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The Practical Works of Richard Baxter in 4 Volumes
was lithographed from the 1846 edition
published in London by George Virtue.

Volume 1 of The Practical Works of Richard Baxter
ISBN 1-877611-13-1

The 4 volume set The Practical Works of Richard Baxter
ISBN 1-877611-37-9

Second printing 2000

THE
PRACTICAL WORKS
OF

RICHARD
BAXTER

with a preface, giving some account of the author,
and of this edition of his practical works

AN
ESSAY ON HIS GENIUS, WORKS, AND TIMES;
AND A PORTRAIT

IN FOUR VOLUMES

VOLUME 1

Soli Deo Gloria Publications
... for instruction in righteousness ...

A PREFACE,

GIVING

SOME ACCOUNT OF THE AUTHOR,

AND OF

THIS EDITION OF HIS PRACTICAL WORKS.

It is no vain boast, through a fondness of our own nation, but is generally owned by our protestant brethren beyond the seas, that there is no language in which there are more valuable treatises of practical divinity to be met with, than in ours. And perhaps upon the strictest search and comparison, as far as there is any occasion for a decisive judgment, it might be found that there are no writings of that kind among us that have more of a true christian spirit, a greater mixture of judgment and affection, or a greater tendency to revive pure and undefiled religion; that have been more esteemed abroad, or more blessed at home, for the awakening the secure, instructing the ignorant, confirming the wavering, comforting the dejected, recovering the profane, or improving such as are truly serious; than the Practical Works of this author. Many of them have been often reprinted, and are as generally spread through the kingdom as any tracts whatever. Others of them have been printed but once, and are not so commonly known as they deserve. Others are small, and might in time be as good as lost, if not preserved by being joined with the rest of his works. This collection of them is designed for the benefit of the present age, and of posterity; to be a standing monument in our libraries of the unwearied endeavours of one to promote serious godliness in the land; who under a mean education made mighty improvements; who in a crazy body had a most active soul; and in a private sphere had a noble public spirit, that would have filled the most eminent station with advantage. It is also intended for the advantage of ministers and students in divinity, who will here have, at an easy rate, such a treasure of practical divinity as no other part of the christian church can furnish with. And for a help to families, who will here find what may suit them, in all their different relations, capacities, and circumstances, and under that vast variety of providential dispensations in which they may need assistance.

That great man, Bishop Wilkins, was used to say of Mr. Baxter, That if he had lived in the primitive times he had been one of the fathers of the church. What then more fit than a collection of his works, that posterity may be taught to do him justice? It was a great attempt in a time of war; and the going through with it at such a time is a hopeful prognostic, that the God of peace hath blessed ends to serve by it; a subserviency to which cannot but be a matter of comfortable reflection.

It is usual to prefix to collections of this sort, some historical account of the author. This were perhaps as little needful in the case of Mr. Baxter, as of any other that could be mentioned, because of the large account of himself that he left prepared for the press, which has been published since his death in folio; an abridgement of which was afterwards drawn up in octavo, that has been as generally read by persons of all sentiments and persuasions as most narratives of that kind. But that the want of it may not be charged as an unpardonable omission, and that such as have not consulted either of those narratives, may know what sort of person he was that was the author of those works, which after having been long extant separately, are here published together, the following brief account of him is thought fit to be added.

He was a native of Shropshire, and came into the world, Nov. 12, 1615. His family was of some standing in that county, and had made some figure. John Baxter, Esq. in the time of Edward the Fourth, was thrice bailiff of Shrewsbury; and owned a whole street in that town, which with other estates went with a daughter to Mr. Barker, of Hammond, grandfather to Colonel Mildmaye's lady. His nephew Roger married a co-heiress of Richard Leighton, of Leighton, Esq. by whom descended to him several hundreds per annum, of which he was deprived after long law-suits with the heir male. His son William was reduced to the quality of a freeholder, of £60 per annum, but was married to Elizabeth the daughter of Roger Biest, of Atcham Grange, a gentleman of £400 per annum. His son Richard married the daughter of Richard Forrester, of Sutton, of the family of Sir William Forrester, of Watling-street in Shropshire, who was secretary to Bishop Bonner. His son Richard married one of the Adeneys, who were wealthy clothiers in Worcestershire; and he was the father of our Richard, whose fame spread itself throughout the kingdom.

The estate of the family was clogged with debts, which among other inconveniences that attended it, proved a great hinderance in his education. The schoolmasters of his youth, who were such as those parts of the country then afforded, were neither eminent for their learning, nor the strictness of their morals. His greatest help in grammar learning was under Mr. John Owen, master of the free-school at Wroxeter, with whom he continued till he had been some time the captain of his school, and was advanced as far as his assistance would forward him. His friends not being able to support the charge of an academical life, his master Mr. Owen recommended him to Mr. Richard Wickstead, who was chaplain to the council at Ludlow, with whom he spent a year and half. The main advantage he had while he was with him, lay in the free use of his library, which was valuable: and this advantage he improved to his utmost. Afterwards, he went through a course of philosophy, with the assistance of the learned Mr. Francis Garbett, then minister of Wroxeter, who conducted his studies, and much encouraged him: and he was making a hopeful progress, when on a sudden he was diverted.

Being about eighteen years of age, he was persuaded to make trial of a court life, as the most likely way to rise in the world. In order to it, he was sent up to Whitehall, to Sir Henry Herbert, master of the revels. He received him courteously, but could not prevail with him to stay: his inclinations were set quite another way; and Providence had other purposes to serve by him in the world. He returned down into the country, and followed his studies with indefatigable earnestness; and soon made such improvements as amazed those that knew how slender his helps were, and how difficult it is for a man to beat out his way himself. Though he never led an academical life, (which he much desired,) yet by the divine blessing upon his rare dexterity and diligence, his sacred knowledge (as Dr. Bates expressed it in his funeral sermon) was in that degree of eminence, as few in the University ever arrive to.

His early seriousness was remarkable. Dr. Bates tells us, that his father said with tears of joy to a friend, My son Richard I hope was sanctified from the womb; for when he was a little boy in coats, if he heard other children in play speak profane words, he would reprove them, to the wonder of them that heard him. As he grew up, he listened to the instructions and example of his father, and abhorred those profane sports which were common on the Lord's days, in the places where he lived; and while the rest were dancing, he was employed in religious exercises. He betimes loved his Bible, and was afraid of sinning. He loathed the company of scoffers; and loved religion the better for their reproaches. And yet corruption even in him had its sallies in childhood and youth, which he afterwards lamented with great concern and sorrow. But when he was fourteen years of age, upon his reading "Parsons of Resolution," as corrected by Bunny,[1] such impressions were made upon his spirit as never wore off to the day of his death. His bodily weakness kept him afterwards very solicitous about the state of his soul: he read all the practical treatises he could meet with, in order to his direction and satisfaction; and yet was long kept with the calls of approaching death as it were at one ear, and the questionings of a doubtful conscience at the other. The exercise of his spirit was very pressing for a great while; till at length it pleased God to quiet him, by giving him a probability of the safety of his state, though he had not an undoubted certainty. He observes of himself, that though for the greatest part of his life afterwards, he had no such degree of doubtfulness as was any great trouble to him, or procured any sinking, disquieting fears, yet he could not say that he had such a certainty of his own sincerity in grace, as excluded all doubts and fears to the contrary.

From the age of twenty-one, till near twenty-three, his weakness was so great, that he hardly thought it possible he should live above a year; yet being willing to do some good to ignorant and careless sinners before he died, he even then entered into the ministry, and was examined and ordained by the bishop of Worcester, who also gave him a licence to teach school at Dudley, where Mr. Richard Foley, of Stourbridge, had a little before erected a free-school, which he committed to his care.

He owns that when he received orders, he never had read over the Book of Ordination, nor half the Book of Homilies, nor considered the Book of Common Prayer with any exactness, nor weighed sufficiently some controverted points in the Thirty-nine Articles: and yet having read Downham, and Sprint, and Burgess, he concluded they had the better of the nonconformists, with whom he then had no acquaintance; and being told that they were men of little learning, he concluded they were in the wrong; and having no scruples he freely subscribed as usually. But when after his settlement at Dudley, he came to read Ames's "Fresh Suit against Ceremonies," and other books on that side, he repented his rashness in subscribing so hastily, and grew dissatisfied as to some parts of conformity. He continued there preaching to a numerous auditory with good success for about three quarters of a year, and then removed to Bridgnorth, in Shropshire, where he became assistant to Mr. William Madstard. This removal was the more agreeable to him, because the place being privileged from all episcopal jurisdiction, except the triennial visitation of the archbishop, he was the less in danger of being put upon any part of conformity that he then scrupled. He never baptized with the sign of the cross, nor wore the surplice, (being not satisfied as to either,) and yet came into no trouble. At his first coming hither he was an instrument of the conversion of several to God and a holy life; but was not afterwards so successful here as in other places.

Soon after his settlement here, the et cætera oath put him upon a more close inspection into the English frame of church government, which he thought he had need to be well satisfied in, before he swore he would never consent to an alteration. He read Bucer de Gubernatione Ecclesiæ, Didoclavii Altare Damascenum, Parker de Politeia Ecclesiastica, and Baynes's Diocesan's Trial; and though upon the whole he saw no reason to believe all kind of episcopacy unlawful, he yet was far from so approving the English episcopacy, as to think it lawful to swear he would never consent to have it altered. And he observed upon this occasion, that that oath which was designed unalterably to subject the nation to diocesans, did but set many the more against them; and that instead of ruining the nonconformists, which was intended, it proved a great advantage to them, and inclined many to fall in with them.

The broils in Scotland quickly followed, that were occasioned by the imposing the Common Prayer Book, and English ceremonies. There were great tumults there, and the design was to subdue that nation by force: and at the same time there were great dissatisfactions in England upon the account of ship money, and other impositions that were reckoned illegal. The Scots entering into England, there was a form of prayer to be used against them in all churches, printed by the bishops, though there was no command of the king for it. Mr. Baxter would not use it, at which some were disturbed.

The long parliament upon its being opened, fell directly upon a reformation of church and state. Among other things that were determined, a committee was soon appointed to hear petitions and complaints against such as were scandalous among the clergy. Amongst other complainers the town of Kidderminster, in Worcestershire, had drawn up a petition against their vicar and his two curates as insufficient. The vicar was rather for compounding the business, than suffering the petition to be presented. The living was worth near £200 per annum, out of which he offered to allow £60 per annum to a sufficient preacher, to be chosen by fourteen trustees. They hereupon unexpectedly invited Mr. Baxter to give them a sermon; and upon hearing him, unanimously chose him to be their minister. He accepted their invitation, and settled among them, making this observation, That among all his changes he never went to any place he had before desired, designed, or thought of; but only to those places he never thought of till the sudden invitation did surprise him.

He spent two years at Kidderminster before the civil war broke out, and above fourteen years after, and yet never touched the vicarage house, though authorized by an order of parliament; but the old vicar lived there without molestation. He found the place like a piece of dry and barren earth; ignorance and profaneness as natives of the soil were rife among them: but by the blessing of Heaven upon his labour and cultivating, the face of paradise appeared there in all the fruits of righteousness. At first rage and malice created him much opposition; but it was soon over, and a special divine blessing gave his unwearied pains among that people an unexpected success.

