris,'  it  is  alas,  too  easy  to  &11  away,  and  be 
unjustified.  3.  And  as  to  the  tenor  of  the  covenant,  itcon- 
tinueth  the  promise  and  threatening  conditionally,  and  sup- 
posing the  sinner  defectible,  doth  threaten  damnation  to 
them  that  are  now  justified,  if  they  should  not  persevere, 
but  apostatize  \ 

Quest.  XI.  'Is  the  pardon  of  my  own  sins  to  be  believed 
*  fide  divina  ?  '  And  is  it  the  meaning  of  that  article  of  the 
creed,  *  I  believe  the  pardon  of  my  sins? ' ' 

Answ.  1.  I  am  to  believe  'fide  divina,'  that  Christ  hath 
purchased  and  enacted  a  conditional  pardon,  which  is  uni- 
versal, and  therefore  extendeth  to  my  sins  as  well  as  to  other 
men's ;  and  that  he  commandeth  his  ministers  to  ofier  me 
this,  andiUierein  to  ofier  me  the  actual  pardon  of  all  my  sins, 
to  be  mine  if  I  truly  repent  and  believe  :  and  that  if  I  do  so, 
my  sins  are  actually  pardoned.  And  I  am  obliged  accor- 
dingly to  believe  in  Christ,  and  take  him  for  my  Saviour, 
for  the  pardon  of  my  sins.  But  this  is  all  th)g  meaning  of 
the  creed,  and  Scripture,  and  all  that  is  of  Divine  belief* 
2.  But  that  I  am  actually  pardoned,  is  not  of  Divine  faith, 
but  only  on  supposition  that  I  first  believe ;  which  Scrip 
ture  telleth  not,  whether  I  do  or  not.  In  strict  sense,  I  must 
first  believe  in  Christ  for  pardon :  and  next,  in  a  larger 
sense,  I  must  believe  that  I  am  pardoned  ;  that  is,  I  must 
so  conclude  by  an  act  of  reason,  one  of  the  premises  being 
*  de  fide,'  and  the  other  of  internal  self-knowledge. 

i>  Col.i.33.     Rom.  xi.  2!l.     John  x v.  9. 


624  CHRISTIAN  DIRECTORY.  [PART  IV. 

Quest.  XII.  '  May  a  man  trust  in  his  own  faith  or  repen- 
tance for  his  pardon  and  justification,  in  any  kind  ?  ' 

Answ.  Words  must  be  used  with  respect  to  the  under- 
standing of  the  hearers  ;  and  perilous  expressions  must  be 
avoided  lest  they  deceive  men.  But  *  de  re/  1.  You  must  not 
trust  to  your  faith  or  repentance,  to  do  that  which  is  proper 
to  God,  or  to  Christ,  or  to  the  Gospel,  or  for  any  more  than 
their  own  part,  which  Christ  hath  assigned  them.  2.  You 
must  trust  to  your  faith  and  repentance  for  that  which  is 
truly  their  own  part.  And  should  you  not  trust  them  at  all, 
you  must  needs  despair,  or  trust  presumptuously  to  you 
know  not  what :  for  Christ  will  not  be  instead  of  faith  o^ 
repentance  to  you. 

Quest.  XIII.  '  What  are  the  several  causes  and  conditions 
of  pardon?' 

Answ.  1.  God  the  Father  is  the  principal  efficient,  giv- 
ing us  Christ,  and  pardon  with  and  dirough  him.  2. 
Christ's  person  by  his  sacrifice  and  merits  is  the  meritorious 
cause.  3.  The  Gospel-covenant  or  promise  is  the  instru- 
mental cause,  or  God's  pardoning  act  or  grant.  4.  Repen- 
tance is  the  condition  '  sine  qua  non,'  directly  '  gratia. finis,' 
in  respect  to  God,  to  whom  we  must  turn.  5.  Faith  in 
Christ  is  the  condition  *  sine  qua  non,'  directly  '  gratia  me- 
dii  principalis,'  in  respect  to  the  Mediator,  who  is  thereby 
received.  6.  The  Holy  Ghost  worketh  us  to  these  condi- 
tions. 

Tit.  2.  Directions  for  Obtaining  Pardon  from  God. 

Direct,  i.  '  Understand  well  the  office  of  Jesus  Christ  as 
our  Redeemer,  and  what  it  is  that  he  hath  done  for  sinners, 
and  what  he  undertake th  further  to  do.'  For  if  you  know 
not  Christ's  office  and  undertaking,  you  will  either  be  igno- 
rant of  your  true  remedy,  or  will  deceive  yourselves  by  a 
presumptuous  trust,  that  he  will  do  that  which  is  contrary 
to  his  office  and  will. 