On a day when they had in that town a yearly show, in which they walked about the streets with the painted forms of giants, he was one part of the game of the rabble. Having preached the doctrine of original sin, many railed at him, and represented him as saying that God hated and loathed infants. Thereupon he next Lord's day returned to the same doctrine again; and told them that if their children had no original sin, they had no need of Christ, or of baptism, or of renewing by the Holy Ghost. And after that, they were ashamed and silent. Another time one of the drunken beggars of the town reported, that Mr. Baxter was under a tree with a woman of ill fame. He got some that spread this report bound to their good behaviour; and then he that raised it confessed in court, that he saw Mr. Baxter in a rainy day stand on horseback under an oak in a thick hedge, and the woman mentioned standing for shelter on the other side the hedge, under the same tree, though he believed they saw not one another. They all asked Mr. Baxter forgiveness; and were released. At another time, when the parliament's order came down for demolishing all images of the Persons of the Trinity, the Virgin Mary, &c. in churches, or crosses in church-yards, the churchwarden of the town being about to take down a crucifix upon the cross in the church-yard, the drunken crew took the alarum, and ran with weapons to defend the crucifix. It being reported Mr. Baxter was the actor, they sought for him, and might probably enough have murdered him, had he come in their way. But as Providence ordered it he had taken a walk out of town; and in his return when the hurly-burly was over, he was surprised to hear some of them curse him at their doors; and quickly understood how fairly he had escaped. The next Lord's day he told them publicly, that seeing they so requited him, as to seek his blood, he was willing to leave them, and save them from that guilt. Whereupon they appeared amazed and ashamed, and took on terribly, and after all were loth to part with him.

But notwithstanding such opposition, his unwearied labours in this town had amazing success. He preached twice every Lord's day before the civil war; afterwards once; and once every Thursday, besides occasional sermons in the lectures at Worcester, Shrewsbury, Dudley, Sheffnall, &c. On the Thursday evenings such as were so disposed met at his house, one of them repeated the sermon, and afterwards they propounded to Mr. Baxter any doubts they had about it, or any other case of conscience, which he resolved. On Mondays and Tuesdays in the afternoon, in every week, he and his assistant took fourteen families between them for private catechising and conference, spending about an hour with a family. Every first Wednesday in the month he had a meeting for parish discipline. Every first Thursday in the month there was a meeting of the neighbouring ministers for discipline, and amicable disputation about matters theological: and every Thursday in the month besides, he had several ministers at his house, after the lecture was over, with whom the afternoon was spent in profitable conversation, till the neighbours came in to repetition and conference.

He had an attentive, diligent auditory, that was very numerous. On the Lord's day there was no disorder to be seen in the town, but you might hear a hundred families singing psalms, and repeating sermons, as you passed along the streets. When he first came, there might be a family in a street that worshipped God, and called on his name; and when he came away there was not above a family on the side of a street that did not do it. Nay, in the most unlikely families, even inns and alehouses, usually some in each house seemed to be religious. He had six hundred communicants; and there were not above twelve of them, of whose sincerity in religion he had not hopes. There were few families in the whole town that refused to submit to his private catechising and personal conference; and few went away without some tears, or seemingly serious promises of a godly life.

The greatest enemies of serious religion in that town were carried off by the war. When that was over he had the favour of the government there. He had a great interest in the affections of the inhabitants, for which his practising physic among them gratis, gave him a great advantage; and he had much assistance in his work, from the zeal and diligence of those among them that were pious. Many were won upon by their exemplary conversation. Their unity and concord were remarkable. All were of one mind, and mouth, and way. The private meetings that were kept up amongst them, (which were under his oversight and guidance,) were also very helpful to promote serious religion. His stated income was not above £90 per annum, besides which he some years had 60 or £80 a year of the booksellers for his books, which being given away amongst the people, (except so much as was necessary for his comfortable subsistence,) made them the readier to listen to him. He took several of their children that had capacities from school, and sent them to the University, where he maintained them by his own and others' contributions, some of which afterwards proved useful ministers.

One of his main difficulties when he fixed in this town, was how to set up any thing of a true ecclesiastical discipline, without being satisfied with the shadow instead of the reality of it on one hand, or unchurching the parish church on the other. Upon mature consideration, he determined to take the parish for the church, if they were willing to own their church membership, and acknowledge him for their pastor. He desired all that were willing, to give in their names, or some other way to signify their consent; and the rest he desired to be silent. This kept many quiet that were not church members, because they knew they might come in if they would. He baptized all their children, (if desired,) upon their giving an account of their faith. If the father were a scandalous sinner, he made him openly confess his sin with seeming penitence, before he would baptize his child. If he refused it, he forbore till the mother came to present it; rarely, if ever, finding both father and mother so destitute of knowledge and faith, as, in a church sense, to be utterly incapable. Sir Ralph Clare, a noted cavalier, discovered the greatest dissatisfaction of any in the parish, with his method of proceeding. He would not communicate unless he would administer the sacrament to him kneeling, and upon a distinct day, and not with those that received it sitting. Mr. Baxter having openly told the parishioners, that if they scrupled sitting at the Lord's table, they should have the liberty of their own gesture, sent word to Sir Ralph, that if he could not upon reasoning be otherwise satisfied, he would give it him kneeling; but that as for doing it at a distinct stated time from the rest, it would make such a breach or schism as he could have no hand in. However, the generality acquiesced; and church discipline was kept up, though not without some difficulty. A young fellow given to excessive drinking, offering himself to communion, was told that he could not be admitted, without a humble, penitent confession, and promise of amendment. He thereupon confessed his sin, and promised to amend, but soon relapsed. He was oft admonished, and as often renewed the profession of his concern, and promises of amendment. But still persisting, Mr. Baxter warned him publicly, and prayed earnestly for him several days successively in the church, but he was not reclaimed. At last he declared him utterly unfit for church communion, and required all to avoid unnecessary conversation with him. Afterwards he grew extravagantly mad, would freely curse Mr. Baxter to his face; and once as he was going into the church laid violent hands on him, with a design to have murdered him. He continued raging about a year, and then died of a fever, in great horror of conscience. Three or four more also were cast out; one for slandering, and the rest for drunkenness; and they were enraged and much the worse after it, and so were loud warnings to others. In short, so much of the presence of God did Mr. Baxter find accompanying him in his work, and so affectionate was his regard to the loving people of that place, that he would not willingly have changed his relation to them for any preferment in the kingdom, nor could he without force have been separated from them.

When the civil war broke out, he was dubious how to steer. He took the protestation which the parliament required, to defend the king's person, honour, and authority, the power and privileges of parliaments, the liberties of the subject, and the protestant religion, against the common enemy. And he joined with the magistrates of Kidderminster, in offering the same protestation to the people. A little after, the king's Declarations were read there in the market-place, and the commission of array was set on foot; upon which the rabble grew so riotous and furious, that he was advised to withdraw awhile from home. He retired to Worcester, and so to Gloucester, where he first met with the anabaptists; and after a month's absence he returned home, lest his absence should be interpreted either as the effect of fear on the account of some guilt, or as signifying his being against the king. At his return he found the drunken rabble very boisterous; and their common cry was this, We shall take an order with the puritans ere long. He did not think himself in safety if he stayed at home, and so he withdrew again. He preached at Alcester, on that Lord's day that was the day of Edge-hill fight; and was informed while he was preaching, by the noise of the cannon, that the armies were engaged. And the next day he went into the field of battle.

The soldiers on one side or the other still passing to and fro, and being ready to make a prey of whatsoever came before them, he determined to go to Coventry, and stay there till one side or other had got the victory, and the war was ended, which it was then thought would be in a very little time. The committee and governor of that city desired him to stay with them and lodge in the governor's house, and preach to the soldiers; which offer he readily accepted. He continued there a year, preaching once a week to the soldiers, and once on the Lord's day to the people, having nothing but his diet for his pains. Here he had the society of about thirty worthy ministers, who fled to the same place for safety, and among the rest, of Mr. Vines and Mr. Anthony Burgess. When his year expired, he found the war so far from being ended, that it had dispersed itself into almost all the land. He determined therefore to continue there another year; and in that time preached over all the controversies against the anabaptists, and against the separatists, and so kept the garrison sound. After the fight at Naseby, (not far from Coventry,) he went into the army to visit some of his old intimate friends. He stayed there a night, and got such intelligence as to their state as amazed him. He found plotting heads were designing to subvert both church and state. The sectaries were like to carry all before them, and were resolved to take down not only bishops, liturgies, and ceremonies, but all that did withstand them. This made him lament that the ministers had left the army, as they generally did, after Edge-hill fight. It made him also repent his refusing of Cromwell's invitation to be the pastor of his troop, when he first raised it; by which means he would have had an opportunity of dealing freely with those that afterwards headed much of the army, and were the forwardest in all the public changes. But he was told that it was not even yet too late to do service, if he would come into the army; and was invited by Colonel Whalley to be chaplain to his regiment. He returned to Coventry, and consulted the ministers that were there, and with their advice, (in order to do what in him lay to prevent the mischief that was threatened by the prevailing temper of the army,) he accepted the invitation.

When he came thither, Cromwell welcomed him but coldly. He set himself from day to day to discourse the officers and soldiers out of their mistakes, both religious and political. He found a few fiery, self-conceited men among them made all the noise and bustle, and carried about the rest as they pleased. Some of these became the laughing-stock of the soldiers before he left them. He marched with the army westward, and was at the taking of Bridgwater, and the siege of Bristol, and Sherborne Castle, and Exeter. He was also with Colonel Whalley before Banbury Castle, and at the siege of Worcester. He had full employment in opposing the sectaries in all places: and particularly he had at one place a dispute with them of a whole day's continuance. And by what success he met with, he found reason to apprehend, that if there had but been a competent number of ministers, each doing their part, the whole plot of the furious party might have been broken, and king, parliament, and religion preserved. But he was separated from the army by great weakness, occasioned by the loss of a gallon of blood at the nose; upon which, retiring to Sir Thomas Rouse's, he was taken up with daily medicines to prevent a dropsy, and was in continual expectation of death.

He did what he could to keep his people at Kidderminster free from a concern in the public changes. He kept them from taking the Covenant, as fearing it might be a snare to their consciences: nay, he prevented its being much taken in all that county. When the Engagement came out, he spake and preached against it, and dissuaded men from taking it. He had a whole day's disputation with Mr. Tombs, in his church at Bewdley, upon infant baptism; and thereby kept his people free from the spreading notions of those times. When the army was going against King Charles II. and the Scots, he wrote letters to several of the soldiers to tell them of their sin, and desired them at last to begin to know themselves. And instead of praying for their success in public, he freely inveighed against the forcing men to run to God upon such errands of blood and ruin; especially where brethren were concerned. He often and various ways declared against Cromwell's usurpation, when he had got the ascendant: he preached once before him after he was Protector, by means of the Lord Broghill and the Earl of Warwick: his text was 1 Cor. i. 10. The design of his sermon was to show how mischievous it was for politicians to maintain divisions in the church for their own ends. A little while after the Protector sent for him, and made a speech to him of an hour's length, about the providence of God in changing the government, and favouring that change by such great things done at home and abroad. Mr. Baxter freely told him, that the honest people of the land took their ancient monarchy to be a blessing; and desired to know how they had forfeited that blessing, and to whom the forfeiture was made. He with some passion replied, that there was no forfeiture, but God had changed it as it pleased him.