Direct,  ii.  '  Understand  well  the  tenor  of  the  covenant 
of  grace; '  for  there  it  is  that  you  must  know,  what  Christ 
will  give,  and  to  whom,  and  on  what  terms. 

Direct,  iii.  '  Understand  well  the  nature  of  true  faith 


CHAl^.  XXXill.]      CHRISTIAN  POLITICS.  526 

and  repentance : '  ot  else  you  can  neither  tell  how  to  obtain 
pardon,  nor  to  judge  of  it. 

Direct,  iv.  *  Absolutely  give  up  yourselves  to  Christ,  in 
all  the  offices  of  a  Mediator,  Priest,  Prophet  and  King/ 
And  think  not  to  be  justified  by  one  act  or  part  of  Chris- 
tianity, by  alone  believing  in  Christ  as  a  sacrifice  for  sin. 
To  be  a  true  believer,  and  to  be  a  true  Christian  is  all  one : 
and  is  the  faith  in  Christ  which  is  the  condition  of  justifi- 
cation and  salvation.  Study  the  baptismal  covenant ;  for 
the  believing  in  God  the  Father,  Son  and  Holy  Ghost  there 
meant,  is  the  true  faith,  which  is  the  condition  of  our  par- 
don. 

Direct,  v.  '  Be  sure  that  your  repentance  contain  in  it  a 
desire  to  be  perfectly  holy  and  free  from  all  sin,  and  a  reso- 
lution against  all  known  and  wilful  sinning,  and  particularly 
that  you  would  not  commit  the  same  sins,  if  you  had  again 
the  same  temptations,'  (supposing  that  we  speak  not  of 
such  infirmities  as  good  men  live  in ;  which  yet  you  must 
heartily  desire  to  forsake). 

Direct,  vi.  '  Pray  earnestly  and  believingly  for  pardon 
through  Christ : '  even  for  the  continuance  of  your  former 
pardon,  and  for  renewed  pardon  for  renewed  sins  ;  for  pray- 
er is  God^s  appointed  means,  and  included  in  faith  and  re- 
pentance, which  are  the  summary  conditions. 

Direct,  vii.  'Set  all  right  between  you  and  your  neigh- 
bours,' by  forgiving  others,  and  being  reconciled  to  them, 
and  confessing  your  injuries  against  them,  and  making 
them  restitution  and  satisfaction  ;  for  this  also  is  included 
in  ydur  repentance,  and  expressly  made  the  condition  of 
your  pardon. 

Direct,  viii.  *  Despise  not  the  sacramental  delivery  of 
pardon,  by  the  ministers  of  Christ ; '  for  this  belongeth  to 
the  full  investiture  and  possession  of  the  benefit :  nor  yet 
the  spiritual  consolation  of  a  skilful,  faithful  pastor,  nor 
public  absolution  upon  public  repentance,  if  you  should 
fall  under  the  need  of  such  a  remedy. 

Direct,  ix.  '  Sin  no  more.'  I  mean,  resolvedly  break  off 
all  that  wilful  sin  of  which  you  do  repent :  for  repentings, 
and  purposes,  and  promises  of  a  new  and  holy  life,  which 
are  ineffectual,  will  never  prove  the  pardon  of  your  sins ; 
but  shew  your  repentance  to  be  deceitful. 


526  CHRISTIAN    DIRECTORY.  [PART  IV. 

Direct,  x.  *  Set  yourselves  faithfully  to  the  Use  of  all 
those  holy  means,  which  God  hath  appointed  for  the  over- 
coming of  your  sins ;  and  to  that  life  of  holiness,  righteous- 
ness, love  and  sobriety,  which  is  contrary  to  them.'  Other- 
wise your  repentance  is  fraudulent  and  insufficient :  these 
means  and  no  less  than  all  these,  must  be  used  by  him,  that 
will  make  sure  of  the  pardon  of  his  sins  from  God  :  and  he 
that  thinketh  all  this  too  much,  must  look  for  pardon  some 
other  way,  than  from  the  mercy  of  God,  or  the  grace  of 
Christ :  for  God's  pardon  is  not  to  be  had  upon  any  other 
terms,  than  those  of  God's  appointment.  He  that  will 
make  new  conditions  of  his  own,  must  pardon  himself  if  he 
can,  on  those  conditions :  for  God  will  not  be  tied  to  the 
laws  of  sinners t 


CHAPTER  XXXIV. 

Cases  and  Directions  about  Self-judgir^. 
Tit.  1.  Cases  of  Conscience  about  Self-judging. 

Because  I  have  said  so  much  of  this  subject  in  the  third 
part  of  my  "  Saints'  Rest,"  and  in  a  "  Treatise  of  Self-ac- 
quaintance," and  in  my  "  Directions  for  Peace  of  Con- 
science," and  before  in  this  book,  I  shall  be  here  the  briefer 
in  it. 

Quest.  1.  '  What  are  the  uses  and  reasons  of  self-judging, 
which  should  move  us  to  it?  ' 

Answ.  In  the  three  foresaid  Treatises  I  have  opened 
them  at  large.  In  a  word,  without  it,  we  shall  be  strangers 
to  ourselves ;  we  can  have  no  well-grounded  comfort,  no 
true  repentance  and  humiliation,  no  just  estimation  of 
Christ  and  grace,  no  just  observance  of  the  motions  of 
Ood's  Spirit,  no  true  application  of  the  promises  or  threat- 
enings  of  the  Scripture,  yea,  we  shall  pervert  them  all  to  our 
own  destruction ;  no  true  understanding  of  the  providence 
of  God,  in  prosperity  or  adversity ;  no  just  acquaintance 
with  our  duty  :  a  man  that  knoweth  not  himself,  can  know 
neither  God,  or  any  thing  aright,  nor  do  any  thing  aright ; 


CHAP.  XXXIV.]     CHRISTIAN  POLITICS.  527 

he  can  neither  live  reasonably,  honestly,  safely  nor  comfor- 
tably, nor  suffer  or  die  with  solid  peace. 

Quest.  II.  '  What  should  ignorant  persons  do,  whose  na- 
tural capacity  will  not  reach  to  so  high  a  work,  as  to  try 
and  judge  themselves  in  matters  so  sublime  ? ' 

Answ.  1.  There  is  no  one  who  hath  reason  and  parts 
sulRcient  to  love  God,  and  hate  sin,  and  live  a  holy  life,  and 
believe  in  Christ,  but  he  hath  reason  and  parts  sufficient  to 
know  (by  the  use  of  just  means)  whether  he  do  these  things 
indeed  or  not.  2.  He  that  cannot  reach  assurance,  must 
take  up  with  the  lower  degrees  of  comfort,  of  which  I  shall 
speak  in  the  Directions. 

Quest.  III.  'How  far  may  a  weak  Christian  take  the 
judgment  of  others,  whether  his  pastor,  or  judicious  ac- 
quaintance, about  his  justification  and  sincerity?  ' 

Answ.  1.  No  man's  judgment  must  be  taken  as  infallible 
about  the  sincerity  of  another  ;  nor  must  it  be  so  far  rested 
on,  as  to  neglect  your^ullest  search  yourself;  and  for  the 
matter  of  fact,  what  you  have  done,  or  what  is  in  you,  no 
man  can  be  so  well  acquainted  with  it  as  yourselves.    2. 
But  in  judging  whether  those  acts  of  grace  which  you  des- 
cribe, be  such  as  God  hath  promised  salvation  to,  and  in 
directing  you  in  your  self-judging,  and  in  conjecturing  at 
your  sincerity  by  your  expressions  and  your  lives,  a  faith* 
ful  friend  or  pastor  may  do  that,  which  may  much  support 
you,  and  relieve  you  .against  inordinate  doubts  and  fears, 
and  shew  you  that  your  sincerity  is  very  probable.     Espe- 
cially if  you  are  assured  that  you  tell  him  nothing  but  the 
truth  yourselves  ;  and  if  he  be  one  that  is  acquainted  with 
you  and  your  life,  and  hath  known  you  in  temptations,  and 
one  that  is  skilful  in  the  matters  of  God  and  conscience, 
and  one  that  is  truly  judicious,  experienced  and  faithful,  and 
is  not  biassed  by  interest  or  affection ;  and  especially  when 
he  is  not  singular  ia  his  judgment,  but  the  generality  of 
judicious  persons  who  know  you,  are  of  the  same  mind  ;  in 
this  case  you  may  take  much  comfort  in  his  judgment  of 
your  justification,  though  it  cannot  give  you  any  pooper 
certainty,  nor  is  to  be  absolutely  rested  in. 


528  CHRISTIAN  6IRECTORY.  [part   IV. 

Tit.  2.  Directions  for  Self-judging  as  to  our  Actions. 

Direct,  i.  '  Let  watchfulness  over  your  hearts  and  lives 
I  be  your  continual  work.'     Never  grow  careless  or  neglect- 
;  ful  of  yourselves  :  keep  your  hearts  with  all  diligence.     As 
an  unfaithful  servant  may  deceive  you,  if  you  look  after  him 
but  now  and  then ;  so  may  a  deceitful  heart.    Let  it  be  con- 
tinually under  your  eye. 

Object.  *  Then  I  must  neglect  my  calling,  and  do  no- 
I  •  thing  else.' 