In the controversy about church government, which was then so hotly agitated, Mr. Baxter was all along against extremes. He neither fell in with the Erastian, nor episcopal, nor presbyterian, nor independent party entirely; but thought all of them had so much truth in common among them, as would have made these kingdoms happy, had it been unanimously and soberly reduced to practice, by prudent and charitable men. At the desire of the neighbouring ministers he drew up an agreement for church order and concord, containing only so much church order and discipline, as he apprehended the episcopal, presbyterian, and independent were agreed in, as belonging to the pastors of each particular church; which he afterwards published in a book called "Christian Concord:" and the ministers of those parts associated upon that bottom; not disputing with each other in order to an agreement in their opinions, but agreeing in the practice of what was owned by all.

Upon Oliver's becoming Protector, the extent of the toleration was the subject of many debates. The committee of parliament proposed that it should be extended to all that held the fundamentals of religion: hereupon it was queried which were the fundamentals of religion? and it was agreed that the members of the committee, who were fourteen in number, should each of them nominate a divine; and that they meeting together, should draw up a list of the fundamentals, to be as a test to the toleration. Mr. Baxter was upon this occasion nominated for one, (in the room of Archbishop Usher, who refused,) by the Lord Broghill, and took a journey accordingly to London. There he met Mr. Marshal, Mr. Reyner, Dr. Cheynel, Dr. Goodwin, Dr. Owen, Mr. Nye, Mr. Sydr. Sympson, Mr. Vines, Mr. Manton, and Mr. Jacomb, who were also nominated. Mr. Baxter was for offering to the parliament the creed, the Lord's prayer, and ten commandments, as the fundamentals of christianity: but the rest were not for so large a bottom, but were for having a greater number of fundamentals. If he did no other service among them, he at least prevented the running many things so high as might otherwise have been expected.

Truth and peace were the things he earnestly pursued all his days. He by writing treated with Dr. Brownrigg, bishop of Exeter, about concord with the diocesan party in this nation: and made also some proposals to Dr. Hammond to this purpose, a little before the Restoration of King Charles. By means of Mr. Lamb and Mr. Allen, two anabaptist ministers, whom he prevailed with to quit the way of separation, he dealt with the rest of the anabaptists, about communion with other churches. He treated with Mr. Nye about an agreement with the independents, in a moderate scheme; and he was often engaged in disputes with the papists also. And indeed it is amazing how one of so much weakness, who was constantly followed with divers bodily infirmities, should be capable of so much service.

He came to London just before the deposition of Richard Cromwell. He preached before the parliament the day before they voted for King Charles's return. He preached also before the lord mayor and aldermen of the city at St. Paul's, on the day of thanksgiving for Monk's success. And when the king was actually restored, he became one of his chaplains in ordinary, in conjunction with some others of his brethren of the same sentiments with him. He preached once before him in that capacity; and often waited on him with the rest of the ministers, in order to obtain by his means some terms of peace and union with the bishops and their adherents, who were many of them inclined to run things to extremity. He assisted at the Savoy conference as one of the commissioners, and then drew up a "Reformed Liturgy;" which some persons not very likely to be prejudiced in his favour, have thought to be the best of the kind they ever saw. He has under this head fallen under the censure of our late English historian, who, vol. iii. p. 235, makes this reflection: "He drew up an absolute form of his own, and styled it the 'Reformed Liturgy;' as if he had the modesty to think that the old Liturgy, compiled by a number of very learned confessors and martyrs, must now give place to a new form composed by a single man, and he by education much inferior to many of his brethren." But had this gentleman been so just as to have read the reasons which Mr. Baxter gave,[2] for his doing that which he represents as so assuming, he would have seen little occasion for his reflection. For the design of this Liturgy was not to jostle out the old one, where persons were satisfied with it, but to relieve those that durst not use the old one as it was, by helping them to forms taken out of the word of God. Or suppose we, that the old Liturgy had in the esteem of many fallen short of this new one; others are at a loss to discover why this should appear so preposterous, unless it be unaccountable for persons to prefer a Liturgy entirely Scriptural, to one that is made up of human phrases, and some of them justly enough exceptionable. It must be owned that the old Liturgy was framed by sundry confessors and martyrs, and upon that account it deserves respect: and it was a great step in their day, for them to cast so many corruptions out of the public service as they did, at that time, when this Liturgy was drawn out of the several forms that were in use in this kingdom before. But it was but a pursuit of their design, to render the public service yet more Scriptural: and had they risen from the dead, there is good reason to believe they would generally have approved of it; and been so far from looking upon it as detracting from them, that they would have applauded it as a good superstructure upon their foundations. Suppose then he that drew up this "Reformed Liturgy," was by education much inferior to many of his brethren; it neither follows from thence that he must really be so much inferior to them in useful knowledge and valuable abilities, as this author would seem to intimate; nor can it justly be thence argued that his performance was contemptible; nor that there was any want of modesty neither, when his brethren put him upon the undertaking. And besides, they approving it when they perused it, and joining in the presenting it, made it their own; as sufficiently appears from the preface prefixed; and some of them had academical education, and great applause in the world too, and yet thought not Mr. Baxter at all their inferior.

He was also one of the three that managed the dispute at the end of the conference at the Savoy, and freely charged some things in the Liturgy as sinful, and contrary to the word of God. As, that ministers are obliged in baptism to use the transient image of the cross; that none be admitted to communion in the Lord's supper that dare not receive it kneeling, &c. The forementioned author speaking of this in his history, says, "That it seems very strange that he and his brethren should undertake to mention eight unlawful things in the Liturgy, when they could not affirm any one of those things to be in itself unlawful; but argued altogether upon the unlawful imposition of them, which they might as well have done by the same argument in eight hundred of other indifferent and most innocent matters." But if this gentleman had considered, that the unwarrantableness of keeping up such impositions in the church was the thing which Mr. Baxter and his brethren undertook to prove, in opposition to those who were zealous for retaining them, and how little in that case depends upon the simple unlawfulness of the things imposed, (abstracting from all circumstances in a metaphysical sense,) the strangeness of their proceeding would have disappeared. For though the same argument would have done in eight hundred indifferent things, (had there been so many so imposed,) yet it does not follow but that it would be good and valid in those eight things mentioned, in which they thought they should be bound up by the ecclesiastical constitution, (if they really must have been so confined,) while they could not discover their compliance to be lawful.

The same author also falls in with Bishop Morley, in representing Mr. Baxter as very perverse and disingenuous, by persisting in his denial of a certain proposition, after it had been turned and altered several ways. But had he thought fit to have considered what is suggested upon that head in the abridgement of his Life, which he had so often consulted, and quoted upon other occasions, he would have seen the aspersion wiped off, which he so freely repeats: and whether in so doing he has meted with the measure he would have used towards himself, upon occasion, is left to his second thoughts.

When the king's Declaration came out, Mr. Baxter was offered the bishopric of Hereford, and some of his brethren some other preferments in the church; but he refused acceptance, because of the uncertainty of the continuance of the terms of that Declaration, and so did several others: and Mr. Calamy and he were, by a majority of three voices, chosen by the city clergy to be their clerks in the convocation; but were by the bishop of London excused from sitting there. A continuance at Kidderminster was what he had most desired of any thing; and he did all that he was able in order to it; but Providence forced him another way.

While he was away from the town of Kidderminster, in great weakness, more likely to die than live, after his great loss of blood, the people renewed their articles against Mr. Danse, the old vicar, and his curate; and the committee sequestered the place, and left the profits in the hands of divers inhabitants to pay a preacher till it was disposed of. Mr. Baxter, though pressed, would not accept the vicarage, but continued to officiate among them as their minister. He would have taken no more out of the profits of the living than the £60 per annum which the vicar had before bound himself to pay him, but they made it £90. At length the people fearing some one should get a grant of the sequestration from the committee, went privately and got an order to settle Mr. Baxter in it; but never showed it him, till King Charles came out of Scotland towards Worcester, when they desired him to take and keep it, and save them harmless by it, if they were called to repay what they had received and disbursed. After this, the tithes were gathered in his name by some of his neighbours: but he gave them orders, that if any refused to pay that were poor, it should be forgiven them; but if they were able, what was due should be sought for with the help of the magistrates with damage; and that both his part and his damages should be given to the poor. When this was known, none that were able would do the poor so great a kindness as to refuse payment.

Upon King Charles's restoration the old vicar was restored. He had before lived unmolested in the vicarage house, and had £40 per annum duly paid him. Mr. Baxter would now very willingly have been his curate. Being often with my Lord Chancellor, he begged his favour about a settlement there, which he signified to him he preferred to a bishopric. Sir Ralph Clare was the great obstacle. He once told Mr. Baxter, in Bishop Morley's chamber, that of eighteen hundred communicants in the town, he had not above six hundred for him. To clear which he sent to Kidderminster, and in a day's time his friends there got the hands of sixteen hundred of those eighteen hundred for him; which subscription being shown, made both the Bishop and Sir Ralph the more against his return thither. My Lord Chancellor wrote to Sir Ralph, but without effect. Mr. Baxter going down thither to make terms with the vicar, he would not suffer him to preach above twice or thrice. He could not be accepted, though he would have preached for nothing. It would not be allowed him so much as to administer the sacrament to the people, and preach a farewell sermon to them. Bishop Morley denied him the liberty of preaching in his diocess. He told him that he would take care the people should be no losers. And for awhile he sent the most acceptable preachers among them; and once took the pains to preach to them himself, but it was in a way of invective against Mr. Baxter and the presbyterians. Dr. Warmestry did the same once and again, but with little success. When Bishop Morley forbad him preaching in his diocess, he asked him leave but to preach in some small village among the ignorant, where there was no maintenance for a minister: and he told him, that they were better to have none than him. Mr. Baldwin the minister was present.

There being no further capacity of service in those parts, Mr. Baxter for some time preached up and down occasionally in the city, and at length was fixed a lecturer with Dr. Bates at St. Dunstan's in Fleet Street; and obtained Bishop Sheldon's licence, upon his subscribing a promise, not to preach against the doctrine of the church, or the ceremonies, in his diocess, as long as he used his licence. Here he had a crowded auditory; and the crowd unhappily drove him from his place of preaching. One day in the midst of sermon a little lime dust fell down in the belfry, which made people think the steeple and church were falling. All were presently in a confused haste to get away, and the noise of the feet in the galleries sounded like the fall of the stones. Some cast themselves from the galleries, because they could not get down-stairs; and the terror was universal: all made such haste to get out that they hindered one another. Mr. Baxter, when the hurry was a little over, with great presence of mind reassumed his discourse, with this remarkable passage, to compose the spirits of the people. "We are" (said he) "in the service of God, to prepare ourselves, that we may be fearless at the great noise of the dissolving world, when the heavens shall pass away, and the elements melt in fervent heat; the earth also and the works therein shall be burned up," &c. And when he had gone on a little while, a bench near the communion table breaking under the weight of those that stood upon it, renewed the fear and hurry, and made it rather worse than before. He was forced to preach the rest of his quarter at St. Bride's church, while St. Dunstan's was repairing. He preached also once every Lord's day at Black-friars, gratis; and a week-day lecture in Milk Street.

During this short interval of public liberty, those ministers that were not for episcopacy, Liturgy, and ceremonies, were represented as seditious, and loaded with calumnies and reproaches. Many of them were imprisoned, together with some sober gentlemen, in several counties, under pretence of their plotting against the government. Particularly a plot was hatched in Worcestershire. A packet was pretended to be found under a hedge, left there by a Scotch pedlar. In it there were letters from several ministers; and among the rest, one from Mr. Baxter; intimating, that he had provided a considerable body of men well armed, which should be ready against the time appointed. And indeed where men were taken up and imprisoned in distant counties, it was said to be for Baxter's plot. The noise of these plots in so many counties, paved the way for the Act of Uniformity, which gave all the ministers who could not conform no longer time than till Bartholomew day, 1662, when they were all cast out. Mr. Baxter preached his last sermon in public on the 25th of May before, at Black-friars. The reason of his forbearing preaching so soon, was partly because the lawyers did interpret a doubtful clause in the Act of Uniformity, as putting an end to the liberty of lecturers at that time; and partly because he would let all the ministers in the nation understand in time what his intentions were, lest any might be influenced to a compliance, upon a supposition that he intended to conform.

After this, if the ejected ministers did but meet to pray together it was a seditious conventicle. Dr. Bates and Mr. Baxter were desired to pray at a friend's house, for his wife that was sick of a fever, and had they been there they had been apprehended by a warrant from two justices. Finding therefore his public service at an end, he retired to Acton, in Middlesex; where he went every Lord's day to the public church, and spent the rest of the day with his family, and a few poor neighbours that came in to him. In the time of the plague, in 1665, he went to Mr. Hampden's, in Buckinghamshire; and returned back again to Acton when it was over. He stayed there as long as the Act against Conventicles was in force, and when it was expired, he had so many came to hear him, that he wanted room. Hereupon he by a warrant of two justices, was committed to New-Prison gaol for six months. But he got a Habeas Corpus, and was released; and removed to Totteridge, near Barnet. While he was there, Duke Lauderdale going into Scotland, signified to him a purpose there was of taking off the oath of canonical obedience, and all impositions of conformity, save only that it should be necessary to sit in presbyteries and synods with the bishops and moderators; and that he had the king's consent to offer him what place in Scotland he would choose, either a church, or a college, or a bishopric. But he excused himself from his weakness and indisposition, and the circumstances of his family.

After the Indulgence, in 1672, he returned to his preaching in the city. He was one of the Tuesday lecturers at Pinner's Hall; and had a Friday lecture at Fetter Lane; but on Lord's days he only preached occasionally. He afterwards preached in St. James's Market house, where on July 5, 1674, they had a marvellous deliverance. For a main beam, that had before been considerably weakened by the weight of the people, gave such cracks, that three several times they ran out of the room, concluding it was falling. The next day taking up the boards they found that two rends in the beam were so great, that it was a wonder of Providence that the floor had not fallen, and the roof with it, to the destruction of multitudes. He was afterwards apprehended as he was preaching his Thursday lecture at Mr. Turner's; but soon released, because the warrant was not signed by a city justice, as it should have been, when he was apprehended for preaching in the city. In 1676, by the assistance of his friends, he built a new meeting-house in Oxenden Street, and when he had preached there but once, a resolution was taken to surprise him the next time, and to send him for six months to gaol upon the Oxford Act. But he being out of town, Mr. Seddon, a Derbyshire minister, preaching for him, was sent to the Gate-house in his room, though the warrant did not suit him; and he was forced to continue there three months, till he had a Habeas Corpus. He afterwards built another meeting-house in St. Martin's parish, but was forcibly kept out of it by constables and officers: and thereupon Mr. Wadsworth, in Southwark, dying, he upon the invitation of his people preached to them many months in peace. And when Dr. Lloyd succeeded Dr. Lamplugh, in St. Martin's parish, he offered him his chapel, in Oxenden Street, for public worship, and accepted it.[3]

Anno 1682. He was suddenly surprised in his house, by an informer with constables and officers, who served upon him a warrant, to seize on his person for coming within five miles of a corporation; and five more warrants in distraint for £195 for five sermons. He was going with them to a justice, though extremely bad as to his health, till meeting Dr. Cox, he forced him back to his bed, and went and took his oath before five justices that he could not go to prison without danger of death. The king being consulted, consented that his imprisonment should for that time be forborne. But they executed the warrants on the books and goods in the house, though he made it appear they were none of his; and they sold the bed he lay upon. Some friends paid down the money they were appraised at, and he repayed them. Being afterwards in danger of new seizures, he was forced to retire to private lodgings.

Anno 1684. He was again seized upon and carried to the sessions, when he was scarce able to stand, and bound in a bond of £400, to his good behaviour; and was told that this proceeding was only to secure the government against suspected persons. He was some time after carried again to the sessions-house in great pain, and forced to continue bound. He refused to stand bound, not knowing what they might interpret a breach of the peace. But his sureties would be bound, lest he should die in a gaol. He was carried thither a third time, and still bound; though for the most part he kept his bed.

Though he was thus treated all King Charles's reign, he yet prayed as heartily for him as any man; and he was often consulted about terms and measures for a union between the conformists and nonconformists, as to which he was ever free to give his sentiments. He was not for comprehension without indulgence; nor for a bare indulgence without the enlargement of the Act of Uniformity to a greater comprehension; but for the conjunction of both. He declared this when he was consulted by a person of honour, anno 1663. In the year 1668, Dr. Bates and he waited on the Lord Keeper Bridgman by desire, in order to a treaty about a comprehension and toleration, and were afterwards met by Dr. Wilkins and Mr. Burton, with whom they conferred. The thing they most differed about was re-ordination. At length by conference with Sir Matthew Hale, that point was thus adjusted, that there should be an admission into the ministry of the church of England, of such as had been before ordained according to this form of words: "Take thou legal authority to preach the word of God, and administer the holy sacraments in any congregation of England, where thou shalt be lawfully appointed thereunto." It was agreed the ceremonies should be left indifferent, and the Liturgy altered; and that there should be an indulgence of such as could not be comprehended. And a bill was drawn up by Judge Hale, to be presented to the parliament; but the high-church party made such an interest, that it was carried by a vote that no man should bring in a bill of this nature. He afterwards in the year 1673, upon the desire of the Earl of Orrery, drew up terms of union between the conformists and the nonconformists, in order to their joint vigorous opposing popery. And the next year there was also an agreement upon like terms, between Dr. Stillingfleet and Dr. Tillotson, and Dr. Manton, Dr. Bates, Mr. Pool, and Mr. Baxter, and an act was proposed to be brought in the next session of parliament, in pursuance of the treaty; but Dr. Tillotson wrote word to Mr. Baxter, that as circumstances stood, such an act could not pass in either house, without the concurrence of a considerable part of the bishops, and his Majesty's countenance, which at that time he saw little reason to expect.

In the reign of King James II. Mr. Baxter was committed to the King's Bench prison by warrant from the Lord Chief Justice Jefferies, for his "Paraphrase on the New Testament," which was called a scandalous and seditious book against the government. On May 30, 1685, he was brought to his trial. The passages mentioned in the information, were his paraphrase on Matt. v. 19; Mark ix. 39; xi. 31; xii. 38-40; Luke x. 2; John xi. 57; Acts xv. 2: and a certain noted clergyman put into the hands of his enemies some accusations out of his paraphrase on Rom. xiii. &c. as against the king, to touch his life; but no use was made of them. Jefferies interrupted his council in pleading for him, and treated Mr. Baxter most scornfully and rudely. He had given judgment against him, June 29, when he was fined 500 marks, and to lie in prison till he paid it; and bound to his good behaviour for seven years. But the next year King James altering his measures, many of the dissenters that were imprisoned were released; and their fines were remitted: and among the rest, Mr. Baxter obtained his pardon by the mediation of the Lord Powis. His fine was remitted; and Nov. 24, Sir Samuel Astrey sent his warrant to the keeper of the King's Bench to discharge him. But he gave sureties for his good behaviour: his Majesty declaring for his satisfaction, that it should not in him be interpreted a breach of the good behaviour for him to reside in London, which was not allowable by the Oxford Act; and this was entered upon his bail-piece. He continued some time in the Rules; and in February following removed to a house in Charter-house Yard.

After his settlement there, he gave Mr. Sylvester (whom he peculiarly valued, and had a special intimacy with) and his flock, his pains, gratis, every Lord's day in the morning, and every other Thursday morning at a weekly lecture. And thus he continued for about four years and a half; rejoicing as much as any man at the happy revolution under the conduct of King William, though he appeared not much in public. And when he was quite disabled from public service by his growing weakness, he still continued to do good in his own hired house, where he opened his doors morning and evening every day, to all that would come to join with him in family worship; reading and expounding the Scriptures with great seriousness and freedom. At length his distempers took him off from this also, and confined him first to his chamber, and then to his bed. Under sharp pains, he was very submissive to the will of God; and when he was inclined to pray most earnestly for a release, he would check himself and say, "It is not fit for me to prescribe: Lord, when thou wilt, what thou wilt, how thou wilt." As his end drew near, being often asked by his friends, how it was with his inward man, he replied, "I bless God I have a well-grounded assurance of my eternal happiness, and great peace and comfort within." He gave excellent counsel to young ministers that visited him, earnestly prayed God to bless their labours, and expressed great hopes that God would do a great deal of good by them, and great joy that they were of moderate and peaceable spirits. Being at last asked how he did, his answer was, "Almost well;" and at length he expired, Dec. 8, 1691, and was a few days after interred in Christ Church, in London, whither his corpse was attended by a numerous company of persons of different ranks, and especially of ministers, some of them conformists, who paid him the last office of respect. There were two discourses made upon occasion of his funeral, one by Dr. Bates, and the other by Mr. Sylvester, which are both in print: the former may be met with in the Doctor's Works; and the latter at the end of Mr. Baxter's Life in folio.

His last will and testament bore date July 7, 1689. The preamble was something peculiar, and ran thus: "I Richard Baxter, of London, clerk, an unworthy servant of Jesus Christ, drawing to the end of this transitory life, having through God's great mercy the free use of my understanding, do make this my last will and testament, revoking all other wills formerly made by me. My spirit I commit, with trust and hope of the heavenly felicity, into the hands of Jesus my glorified Redeemer and Intercessor; and by his mediation into the hands of God my reconciled Father, the infinite, eternal Spirit, Light, Life, and Love, most great, and wise, and good, the God of nature, grace, and glory; of whom, and through whom, and to whom are all things; my absolute Owner, Ruler, and Benefactor, whose I am, and whom I (though imperfectly) serve, seek, and trust; to whom be glory for ever. Amen. To him I render most humble thanks, that he hath filled up my life with abundant mercy, and pardoned my sin by the merits of Christ, and vouchsafed by his Spirit to renew me, and seal me as his own; and to moderate and bless to me my long sufferings in the flesh, and at last to sweeten them by his own interest, and comforting approbation, who taketh the cause of love and concord as his own," &c. He ordered his books to be distributed by Mr. Matthew Sylvester and Mr. Roger Morrice among poor scholars, which was done accordingly. All that remained of his temporal estate, after a few legacies to his kindred, he disposed of for the benefit of the souls and bodies of the poor. And he left Sir Henry Ashhurst, Baronet, Rowland Hunt of Boraton, Esq., Mr. Thomas Hunt, merchant, Edward Harley, Esq., Mr. Thomas Cooke, merchant, Mr. Thomas Trench, merchant, and Mr. Robert Bird, gentleman, his executors.

Few ever had more weakness to imbitter their lives than he; and yet this heightened and cherished the peculiar seriousness of his spirit. Few ever were more strongly tempted to infidelity; and yet, as Providence overruled it, that contributed in the issue to his greater establishment. He was tempted sorely to question the truth of the Scriptures, the immortality of the soul, and the life to come. This sort of temptations did not assault him in that way that is usual with melancholy persons, but with a show of sober reason. Hereupon he was forced to dig to the very foundations of religion, and seriously to examine the reasons of christianity, and to give a hearing to all that could be said against it; and his preaching and writings were upon this account the more useful. And he at last found that nothing is so firmly believed, as that which hath been some time doubted of.