^  Answ.  It  need  not  be  any  hindrance  to  you  at  all.     As 

every  man  that  foUoweth  his  trade  and  labour,  doth  still 
take  heed  that  he  do  all  things  right,  and  every  traveller 
taketh  heed  of  falling,  and  he  that  eateth  taketh  heed  of 
poisoning  or  choaking  himself,  without  any  hindrance,  but 
to  the  furtherance  of  that  which  he  is  about :  so  is  it  with  a 
Christian  about  his  heart :  vigilant  heedfulness  must  never 
be  laid  by,  whatever  you  are  doing. 

Direct,  ii.  *  Live  in  the  light  as  much  as  is  possible.'  I 
mean  under  a  judicious,  faithful  pastor,  and  amongst  un- 
derstanding, exemplary  Christians  ;  for  they  will  be  still  ac- 
quainting you  with  what  you  should  be  and  do;  and  your 
errors  will  be  easily  detected,  and  in  the  light  you  are  not 
so  like  to  be  deceived. 

Direct.  \\\.  *  Discourage  not  those  that  would  admonish 
or  reprove  you,  nor  neglect  their  opinion  of  you.'  No,  not 
the  railings  of  an  enemy  ;  for  they  may  tell  you  that  in  an- 
ger (much  more  in  fidelity)  which  it  may  concern  you  much 
to  hear,  and  think  of,  and  may  give  you  some  light  in  judg- 
ing of  yourselves. 

Direct,  iv.  'If  you  have  so  happy  an  opportunity^  en- 
gine some  faithful  bosom  friend  to  watch  over  you,  and  tell 
you  plainly  of  all  that  they  see  amiss  in  you.'  But  deal  not 
so  hypocritically  as  to  do  this  in  the  general,  and  then  be 
angry  when  he  performeth  his  trust,  and  discourage  him  by 
your  proud  impatience. 

Direct,  v.  '  Put  yourselves  in  another's  case,  and  be  im- 
partial.' When  you  cannot  easily  see  the  faults  of  others, 
inquire  then  whether  your  own  be  not  as  visible,  if  you 
were  as  ready  to  observe  and  aggravate  them      And  surely 


CHAP.  XXXIV.]      CttRISTlAN    POLITICS. 

none  more  concern  you  than  yoar  own,  nor  should  be  so 
odious  and  grievous  to  you ;  nor  are  so,  if  you  are  truly 
penitent. 

Direct,  vi.  '  Understand  your  natural  temper  and  incli- 
nation, and  suspect  those  sins  which  you  are  naturally  most 
inclined  to,  and  there  keep  up  the  strictest  watch.' 

IKrect*  VII.  'Understand  what  temptations  your  place, 
and  calling,  and  relations,  uid  company  do  most  subject  you 
to;  and  there  be  most  suspicious  of  yourselves.' 

l>^«c^.'Viii.  '  Mark  yourselves  well  in  the  hour  of  temp- 
tation : '  for  then  it  is  that  the  vices  will  appear,  which  be- 
fore lay  covered  and  unknown. 

Direct,  ix.  '  Suspect  yourselves  most  heedfuUy  of  the 
most  common  and  most  dangerous  sms.'  Especifiilly  un- 
belief and  want  of  love  to  God,  and  a  secret  preferring  of 
earthly  hopes  before  the  hopes  of  the  life  to  come  ;  and 
selfishness,  and  pride,  and  sensual  pleasing  of  the  Aeshly 
appetite  and  fancy :  these  are  the  most  common,  radical 
and  most  mortal^  damning  sins. 

Direct,  x.  '  Take  certain  times  to  call  yourselves  to  a 
special  strict  account.'  ^  As  L  At  your  preparation  for  the 
Lord's  day  at  the  end  of  every  Week.  2.  In  your  prepara- 
tion for  the  fita^crattent  'Of  Christ's  body  and  blood.  3.  And 
before  a  day  of  hilmtliation.  4.  In  a  time  of  sickness  or 
other  affiiction.  5.  Yea,  tttrj  liight  review  the  acttens  of 
the  foregoing  day.  He  that  useth  to  call  his  conscience 
seriously  to  accounts  iii'lik^st  to  keep  his  aiocounts  in  order, 
and  to  be  ready  to  give  them  up  to  Christ. 

Direct,  xi.  '  Make- not  tight  of  any  sin  which  you  disco- 
ver in  your  self-examination.'  But  humble  yourselves  for 
it  before  the  Lord,  and  be  affected  according  t6  its  impor- 
tance, both  in  its  guilt  and  eyil  signification. 

Direct,  xii.  *  And  let  the  end  of  all  be  the  renewed  exer- 
cise of  faith  and  thankfulness,  and  resolutions  for  better 
obedience  hereafter.'  That  you  may  see  more  of  the  need 
and  use  of  a  Saviour,  and  may  thankfully  magnify  that 
grace  which  doth  abound  where  sin  abounded ;  andf  niay 
walk  the  more  watchfully  and  holily  for  the  time  to  come. 


VOL.   VI.  M  M 


530  CUmiSTIAN  DIRKCTOEY.  [PART  IT. 


7Vl.  3.  Directions  for  Self-judging  as  to  our  Estates,  to  hwm 
whether  we  are  m  a  RegeneraU  and  JuU^ed  State,  or  noi. 

Direct,  U  '  If  you  would  so  judge  of  the  state  of  your 
souls,  as  not 'to  be  deceived^  come  not  to  the  trial  with  an 
over-confident  prejudice  or  conceit  of  your  own.  condition, 
either  as  good  or  bad.'  He  that  is  already  so  prepossessed 
as  to  resolve  what  to  judge  before  he  trieth,  doth. make  his 
trial  but  a  9ieans  to  confirm  him  in  his  conceit. 

Direct,  ii.  *  Let  not  self-love,  partiality,  or  pride  on  the 
one  side,  or  fear  on  the  other  side,  pervert  your  judgment 
in  the  trial,  and  hinder  you  from  the  discerning  of  the 
truth/  'Some  men  cannot  see  the  clearest  evidences  of  their 
imsanctified  hearts,  because  self-love  will  give  them  leave 
to  believe  nothing  of  themselves  which  is  bad  or  sad.  They 
will  believe  that  which  is  good  and  pleasant,  be  it  never  so 
evidently  false.  As  if  a  thief  could  be  saved  from  the  gal- 
lows, by  a  strong  conceit  that  he  is  a  true  man :  or  the  con- 
ceit that  one  is  learned,  would  make  him  learned.  Others 
through  timorousness  can  believe  nothing  that  is  good  or 
comfortable  of  themselves  :  like  a  man  on  the  top  of  a  stee- 
ple, who  though  he  know  that  he  standeth  fast  and  safe,  yet 
trembleth  when  he  looketh  down  and  can  scarce  believe 
his  own  understanding.  Silence  all  the  objections  of  an 
over-timorous  mind,  and  it  will  doubt  and  tremble  still. 

Direct,  iii.  '  Surprise  not  yourselves  on  the  sudden  and 
unprepared,  with  the  question,  whether  you  are  justified  or 
not ;  but  set  about  it  as  the  most  serious  business  of  your 
life.'  A  great  and  difficult  question  must  have  a  well-studied 
answer,  and  not  to  be  answered  hastily  and  rashly.  If  one 
should  meet  you  in  the  street,  and.  demand  some  great  and 
long  account  of  you,  you  would  desire  him  to  stay,  tiU  you 
review  your  memorials,  or  have  time  to  cast  it  up.  Take 
some  appointed  time  to  do  this,  when  you  have  no  intruding 
thoughts  to  hinder  you,  and  think  not  that  it  must  be  re- 
solved easily  or  quickly  upon  the  first  inquiry,  but  by  the 
most  sober  and  judicious  consideration,  and  patient  atten- 
dance till  it  be  done. 


CHAP.  XXXIV.]        CHRISTIAN  POLITICS.  531 


^  IV.  'Understand  the  tenor  of  the  coreuant  of 
grace,  which  is  the  law  that  you  most  judg^  of  your  estates 
by : '  for  if  you  mistake  that,  you  will  err  in  the  concloaion. 
He  is  an  unfit  judge,  who  is  ignorant  of  the  law. 

Direct,  v.  '  Mistake  not  the  nature  of  true  ftdth  in 
Christ.'  Those  that  think  it  is  a  believing  that  they  are  ac- 
tually pardoned,  and  shall  be  saved,  do  some  of  them  pre- 
sume or  believe  it  when  it  is  false,  and  some  of  them  des* 
pair,  because  they  cannot  believe  it.  And  those  that  think 
that  fieuth  is  such  a  recumbency  on  Christ  as  always  quiet- 
eth  the  mind,  do  think  they  have  no  faith,  when  they  have 
no  such  quietness :  and  those  that  think  it  is  only  the  rest- 
ing on  the  blood  of  Christ  for  pardon,  do  take  up  with  that 
which  is  no  true  faith :  but  he  that  knoweth  that  faith  in 
Christ,  is  nothing  else  but  Christianity,  or  consenting  to 
the  Christian  covenant,  may  know  that  he  consenteth,  even 
when  he  findeth  much  timorousness  and  trouble,  and  taketh 
not  up  with  a  deceitful  faith. 

Direct,  vi.  '  Remember  in  your  self-judging,  that  the 
will  is  the  man,  and  what  you  truly  would  be,  that  you  are, 
in  the  sense  of  the  covenant  of  grace. 

Direct*  vii.  '  But  remember  also  that  your  endeavours 
must  prove  the  truth  of  your  desires,  and  that  idle  wishes 
are  not  the  denominating  acts  of  the  will.' 