He was a great observer of Providence, and in the course of his life met with many surprising deliverances. When he was seventeen years of age, riding on an unruly horse, who would often get the bit in his teeth, and run away with his rider, he was run away with in a very dangerous place. He was in a field of high ground, where there was a quick-set hedge on the side of him, that was the only fence; on the other side of which was a deep narrow lane, about a story's height below him. When the horse was running away with him, he turned aside on a sudden, and leaped over the hedge into the lane. He came to the ground before the horse, and yet received no hurt, thought it seemed marvellous how his feet could fall besides him. At another time, being about the same age, and at Ludlow Castle, in company of several idle gentlemen, he was learning to play at tables of the best gamester in the house. When his opposite had once so much the better, that it was a hundred to one, besides the difference of their skill, he still held on, though both he and the standers-by laughed at him for not giving up, and told him the game was lost: he was so confident of it as to offer a hundred to one; and actually did lay down ten shillings to sixpence. When the wager was laid, he told him there was no possibility of the game, but by one cast often: and it so fell out, that he had that same cast for several times successively, so that by that time a man could go four or five times about the room, his game was gone, which caused great admiration. He took the hint, feared that the devil had the ruling of the dice, and did it to entice him to be a gamester, and so gave him his ten shillings again, and resolved never more to play at tables whilst he lived. At another time, travelling from London into the country, about Christmas, in a very deep snow, he met on the road a loaded waggon, where he could not pass by but on the side of a bank: passing over which, all his horse's feet slipped from under him, and all the girts broke, so that he was cast just before the waggon wheel, which had gone over him, but that it pleased God the horses suddenly stopped, without any discernible cause, till he got out of the way. Often was he brought very low while he was at Kidderminster, so as to receive the sentence of death in himself, when his poor honest, praying neighbours there met together, and upon their fasting and earnest prayers, he hath been recovered. Once when he had been very low for three weeks together, and was unable to go abroad, on the very day that they prayed for him, which was on the Friday, he recovered so as to be able to preach to them, and administer the sacrament, on the Lord's day following. Another time he had a tumour rose on one of the tonsils of his throat, white and hard like a bone, above the hardness of any scirrhous tumour. He feared a cancer, and applied such remedies by the advice of the physician as were thought fittest, but without alteration; for it remained hard as at first. At the end of a quarter of a year, he was under some concern, that he had never praised God particularly for any of the deliverances he had formerly afforded him. And thereupon being speaking of God's confirming our belief of his word, by his fulfilling his promises, and hearing prayers, (as it is published in the second part of his "Saints' Rest,") he annexed some thankful hints as to his own experiences; and suddenly the tumour vanished, leaving no sign where it had been remaining; though he neither swallowed it down, nor spit it out, nor could ever tell what became of it. Another time having read in Dr. Gerhard the admirable effects of the swallowing a gold bullet upon his own father, in a case much like his, he got a gold bullet, between twenty and thirty shillings weight; and having taken it, he knew not how to be again delivered of it. He took clysters and purges for about three weeks, but nothing stirred it. And a gentleman having done the like, the bullet never came from him till he died, and it was cut out. But at last his neighbours set apart a day to fast and pray for him, and he was free from his danger in the beginning of that day. And at another time, being in danger of an ægilopse, he had also sudden relief by their prayers. At another time riding upon a great hot, mettled horse, as he stood upon a sloping pavement in Worcester, the horse reared up, and both his hinder feet slipped from under him; so that the full weight of the body of the horse fell upon his leg, which yet was only bruised, and not broken: when considering the place, the stones, and the manner of the fall, it was a wonder his leg was not broken in shivers. Another time as he sat in his study, the weight of his greatest folio books broke down three or four of the highest shelves, when he sat close under them; and they fell down on every side of him, and not one of them hit him, except one upon the arm. Whereas the place, the weight, and greatness of the books was such, and his head just under them, that it was a wonder they had not beaten out his brains, or done him an unspeakable mischief. One of the shelves just over his head having Dr. Walton's Polyglot Bible, all Austin's Works, the Bibliotheca Patrum, Marlorate, &c. At another time, viz. March 26, 1665, as he was preaching in a private house, a bullet came in at the window, and passed by him, but did no hurt. Such things as these he carefully took notice of, and recorded. And indeed his being carried through so much service and suffering too, under so much weakness, was a constant wonder to himself, and all that knew him; and what he used himself often to take notice of, with expressions of great thankfulness.

There was scarce a man in England so consulted about cases of conscience as he was. He was applied to in matters of more than common concern and difficulty, by persons of all ranks and qualities. His "Directory" may give the world satisfaction how fit he was for that province: and had he kept an exact account of the various cases that had been proposed to him, with his solutions, we should have had yet fuller evidence.

He loved a retired life, but could not so conceal himself as not to be observed and much respected. My Lord Broghill, who was afterwards Earl of Orrery and Lord President of Munster, gave him many marks of his respect. Archbishop Usher used great freedom with him, and urged him to some of his writings. In the worst of times he had some even in King Charles's court that were very respectful to him. Duke Lauderdale was one of these: and let him be ever so ill a man himself, this must be said, that Mr. Baxter had sometimes an interest in him for the procuring good, and the avoiding mischief. While he lived at Acton, he had free conversation with his neighbour Sir Matthew Hale. And he manifested his respect to Mr. Baxter, by giving a high encomium of him both for piety and learning, before all the judges at the table at Serjeants' Inn, at the time when he was in prison upon the Oxford Act. My Lord Balcarres and his Lady had also a very great value for him. He had many letters full of respects from eminent divines in foreign parts. But there was no friend in the whole course of his life whom he more valued and respected, and by whom he was more beloved, than that noted citizen Henry Ashhurst, Esq. commonly called Alderman Ashhurst, who was the most exemplary person for sobriety, self-denial, piety, and humility, that London could glory of. In short, living and dying, he was as much respected by some, and as much slighted by others, as any man of the age.

Hardly any man was ever more calumniated and reproached than he. Dr. Boreman, of Trinity College, charged him in print with killing a man with his own hand in cold blood. Some years after, the same charge was brought against him in a coffee-house; but he that brought it being afterwards convinced, professed his sorrow, and asked his pardon. But Sir Roger L'Estrange published a story a little like it in his "Observator," and it was also inserted in the preface to the "Life of Dr. Heylin," and was lately inserted in a book entitled, "Ordination by mere Presbyters proved Void and Null, in a Conference between Philalethes and Pseudocheus." The story was this, that Mr. Baxter finding one Major Jennings in the war time among the bodies of the dead and wounded, looked on while Lieutenant Hurdman, that was with him, ran him through the body in cold blood. And that Mr. Baxter took off with his own hand the king's picture from about his neck, telling him as he was swimming in his gore, that he was a popish rogue, and that was his crucifix: which picture was kept by Mr. Baxter till it was got from him, but not without much difficulty, by one Mr. Somerfield who lived with Sir Thomas Rouse, who restored it to the true owner, who was supposed to be dead of his wounds: and this narrative was subscribed by Jennings himself, that it might pass for the more authentic.—Mr. Baxter, on the contrary, solemnly protested in print[4] upon occasion of the publication, that he knew not that he ever saw Major Jennings; that he never saw him or any other man wounded; that he never took such a picture from him, or saw who did it; nor was in the field when it was done; much less spoke any thing like the words reported: but that being at Longford House, while it was a garrison for the parliament, a soldier showed a small medal of gilt silver, bigger than a shilling; and said that he wounded Jennings, took his coat from his back, and the medal from his neck, which Mr. Baxter bought for eighteen pence, no one offering more: and that hearing afterwards he was living, he freely desired this Somerfield to give it him, supposing it was a mark of honour which might be useful to him. And this story was all the thanks that ever he had.

When he preached before King Charles, his Majesty sent the lord chamberlain to him to require him to print his sermon, and he accordingly printed it, and added in the title page, "by his Majesty's special command." Dr. Pierce afterward asserted to several, that he was none of the king's chaplain, and that he had no order from him for the printing of his sermon. And he could scarce preach a sermon, but he was represented as having some seditious design, covered over with innocent words.

He was vehemently aspersed by those that were fond of extremes on all hands. When the lecture was set up at Pinner's Hall, if he did but preach for unity and against division, or unnecessary withdrawing from each other, or against unwarrantable narrowing the church of Christ, it was presently said he preached against such and such persons. If he did but say that the will of man had a natural liberty, though a moral thraldom to vice; and that men might have Christ and life if they were but truly willing, though grace must make them willing; and that men have power to do better than they do; he was said to preach up Arminianism and free-will. And on the other hand, when he in public told the people, that they must not make the world believe that they were under greater sufferings than they really were, nor be unthankful for their peace; and that they ought when any hurt them, to love and forgive them, and see that they failed not of their duty to them; but should not forsake the owning and just defending by Scripture evidence, the truth opposed; some of the high-church party, in a printed account, told the world, that he bid the people resist, and not stand still and die like dogs: for the falsity of which he was forced to appeal to the many hundreds that heard him.

Nay, he was aspersed even after his death. For it was reported that in the latter part of his life even till he died, he was in great doubt and trouble about a future state; that he inclined to think there was no future state at all, and ended his days under such a persuasion, to his no small trouble; he having written so many things to persuade persons to believe there was. Which was abundantly answered by Mr. Sylvester, in his preface prefixed to the "History of his Life and Times."

His love to the honest people of Kidderminster, who had the prime of his strength and the flower of his labours, was very remarkable. He told them, in the preface to the "Saints' Rest," that the offers of greater worldly accommodations, with five times the means that he received with them, was no temptation to him once to question whether he should leave them. But he was afterwards forced to leave them, by Bishop Morley, and Mr. Danse the old vicar. He did not part with them without mutual grief and tears. And when he went from them, he left Mr. Baldwin, to live privately among them, and oversee them in his stead; and he advised them to frequent the public church assemblies, in conjunction with their private helps, unless the public minister was utterly insufficient, or preached heresy, or in his application set himself against the ends of his office, by endeavouring to make a holy life seem odious. After parting from them, he wrote a letter to them but once a year, lest it should be the occasion of their suffering; and for fear lest if they did any thing that was displeasing, it should be represented as the effect of his suggestions. But in process of time even this honest and quiet people were exasperated. They were alienated from the prelates and their adherents, for running down Mr. Baxter and those of his mind, as deceivers. Repeating sermons in their houses they were laid in gaols with common malefactors, their goods were seized, and they were fined and punished again and again. At length they were hardly more angry with the bishops, than they were with Mr. Baxter himself, whom they censured upon his publishing the book called "The Cure of Church Divisions," as strengthening the hands of persecutors by persuading them of the lawfulness of communicating in their parish church, with a conformable minister in the Liturgy. But he still continued his care of them, and concern for them. And at length he became capable of helping them to a valuable, useful man, that would make it his business to promote serious religion among them. For Colonel John Bridges had sold the patronage of the living to Mr. Thomas Foley, upon condition that he should present Mr. Baxter next if he were capable of it; and if not, that he should present one with his consent. When the old vicar died, many thought that Mr. Baxter himself would have conformed. Archbishop Stern, of York, particularly, bid a minister take it on his word that he conformed, and was gone to his beloved Kidderminster. But Mr. Baxter had no such thoughts, though he would gladly have assisted them in getting a suitable person. But the people there refused to have any hand in bringing in another minister into the church, lest they should seem to consent to his conformity, or be obliged to own him in his office. They were not to be prevailed with to concur; and for that reason Mr. Baxter refused to meddle in the choice. When Mr. Foley had put in a valuable man to be their minister, Mr. Baxter wrote to them to join with him in prayers and sacrament, at that time when they had no opportunity for separate meetings. But their sufferings had so far alienated them from the church party, that they would not yield that his letter should be so much as read among them. However, Mr. Baxter kept up a peculiar respect to them, and concern for them, as long as he lived.