Direct,  viii.  '  Also  your  successes  must  be  the  proof  of 
the  sincerity  of  your  endeavours  :'  for  such  striving  against 
sin  as  endeth  in  yielding  to  it,  and  not  in  victory,  is  no 
proof  of  the  uprightness  of  your  hearts. 

Direct,  ix.  '  Mark  what  you  are  in  the  day  of  trial :'  for 
at  other  times  it  is  more  easy  to  be  deceived:  and  record 
what  you  then  discover  in  yourself:  what  a  man  is  in  trial, 
that  he  is  indeed. 

Direct,  x.  'Especially  try  yourselves  in  the  great  point 
of  forsaking  all  for  Christ,  and  for  the  hopes  of  the  fruition 
of  God  in  glory.'  Know  once  whether  Ood  or  the  cieature 
can  do  more  with  you,  and  whether  heaven  or  earth  be 
dearer  to  you,  and  most  esteemed,  and  practically  pre- 
ferred, and  then  you  may  judge  infallibly  of  your  state.' 

Direct,  xi.  'Remember  that  in  melancholy  and  weak- 
ness of  understanding,  you  are  not  fit  for  the  casting  up  of 


fiSS  CHRf&TIAN    DIR£€TOKY.  [PAJIT  IV. 

■o  fjreiat  aceovnts ;  Irat  mutt  take  up  with  the  remembrance 
I  of  former  disGOveriet,  ami  with  the  judgaikent  of  the  Judi* 
1  cionav  ami  be  patient  till  a  fitter  season,  before  you  can  ex- 
;  pect  to  see  in  yoarselyea  the  clear  evidence  of  yonr  state. 

Direct*  xii.  '  Neither  forget  what  former  discoyeries  yon 
have  made^Dor  yet  wholly  rest  in  them,  without  renewing 
yonr  self-eiaminatiom'  They  that  have,  found  their  sinoe- 
rity,  and  think  that  ihe  next  time  they  are  in  donbt,  diey 
should  fetch  no  comfort  from  what  is  past,  do  deprire  them- 
selves  of  much  of  the  means  of  their  peaee.  And  those 
that  trust  all  to  the  former  discoyeriee. of  their  good  eatate» 
do  proceed  upon  unsafe  and  negligent  principlsto ;  and  wUl 
find  that  such  slotfiful  and  venturong  couraesy  will  not 
serve  turn. 

Direct*  xiii.  *  Judge  not  of  yourselves  by  that  which  is 
unusual  and  extraordinary  with  you,  but  by  the  tenor  and 
drift  of  your  hearts  knd  lives/  A  bad  man  may  eeem  good 
in  some  good  mood;  and  a  good,  man  may  soem  bad  in 
some  extraordinary  fiedL  To  judge  of  a  bad  man  by  his 
best  hours,  and  of  a  good  man  by  his  worst,  is  the  way  to 
be  deceived  in  them  both. 

Direct,  xiv.  *  Look  not  unequally  at  the  ^od  or  evil 
that  is  in  you ;  but  consider  them  boUi  impartially  as  they 
are.'  If  you  observe  all  the  good  only  that  is  in  you,  and 
overlook  the  bad ;  or  search  after  nothing  but  your  fiiults, 
and  overlook  your  graces ;  neither  of  these  ways  will  bring 
you  to  true  acquaintance  with  yourselves. 

Direct,  xv.  'Look  not  so  much  either  at  what  you 
should  be,  or  at  what  others  are,  as  to  forget  what  you  are 
yourselves.'  Some  look  so  much  at  the  glory  of  that  full 
perfiection  which  they  want,  ag  that  their  present  grace 
seemeth  nothing  to  them ;  like  a  candle  to  onie  that  hath 
been  gazing  on  the  sun.  And  some  look  so  much  at  the 
debauchery  of  the  worst,  that,  they  think  their  •  lesser 
wickedness  to  be  holiness. 

Direct,  xvi.  'Suffer  not  your  minds  to  wander  in  con- 
fusion, when  you  set  yourselves  to  so  great  a  work:'  but 
keep  it  close  to  the  matter  in  hand,  and  drive  it  on  till  it 
have  come  to  some  satisfaction  and  conclusion. 

Direct,  xvii.  'If  you  are  not  able  by  meditation  to  do 


CUAF.XKXIV.]      .     CHRISTIAN  POLITICS.  £33 

it  of  yoiinelVeB^  get  the  help  of  some  able  friieiid  or  pastor, 
and  da  it  in  a  way  of  conference  with  him:'  for  conference 
wiU^hold  your  own  thoaghts  to  their  task ;  and  your  pastor 
may  guide  them,  and  tell  you  in  what  order  to  proceed,  and 
confute  your  mistakes,  besides  confirming  you  by  his  judg- 
ment jof  your  case* 

IMrtect.  xviii^  'If  you  cannot  have  such  help  alhand, 
write  down  the  signs  by  which  you  judge  either  well  or  ill 
of  yourself ;  and  send  them  to  some  judicious  divine  for  his 
judgment  and  counsel  thereupon.' 

Directs,  XIX,  *  Expept  not  that  your  assurance  should  be 
perfect  in  this  life :'  for  till  all  grace  be  perfect,  that  cannot 
be.<perfect«  Unjust  expectations  disappointed  are  the 
cansetof  much  .disquietment*  \ 

.  Directs  xx.  'Distinguish  between  the  knowledge  of^ 
your  justification,  and  the  comfort  ^  of  it.'  Many  an  one 
may  si^^and  be  convinced  that  he  is  sincere,  and  yet  have 
iitd^  comfort  in  it,  through  a  sad  /or  distempered  state  of 
mind. or  body, i and ^unpreparedness  for  joy;  or  through 
somevexpectatvNis  of  enthusiastic  comforts. 

jDiVec^xxK' Exercise  grace  whenever  you  would  see 
it:'  idle  habits  are  toot  perceived*  Believe  and  repent  till 
you  feel  that  you  do  believe  and  repent,  and,  love  God  till 
you  fe^l  that  you  lo^e  him;.- 

Direct n  xxii.  'Labour  to  increase  your  grace  if  you 
would  be  sure  of  it.':  For  a  little  grace  is  hardly  perceived ; 
when  strong  and  great  degrees  do  easily  manifest  them* 
selves*  . 

Direct., xxiUs'  Recordiwhat  sure  discoveries,  you  have 
made  'of  your  estate  upon  the 'best  inquiry^  that  it  may  etand 
you  in  stead  at  a  time  of  further  need :'  foir  though  it  will 
not  warrant  you  to  search  no  more,  it  will  be  very  useful  to 
you,  in  your  after-doubtingsw 

Durecl.  XXIV.. 'What  you  cannot  do  at  one  time,  follow 
on  again  and  again  till  you  have  finished.'  A  business  of 
that  consequence  is  not  to  be  laid  down  through  weariness 
or  discouragement.  Happy  is  he  that  in  all  his  life,  hath 
got  assurance  of  life  everlasting. 

Direct,  xxv.  '  Let  all  your  discoveries  lead  you  up  to 
further  duty.'    If  you  find  any  cause  of  doubt,  let  it  quick- 


534  CHEIHTIAN    DIR£CTORY.  [PAET  IV. 

/  en  yoa  to  diligence  in  remaring  it.    If  yon  find  lincerity, 
/  turn  it  into  joyful  thanks  to  your  Regenerator :  and  stop 
not  in  the  bare  discovery  of  your  present  state,  as  if  yon  bad 
no  more  to  do. 

Direct,  xxru  *  Conclude  not  the  worse  of  the  effects  of 
a  discovery  of  your  bad  condition,  than  there  is  cause.' 
Remember  that  if  you  should  find  that  you  are  unjustified, 
it  followeth  not  that  you  must  continue  so :  you  search  not 
after  your  disease  or  misery  as  incurable,  but  as  one  that 
hath  a  sufficient  remedy  at  hand,  even  brought  to  your 
doors,  and  cometh  a  begging  for  your  acceptance^  and  is 
fireely  offered  and  urged  on  you :  and  therefore  if  you  find 
that  you  are  unregenerate,  thank  God  that  halb  shewed 
you  your  case;  for  if  you  had  not  seen  it,  you  had  perished 
in  it :  and  presendy  give  up  yourselves  to.  Ood  in  Jesus 
Christ,  and  then  you  may  boldly  judge  better  of  yourselves  | 
^  it  is  not  for  despair,  but  for  recovery  that  you  are  called  to 
try  and  judge.  Nay,  if  you  do  but  find  it  too  hard  a  ques- 
tion for  you,  whether  you  have  all  this  while  been  sincere 
or  not,  turn  from  it,  and  resolvedly  give  up  yourselves  to 
Gbd  by  Christ,  and  place  your  hopes  in  the  life  to  come, 
and  turn  from  this  deceitful  world  and  flesh,  and  Aen  the 
case  will  be  plain  for  the  time  to  come.  If  you  doubt  of 
your  former  repentance,  repent  noW/  and  put  it  out  of  doubt 
from  this  time  forward. 