His works were various. Dr. Bates, in his funeral sermon, says that his books, for the number and variety of matter in them, make a library. They contain a treasure of controversial, casuistical, positive, and practical divinity; and the excellent Bishop Wilkins did not stick to say that he had cultivated every subject he handled. I will touch only upon those of his works that are here collected together in four volumes.

The first volume contains his "Christian Directory." The first part of it, which he calls "Christian Ethics," is perhaps the best body of practical divinity that is extant in our own or any other tongue. And though in the "Ecclesiastical Cases" there are some things that are not to every man's gust, (and no other could well be expected where there is so vast a variety,) yet he that will have the patience to read through, will find his pains rewarded by ample instruction.

The second volume contains, I. "The Reasons of the Christian Religion;" which book hath relieved many when under temptations to infidelity. II. "The Unreasonableness of Infidelity;" where a clear account is given of the nature of the witness of the Spirit to the truth of Christianity, and of the unpardonable sin committed in opposition to it. And a discourse is added about the arrogancy of reason in opposition to divine revelation, that is very proper for those who being for a freedom of thought would know how to keep it within due bounds, so as to prevent extravagance. III. "More Reasons for the Christian Religion;" which contains a vindication of the Holy Scriptures from the charge of contradictions; and some animadversions on my Lord Herbert "De Veritate." IV. His "Treatise of Conversion;" a set of plain sermons preached at Kidderminster, explaining the nature and the necessity, the benefits and hinderances, of a thorough change of heart and life. V. "A Call to the Unconverted;" which has been blessed by God with marvellous success in reclaiming persons from their impiety. Six brothers were once converted by reading it. Twenty thousand of them were printed and dispersed in little more than a year's time. It was translated into French and Dutch, and other European languages. And Mr. Eliot translated it into the Indian language; and Mr. Cotton Mather gives an account of a certain Indian prince, who was so affected with this book, that he sat reading it with tears in his eyes till he died, not suffering it to be taken from him. VI. "Now or Never;" in which all are seriously urged to improve the present time, in order to a hearty return to God through Jesus Christ. VII. "Directions and Persuasions to a Sound Conversion;" a book that has been useful to many souls, by preventing those mistakes in practical religion, which are often fatal. VIII. "A Saint or a Brute;" being some plain sermons preached to his people at Kidderminster, concerning the necessity and excellency of holiness. IX. "The Mischiefs of Self-Ignorance, and Benefits of Self-Acquaintance;" being some plain sermons preached at St. Dunstan's, in Fleet Street, to prevent persons from devouring others, while they did not know themselves. X. "A Right Method for Settled Peace of Conscience;" written for the benefit of a melancholy lady; a book by which many dejected christians have been revived. XI. "God's Goodness Vindicated;" an essay to clear up that darling attribute of the Deity about which melancholy persons often run into such unhappy mistakes. XII. "Directions to a Weak Christian how to Grow in Grace; with Characters of a Sound Christian;" well worth the perusal of such as desire to have right and clear notions of christianity.

The third volume contains, I. "The Saints' Everlasting Rest;" a book written in a very languishing condition, when in the suspense of life and death; and yet it has the signatures of a holy and vigorous mind. Multitudes will have cause to bless God for ever for this book. Among others, holy Mr. John Janeway was thereby converted.[5] II. "A Treatise of Self-Denial"; in which the nature and grounds of that capital part of our holy religion are opened and cleared. III. "Of Crucifying the World by the Cross of Christ;" an affecting caveat against worldliness. IV. "The Life of Faith;" which was an enlargement of the sermon preached before King Charles II., soon after his Restoration. Though there are many things to be met with here, that occur in his other writings, (a thing not to be avoided in one that wrote so much,) yet has the method in which they are here put together been advantageous to many. V. "The Divine Life;" in which there are three Treatises: viz. "Of the Knowledge of God," "Of Walking with God," and "Of Conversing with God in Solitude;" in which there is more solid and useful divinity than in some bulky volumes. VI. "The Divine Appointment of the Lord's day;" written for the satisfaction of some that were inclined to the seventh-day sabbath. VII. "Obedient Patience." VIII. "His Dying Thoughts;" in which though there are some peculiarities, and an account of some temptations, that it is amazing that such a man as Mr. Baxter should be at all troubled with; there yet are some as noble thoughts as to the happiness of the saints departed, and as to our blessed Saviour's transfiguration, and the improvableness of it, as can easily be met with.

The fourth and last volume contains, I. "Compassionate Counsel to Young Men;" which many have had cause to bless God for. II. "The Mother's Catechism;" designed for the instruction of children, and for the assistance of mothers in discharging their duty in that respect. III. "Catechising of Families;" a plain manual; familiarly opening the great essentials of religion in a catechetical way. IV. "The Poor Man's Family Book;" a book that hath been given away by many landlords to their tenants with good success. V. "Confirmation and Restoration," &c.; being an essay to revive the true primitive discipline, by bringing the baptized publicly to own their standing to the baptismal vow when they come to age; and proposing that such as fall into scandalous sins should be restored by a public profession of repentance. VI. "Gildas Salvianus, or the Reformed Pastor;" which perhaps contains the best model of a gospel minister that ever was published. We may indeed there meet with a free confession of ministerial faults; which confession some endeavoured to turn to his reproach: but the confessing and amending real faults, is a much more likely way to secure the honour of the sacred ministry, than either a denying them, or a seeking to cloak, extenuate, or cover them. VII. "The Vain Religion of the Formal Hypocrite;" where hypocrisy is freely detected and unmasked. VIII. "Cain and Abel;" in which the malignity of the enmity between the Seed of the woman and the seed of the serpent, is proved to have discovered itself from the first. IX. "Knowledge and Love;" wherein conceited knowledge is exposed, and the excellency of divine love displayed. X. "Catholic Unity;" a sermon preached in St. Martin's Church, in which it is shown how greatly ungodliness tendeth to divisions, and godliness to the truest unity and peace. XI. "The True and only Way of Concord." XII. Sermons preached upon sundry particular occasions; with a few "Directions to Justices of Peace," &c.

I shall only add, that if the recommendations of others would have any influence upon the readers, or their characters of the author increase their esteem, few writers would have more advantage than Mr. Baxter. For besides that there are none of our practical divines whose works have been translated into more foreign languages, nor are read with more admiration abroad than his, there is no one who by the fittest judges has been more applauded.

Mr. Pitcaren, in his "Harmony of the Evangelists," p. 269, professes a great esteem for his learning, acuteness, and piety.

Mr. Wood, Professor of Divinity in the University of St. Andrews, in his answer to Mr. Lockier, represents Mr. Baxter as a most judicious, acute, and godly man.

The Honourable Robert Boyle, Esq. declared Mr. Baxter to be the fittest man of the age for a casuist because he feared no man's displeasure, nor hoped for any man's preferment.

He was often quoted by some of the most celebrated divines of the church with respect; as by Bishop Patrick, Bishop Stillingfleet, Bishop Burnet, and Dr. Sherlock; as also by Mr. Hotchkis, and Mr. Wade, and others.

Sir William Morrice, in his book of the "Lord's Supper," p. 32, speaks of Mr. Baxter as one in the dust of whose feet (according to the Hebrew proverb) he should gladly roll himself; and notwithstanding some little difference in opinion, yet he could never have a quarrel with him. And he declares that he could only say as Phavorinus did of Adrian, It is not for me to contend with him who commands legions of notions and arguments. For me (says he) to throw a dart at him from Bellona's temple, (which was the denunciation of war,) were to show myself like one of the priests of that goddess, which were all fanatic, and used to tear their own flesh. I should be loth to transform the most favourable patron I have found, into the most formidable enemy I can meet with. And as he that thought it enough to eternize his memory, to inscribe upon his monument, his friendship he had with Sir Philip Sidney; so (says he) my tombstone could not have been ambitious of a more honourable epitaph, than Mr. Baxter's approbation.

Mr. Glanvil, in his "Philosophia Pia," p. 110, thus expresses himself concerning Mr. Baxter,—That worthy man I think is to be honoured much for his stout, rational, and successful opposition of the mischievous antinomian follies, when the current systematic divinity, then called orthodox, was very overgrown with them; and for his frequent asserting the reasonableness of religion, against the madness of spreading enthusiasm; for his earnest endeavours for the promotion of peace and universal charity, when it was held a great crime not to be fierce in the way of a sect. That he was a person worthy of great respect; and that he (viz. Mr. Glanvil) could scarce forbear affirming concerning him, as a learned doctor of the church of England did; viz. that he was the only man that spake sense in an age of nonsense.

Mr. Woodbridge, in his "Treatise of Justification," says, that Mr. Baxter was a man made on purpose to encounter with opposition for the sake of truth.

And Dr. Manton, upon occasion, declared in the hearing of several, that he thought Mr. Baxter came nearer the apostolical inspired writers, than any man in the age.

It having been proposed to reprint the PRACTICAL WORKS of the excellent Mr. BAXTER, in Four Volumes; a design fitted to promote and propagate serious religion, not only in the present age, but to posterity: we whose names are subscribed, do most heartily recommend it to all ministers, gentlemen, and others, (to whom the interest of our Lord Jesus Christ is dear,) that they would to their utmost encourage so good a work.

Among all the great and useful projects of this kind that have been set on foot this age, perhaps there have been none so likely to reach all the desirable purposes this may be serviceable for. Here you have not only a few particular heads of christian faith and practice, but christianity itself, in its full extent and compass, most accurately handled, and at the same time with greatest plainness suited to the meanest capacities, and pressed home upon the consciences of readers with inimitable life and fervour. And how great an advantage must it be to have such a help at hand in families, to which you may have recourse upon all occasions, to clear your judgments in the great articles of religion, to ease your minds in the most perplexing cases of conscience, to engage and direct you in the several most important exercises of godliness! You need not fear any danger from hence of being influenced for or against any party of christians, as such. For in all his writings you will find the evidences of a large and truly christian spirit, too great to be confined to the narrow limits of one or other party; and that noble catholic temper is what he every where labours to infuse into his readers: a temper not only most pleasant to the persons themselves in whom it has place, but which at last must heal all the unhappy differences in the christian world, if ever God have so much mercy for us.

GEORGE HAMMOND,
ABRAHAM HUME,
SAMUEL STANCLIFF,
THOMAS DOOLITTLE,
RICHARD STRETTON,
JOHN QUICK,
MATTHEW SYLVESTER,
DANIEL WILLIAMS,
DANIEL BURGESS,
JOHN SPADEMAN,
SAMUEL POMFRET,
JOHN SHOWER,
TIMOTHY ROGERS,
THOMAS GOODWIN,
JOSHUA OLDFIELD,
BENJAMIN ROBINSON,
THOMAS COTTON,
WILLIAM TONG,
ROBERT FLEMING,
JOHN SHEFFIELD,
JOHN BILLINGSLEY,
DANIEL ALEXANDER,
ROBERT BILLIO,
THOMAS REYNOLDS,
EDMUND CALAMY,
SAMUEL BURY,
SAMUEL DOOLITTLE,
ZACH. MERRELL,
THOMAS FREKE,
WILLIAM HARRIS,
SAMUEL PALMER,
BENJAMIN GRAVENER,
MICHAEL POPE,
SAMUEL ROSEWEL.