Direct,  xxvii.  'When  you  cannot  at  the  present  reach 
assurance,  undervalue  not  a  true  probability  or  hope  of 
your  sincerity :  and  still  adhere  to  universal  ^hu^e,  which  is 
the  foundation  of  your  special  grace  and  comfort.'  I  mean, 
L  The  infinite  goodness  of  Ood,  and  his  mercifulness  to 
man.  2.  The  sufficiency  of  Jesus  Christ  our  Mediator.  3. 
The  universal  gifl  of  pardon  and  salvation,  which  is  con- 
ditionally made  to  all  men,  in  the  Gospel.  Remember  that 
the  Gospel  is  glad  tidings  even  to  tiiose  that  are  uncon- 
verted. Rejoice  in  this  universal  mercy  which  is  offered 
you,  and  that  you  are  not  as  the  devils,  shut  up  in  despair : 
and  much  more  rejoice  if  you  have  any  probability  that  you 
are  truly  penitent  and  justified  by  &ith:  let  this  support 
you  till  you  can  see  more. 
V        Direct,  xxvm.  'Spend  much  more  time  in  doing  your 


CHAP.  XXXI.]         CHRISTIAN    VOLITICS.  535 

doty,  than  in  trying  your  estate/    Be  not  so  much  in  ask-// 
ing»  How  shall  I  know  that  I  shall  be  saved  ?  as  in  asking, 
Wmt  shall  I  do  to  be  sared  ?    Study  the  duty  of  this  day 
of  your  visitation,  and  set  yourselves  to  it  with  all  your 
might.    Seek  first  the  things  that  are  above,  and  mortify 
your  fleshly  lusts  :  give  up  yourselves  to  a  holy,  heavenly 
life,  and  do  all  the  good  that  you  are  able  in  the  world : 
seek  after  God  as  revealed  in  and  by  our  Redeemer :  and 
in  thus  doing,  L  Grace  will  become  more  notable  and  dis- 
cernible.   2.  Conscience  will  be   less  accusing  and  con- 
denming,  and  will  more  easily  believe  the  reconciledness  of 
Gbd.    3.  You  may  be  sure  diat  such  labour  shall  never  be 
lost ;  and  in  well-doing  you  may  trust  your  souls  with  God. 
4.  Thus  those  that  are  not  able  in  an  argumentative  way  to 
try  their  state  to  any  full  satisfaction,  may  get  that  comfort 
by  feeling  and  experience,  which  others  get  by  ratiocina- 
tion.   For  the  very  exercise  of  love  to  God  and  man,  and  of 
a  heavenly  mind  and  holy  life,  hath  a  sensible  pleasure  in 
itself,  and  delighteth  the  person  who  is  so  employed :  as  if 
a  man  were  to  take  the  comfort  of  his  learning  or  wisdom, 
one  way  is  by  the  discerning  his  learning  and  wisdom,  and 
thence  inferring  his  own  felicity :  but  another  way  is  by 
exercising  that  *  learning   and  wisdom  which  he  bath,  in 
reading  and  meditating  on  some  excellent  books,  and  ma- 
king discoveries  of  some  mysterious  excellencies  in  arts 
and  sciences,  which  delight  him  more  by  the  very  acting, 
than  a  bare  conclusion  of  his  own  learning  in  the  gene- 
ral, would  do.     What   delight  had  the  inventors  of  the 
sea-chart  and   magnetic  attraction,   and  of  printing,  and 
of  guns,  in  their  inventions  !    What  pleasure  had  Galileo 
in  his  telescopes,  in  finding  out  the  inequalities  and  shady 
parts  of  the  moon,  the  Medicean  planets,  the  adjuncts  of 
Saturn,  the  changes  of  Venus,  the  stars  of  the  Milky  Way, 
8ic. ;  even  so  a  serious,  holy  person,  hath  more  sensible 
pleasures  in  the  right  exercise  of  faith,  and  love,  and  holi- 
ness, in  prayer  and  meditation,  and  converse  with  God, 
and  with  the  heavenly  hosts,  than  the  bare  discerning  of 
sincerity  can  afford.    Therefore  though  it  be  a  great,  im- 
portant duty  to  examine  ourselves,  and  judge  ourselves  be- 
fore God  judge  us,  and  keep  close  acquaintance  with  our 


536  CHKISTIAN    DIBECTOKY.  [PART  IV. 

own  hearts  and  afiairs,  yet  is  it  the  addition  of  the  daily, 
practice  of  a  hearenly  life,  which  most  be  our  chiefest 
business  and  delight.  And  he  that  is  ftuthful  in  them  both^ 
shall  know  by  experience  the  excellencies  of  Christianity 
and  holiness,  and  in  his  way  on  earth,  have  both  a  pros- 
pect of  heaven,  and  a  foretaste  of  the  everlasting  rest  and 
pleasures. 


£ND  OF  TH£  DIRECTORY,  AND  OF  THE  SlXTIl  VOLUAf£. 


if 


U.  F.UWARDS,  CBANF  COUBT,     FLEIT  STRSBT,  LONDON. 

20 


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Tim  IJHRARV  n\-  nR  !:rrf  iRr  T'lr  i  \sr 
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