A

CHRISTIAN DIRECTORY:

OR, A SUM OF

PRACTICAL THEOLOGY,

AND

CASES OF CONSCIENCE.

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

IN FOUR PARTS.

I. CHRISTIAN ETHICS, (OR PRIVATE DUTIES.)
II. CHRISTIAN ECONOMICS, (OR FAMILY DUTIES.)
III. CHRISTIAN ECCLESIASTICS, (OR CHURCH DUTIES.)
IV. CHRISTIAN POLITICS, (OR DUTIES TO OUR RULERS AND NEIGHBOURS.)

ADVERTISEMENT.

Readers,

The book is so big that I must make no longer preface, than to give you this necessary, short account, I. Of the quality; II. And the reasons of this work.

1. The matter you will see in the contents: As Amesius's "Cases of Conscience" are to his "Medulla," the second and practical part of theology, so is this to a "Methodus Theologiæ" which I have not yet published. And, 1. As to the method of this, it is partly natural, but principally moral; that is, partly suitable to the real order of the matter, but chiefly of usefulness, secundum ordinem intentionis, where our reasons of each location are fetched from the end. Therefore unless I might be tedious in opening my reasons à fine for the order of every particular, I know not how to give you full satisfaction. But in this practical part I am the less solicitous about the accurateness of method, because it more belongeth to the former part, (the theory,) where I do it as well as I am able.

2. This book was written in 1664 and 1665 (except the Ecclesiastic Cases of Conscience, and a few sheets since added). And since the writing of it, some invitations drew me to publish my "Reasons of the Christian Religion," my "Life of Faith," and "Directions for Weak Christians;" by which the work of the two first chapters here is more fully done; and therefore I was inclined here to leave them out; but for the use of such families as may have this without the other, I forbore to dismember it.

3. But there is a great disproportion between the several parts of the book. 1. The First Part is largest, because I thought that the heart must be kept with greatest diligence, and that if the tree be good the fruit will be good; and I remember Paul's counsel, "Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee," 1 Tim. iv. 16. Nothing is well done by him that beginneth not at home: as the man is, so is his strength, and work. 2. The two first chapters are too coarse and tedious for those of the higher form, who may pass them over. But the rest must be spoken to; to whom that is unprofitable which is most suitable and pleasant to more exercised and accurate wits. The grand directions are but the explications of the essentials of christianity, or of the baptismal covenant, even of our relation-duties to God the Father, Son, (in several parts of his relation,) and of the Holy Ghost. The doctrine of Temptations is handled with brevity, because they are so numerous; lest a due amplification should have swelled the book too much; when a small part of their number maketh up so much of Mr. John Downame's great and excellent treatise, called, "The Christian Warfare." The great radical sins are handled more largely than seemeth proportionable to the rest, because all die when they are dead. And I am large about Redeeming Time, because therein the sum of a holy, obedient life is included.

4. If any say, Why call you that a Sum of Practical Theology which is but the directing part, and leaveth out the explication, reasons, various uses, marks, motives, &c.? I answer, 1. Had I intended sermonwise to say all that might well be said on each subject, it would have made many volumes as big as this. 2. Where I thought them needful, the explication of each duty and sin is added, with marks, contraries, counterfeits, motives, &c. And uses are easily added by an ordinary reader, without my naming them.

5. I do especially desire you to observe, that the resolving of practical cases of conscience, and the reducing of theoretical knowledge into serious christian practice, and promoting a skilful facility in the faithful exercise of universal obedience, and holiness of heart and life, is the great work of this treatise; and that where I thought it needful, the cases are reduced to express questions and answers. But had I done so by all, many such volumes would have been too little; and therefore I thought the directing way most brief and fit for christian practice; for if you mark them, you will find few directions in the book, which may not pass for the answer of an implied question or case of conscience; and when I have given you the answer in a direction, an ingenious reader can tell what question it is that is answered. And so, many hundred cases are here resolved, especially in the two first parts, which are not interrogatively named.

6. And I must do myself the right as to notify the reader, that this treatise was written when I was (for not subscribing, declaring, &c.) forbidden by the law to preach, and when I had been long separated far from my library and from all books, saving an inconsiderable parcel which wandered with me, where I went; by which means this book hath two defects: 1. It hath no cases of conscience, but what my bare memory brought to hand: and cases are so innumerable, that it is far harder, methinks, to remember them, than to answer them; whereby it came to pass that some of the ecclesiastical cases are put out of their proper place, because I could not seasonably remember them. For I had no one casuist but Amesius with me. But (after about twelve years' separation) having received my library, I find that the very sight of Sayrus, Fragoso, Roderiquez, Tolet, &c. might have helped my memory to a greater number. But perhaps these will be enough for those that I intend them for. 2. And by the same cause the margin is unfurnished of such citations as are accounted an ornament, and in some cases are very useful. The scraps inserted out of my few trivial books at hand being so mean, as that I am well content (except about Monarchy, Part IV.) that the reader pass them by as not worthy of his notice.

And it is like that the absence of books will appear to the reader's loss in the materials of the treatise; but I shall have this advantage by it, that he will not accuse me as a plagiary. And it may be some little advantage to him, that he hath no transcript of any man's books, which he had before; but the product of some experience, with a naked, unbiassed perception of the matter or things themselves.

7. Note also, that the Third and Fourth Parts are very much defective of what they should contain, about the power and government of God's officers in church and state; of which no readers will expect a reason but strangers, whose expectations I may not satisfy. But as I must profess, that I hope nothing here hath proceeded from disloyalty, or disrespect to authority, government, unity, concord, peace, or order; or from any opposition to faith, piety, love, or justice; so if, unknown to me, there be any thing found here that is contrary or injurious to any one of these, I do hereby renounce it, and desire it may be taken as non scriptum.

II. The ends and uses for which I wrote this book are these: 1. That when I could not preach the gospel as I would, I might do it as I could. 2. That three sorts might have the benefit, as followeth.

1. That the younger and more unfurnished and unexperienced sort of ministers, might have a promptuary at hand, for practical resolutions and directions on the subjects that they have need to deal in. And though Sayrus and Fragoso have done well, I would not have us under a necessity of going to the Romanists for our ordinary supplies. Long have our divines been wishing for some fuller casuistical tractate: Perkins began well; Bishop Sanderson hath done excellently de juramento; Amesius hath exceeded all, though briefly. Mr. David Dickson hath put more of our English cases about the state of sanctification, into Latin, than ever was done before him. Bishop Jeremy Taylor hath in two folios but begun the copious performance of the work. And still men are calling for more, which I have attempted: hoping that others will come after, and do better than we all.

If any call it my pride, to think that any ministers or students are so raw as to need any thing that I can add to them, let him but pardon me for saying that such demure pleadings for a feigned humility, shall not draw me to a confederacy with blindness, hypocrisy, and sloth, and I will pardon him for his charge of pride.

It is long ago since many foreign divines subscribed a request, that the English would give them in Latin a Sum of our Practical Theology, which Mr. Dury sent over, and twelve great divines of ours wrote to Bishop Usher, (as Dr. Bernard tells you in his Life,) to draw them up a form or method. But it was never done among them all. And it is said, that Bishop Downame at last undertaking it, died in the attempt. Had this been done, it is like my labour might have been spared. But being undone, I have thus made this essay. But I have been necessitated to leave out much, (about conversion, mortification, self-denial, self-acquaintance, faith, justification, judgment, glory, &c.) because I had written of them all before.

2. And I thought it not unuseful to the more judicious masters of families, who may choose and read such parcels to their families, as at any time the case requireth. And indeed I began it rudely, with an intention of that plainness and brevity which families require; but finding that it swelled to a bigger bulk than I intended, I was fain to write my "Life of Faith," as a breviate and substitute, for the families and persons that cannot have and use so large a volume: presupposing, my "Directions for sound Conversion," for "Weak Christians," and for "Peace of Conscience," printed long ago.

3. And to private christians I thought it not in vain, to have at hand so universal a directory and resolution of doubts; not expecting that they remember all, but may, on every occasion, turn to such particulars as they most need.

But I must expect to be assaulted with these objections: and it is not only profane deriders and malignant enemies, that are used by Satan to vilify and oppose our service of God.

Object. I. You have written too many books already. Who do you think hath so little to do as to read them all? Is it not pride and self-conceitedness to think that your scribblings are worthy to be read? and that the world hath need of so much of your instructions, as if there were no wise men but you? You have given offence already by your writings; you should write less, and preach more.

Answ. 1. I have seldom, if ever, in all my ministry, omitted one sermon for all my writings. I was not able to live in London, nor ride abroad; but through God's mercy I seldom omitted any opportunities at home.

2. And if I preach the same doctrine that I write, why should not men be as angry with me for preaching it, as for writing it? But if it be good and true, why is it not as good preach by the press, to many thousands, and for many years after I am dead, as to preach to a parlour full for a few hours? Or why is not both as good as one?

3. I will not take the reverend objector to be ignorant, that writing, and publishing the word of God by it, is preaching it, and the most public preaching; and hath the example of the apostles and evangelists, as well as speaking. And one is no more appropriate to them than the other: though the extraordinaries of both be proper to them. And do you not perceive what self-condemning contradiction it is, at the same time to cry out against those that dissuade you from preaching, or hinder you, and tell you it is needless, and you are proud to think that the world needeth your preaching, and yet you yourselves to say the very same against your brethren's preaching by the press? I know an ignorant, illiterate sectary might say, Writing is no preaching; and you are called to preach, and not to write. But I must reverence you more than to suppose you so absurd. Other men forbid you but less public preaching, and you reproach me for more public preaching: that is the difference. How hard is it to know what spirit we are of! Did you think that you had been patrons of idleness, and silencers of ministers, while you declaim so much against it? Your pretence that you would have me preach more, is feigned. Are you sure that you preach ofter than I do? When I persuaded ministers heretofore to catechise and instruct all their parishes personally, family by family, you said it was more toil than was our duty. And now you are against much writing too; and yet would be thought laborious ministers.

And as to the number and length of my writings, it is my own labour that maketh them so, and my own great trouble, that the world cannot be sufficiently instructed and edified in fewer words. But, 1. Would not all your sermons set together be as long? And why is not much and long preaching blamable, if long writings be? 2. Are not the works of Augustine, and Chrysostom, much longer? Who yet hath reproached Aquinas or Suarez, Calvin or Zanchy, &c. for the number and greatness of the volumes they have written? Why do you contradict yourselves by affecting great libraries? 3. When did I ever persuade any one of you to buy or read any book of mine? What harm will they do those that let them alone? Or what harm can it do you for other men to read them? Let them be to you as if they had never been written; and it will be nothing to you how many they are. And if all others take not you for their tutors, to choose for them the books that they must read, that is not my doing, but their own. If they err in taking themselves to be fitter judges than you what tendeth most to their own edification, why do you not teach them better? 4. Either it is God's truth, or error, which I write. If error, why doth no one of you show so much charity, as by word or writing to instruct me better, nor evince it to my face, but do all to others by backbiting? If truth, what harm will it do? If men had not leisure to read our writings, the booksellers would silence us, and save you the labour; for none would print them. 5. But who can please all men? Whilst a few of you cry out of too much, what if twenty or a hundred for one be yet for more? How shall I know whether you or they be the wiser and the better men?

Readers, you see on what terms we must do the work of God. Our slothful flesh is backward, and weary of so much labour: malignant enemies of piety are against it all. Some slothful brethren think it necessary to cloak their fleshly ease by vilifying the diligence of others. Many sects whom we oppose, think it the interest of their cause, (which they call God's cause,) to make all that is said against them seem vain, contemptible, and odious; which because they cannot do by confutation, they will do by backbiting and confident chat. And one or two reverend brethren have, by the wisdom described exactly, James iii. 15, 16, arrived at the liberty of backbiting and magisterial sentencing the works of others, (which they confess they never read,) that their reputation of being most learned, orthodox, worthy divines, may keep the chair at easier rates, than the wasting of their flesh in unwearied labours to know the truth, and communicate it to the world. And some are angry, who are forward to write, that the booksellers and readers silence not others as well as them.

Object. II. Your writings differing from the common judgment, have already caused offence to the godly.

Answ. 1. To the godly that were of a contrary opinion only. Sores that will not be healed, use to be exasperated by the medicine. 2. It was none but healing, pacificatory writings, that have caused that offence. 3. Have not those dissenters' writings more offended the godly that were against them? They have but one trick, to honour their denial, which more dishonoureth it, even by unsanctifying those that are not of their minds. 4. If God bless me with opportunity and help, I will offend such men much more, by endeavouring, further than ever I have done, the quenching of that fire which they are still blowing up; and detecting the folly and mischief of those logomachies by which they militate against love and concord, and inflame and tear the church of God. And let them know that I am about it. But some pastors, as well as people, have the weakness to think that all our preachings and writings must be brought under their dominion, and to their bar, by the bare saying that we offend the godly, that is, those of their opinion, which they falsely call by the name of scandal. 5. But I think they will find little controversy to offend them in this book.

Object. III. You shall take more leisure, and take other men's judgment of your writings before you thrust them out so hastily.

Answ. 1. I have but a little while to live, and therefore must work while it is day. Time will not stay. 2. I do show them to those that I take to be most judicious, and never refused any man's censure; but it is not many that have leisure to do me so great a kindness. But that I commit them not to the perusal of every objector, is a fault uncurable, by one that never had an amanuensis, and hath but one copy, usually. 3. And if I could do it, how should I be sure that they would not differ as much among themselves, as they do from me? And my writings would be like the picture which the great painter exposed to the censure of every passenger, and made it ridiculous to all, when he altered all that every one advised him to alter. And, to tell you the truth, I was never yet blamed by one side as not sufficiently pleasing them; but I was blamed also by the contrary side, for coming so near them: and I had not wit enough to know which party of the accusers was the wiser. And therefore am resolved to study to please God and conscience, and to take man-pleasing, when inconsistent, for an impossible and unprofitable work; and to cease from man whose breath is in his nostrils, whose thoughts all perish as he passeth off the judicature of his stage to the judicature of God.

Object. IV. Your Ecclesiastical Cases are dangerously reconciling, tending to abate men's zeal against error.

Answ. The world hath long enough escaped the danger of peace and reconciliation. It had been well if they had as long escaped the danger of your conceited, orthodox strife, which hath brought in confusion and all evil works. I take it to be a zeal effectively against love, and against unity, and against Christ, which, with the preachers of extremes, goeth under the name of a zeal against error, and for truth.

Object. V. Are all these numerous directions to be found in Scripture? Show us them in Scripture, or you trouble the church with your own inventions.

Answ. 1. Are all your sermons in the Scripture? and all the good books of your library in the Scripture? 2. Will you have none but readers in the church, and put down preachers? Sure it is the reader that delivereth all and only the Scripture. 3. Are we not men before we are christians? And is not the light and law of nature divine? And was the Scripture written to be instead of reason, or of logic, or other subservient sciences? Or must they not all be sanctified and used for divinity? 4. But I think that as all good commentaries, and sermons, and systems of theology, are in Scripture, so is the Directory here given, and is proved by the evidence of the very thing discoursed of, or by the plainest texts.

Object. VI. You confound your reader by curiosity of distinctions.

Answ. 1. If they are vain or false, shame them by detecting it, or you shame yourselves by blaming them, when you cannot show the error. Expose not yourselves to laughter by avoiding just distinction to escape confusion: that is, avoiding knowledge to escape ignorance, or light to escape darkness. 2. It is ambiguity and confusion that breedeth and feedeth almost all our pernicious controversies; and even those that bring in error by vain distinction, must be confuted by better distinguishers, and not by ignorant confounders. I will believe the Holy Ghost, 2 Tim. ii. 14-16, that logomachy is the plague by which the hearers are subverted, and ungodliness increased; and that orthotomy, or right dividing the word of truth, is the cure. And, Heb. v. 15, discerning both good and evil, is the work of long and well exercised senses.

Object. VII. Is this your reducing our faith to the primitive simplicity, and to the creed? What a toilsome task do you make religion by overdoing? Is any man able to remember all these numberless directions?

Answ. 1. I pray mistake not all these for articles of faith. I am more zealous than ever I was for the reduction of the christian faith to the primitive simplicity; and more confident that the church will never have peace and concord, till it be so done, as to the rest of men's faith and communion. But he that will have no books but his creed and Bible, may follow that sectary, who, when he had burnt all his other books as human inventions, at last burnt the Bible, when he grew learned enough to understand, that the translation of that was human too.

2. If men think not all the tools in their shops, and all the furniture of their houses, or the number of their sheep, or cattle, or lands, nor the number of truths received by a learning intellect, &c. to be a trouble and toil, why should they think so of the number of helps to facilitate the practice of their duty? If all the books in your libraries make your studies or religion toilsome, why do you keep them? and do not come to the vulgar religion, that would hear no more but, Think well, speak well, and do well, or, Love God and your neighbour, and do as you would be done by. He that doth this truly, shall be saved. But there goeth more to the building of a house, than to say, Lay the foundation, and raise the superstructure: universals exist not but in individuals; and the whole consisteth of all the parts.

3. It is not expected that any man remember all these directions. Therefore I wrote them, because men cannot remember them, that they may, upon every necessary occasion, go to that which they have present use for, and cannot otherwise remember.

In sum, to my quarrelsome brethren I have two requests: 1. That instead of their unconscionable, and yet unreformed custom of backbiting, they would tell me to my face of my offences by convincing evidence, and not tempt the hearers to think them envious. And, 2. That what I do amiss they would do better: and not be such as will neither laboriously serve the church themselves, nor suffer others; and that they will not be guilty of idleness themselves, nor tempt me to be a slothful servant, who have so little time to spend; for I dare not stand before God under that guilt. And that they will not join with the enemies and resisters of the publication of the word of God.

And to the readers my request is, 1. That whatever for quantity or quality in this book is an impediment to their regular, universal obedience, and to a truly holy life, they would neglect and cast away. 2. But that which is truly instructing and helpful, they would diligently digest and practise; and I encourage them by my testimony, that by long experience I am assured, that this PRACTICAL RELIGION will afford both to church, state, and conscience, more certain and more solid peace, than contending disputers, with all their pretences of orthodoxness and zeal against errors for the truth, will ever bring, or did ever attain to.

I crave your pardon for this long apology: it is an age where the objections are not feigned, and where our greatest and most costly services of God are charged on us as our greatest sins; and where at once I am accused of conscience for doing no more, and of men for doing so much. Being really

A most unworthy servant of so good a Master,
RICHARD BAXTER.

A

CHRISTIAN DIRECTORY.

[PART I.]

CHRISTIAN ETHICS:

OR,

DIRECTIONS FOR THE ORDERING OF THE PRIVATE ACTIONS OF OUR HEARTS AND LIVES.
IN THE WORK OF HOLY SELF-GOVERNMENT, UNTO AND UNDER GOD.

[THE INTRODUCTION.][6]

The eternal God having made man an intellectual and free agent, able to understand and choose the good, and refuse the evil; to know, and love, and serve his Maker, and by adhering to him in this life of trial, to attain to the blessed sight and enjoyment of his glory in the life to come, hath not been wanting to furnish him with such necessaries, without which these ends could not successfully be sought. When we had lost our moral capacity of pleasing him, that we might enjoy him, he restoreth us to it by the wonderful work of our redemption. In Christ he hath reconciled the world unto himself; and hath given them a general act of oblivion, contained in the covenant of grace, which nothing but men's obstinate and final unwillingness can deprive them of. To procure their consent to this gracious covenant, he hath "committed" to his ministers the "word of reconciliation;" commanding us "to beseech men, as in the stead of Christ, and as though God himself did beseech them by us, to be reconciled unto God," 2 Cor. v. 18-20; and to show them first their sin and misery, and proclaim and offer the true remedy, and to let them know, that all things are now ready, and by pleading their duty, their necessity, and their commodity, to compel them to come in, Matt. xxii. 4; Luke xi. 17, 23.

But so great is the blindness and obstinacy of men, that the greatest part refuse consent; being deceived by the pleasures, and profits, and honours of this present world; and make their pretended necessities or business the matter of their excuses, and the unreasonable reasons of their refusal, negligence, and delays, till death surprise them, and the door is shut; and they knock, and cry for mercy and admittance, when it is too late, Matt. xxv. 10-12.

Against this wilful negligence and presumption, which is the principal cause of the damnation of the ungodly world, I have written many books already.[7] But because there are many that profess themselves unfeignedly willing, not only to be saved, but also to be Christ's disciples; to learn of him, to imitate him, and be conformed to him, and to do the will of God, if they could but know it; I have determined, by God's assistance, to write this book for the use of such, and to give them from God's word those plain directions, which are suited to the several duties of their lives, and may guide them safely in their walk with God, to life eternal. Expect not here copious and earnest exhortations, for that work I have done already; and have now to do with such, as say they are made willing, and desire help against their ignorance, that skill and will may concur to their salvation. I shall labour to speak as plainly as I can, because I specially intend it for the ignorant; and yet to be competently exact in the directions, lest such readers lose the benefit by mistakes. And I must speak to many cases, because I speak to families, where all are not in the same condition, and the same persons are not still the same. And therefore if I should not be brief in the particulars, I should be too long in the whole; and tediousness might deprive some readers of the benefit.

In families some are (too ordinarily) ungodly, in a carnal, unrenewed state; and some are godly, in a state of grace.[8] These are considerable as christians simply, with respect to God, or in their relations to others: these relations are either ecclesiastical, civil, or domestical (family relations).

Accordingly, my intended method is, 1. To direct ungodly, carnal minds, how to attain to a state of grace. 2. To direct those that have saving grace, how to use it; both in the contemplative and active parts of their lives; in their duties of religion, both private and public; in their duties to men, both in their ecclesiastical, civil, and family relations. And, by the way, to direct those that have grace, how to discern it, and take the comfort of it; and to direct them how to grow in grace, and persevere unto the end.

And if any reader should be discouraged at the number of duties and directions set before him, I entreat him to consider, 1. That it is God, and not I, that imposeth all these duties on you: and who will question his wisdom, goodness, or power to make laws for us and all the world? 2. That every duty and direction is a mercy to you; and therefore should not be matter of grief to you, but of thanks. They are but like the commands of parents to their children, when they bid them eat their meat, and wear their clothes, and go to bed, and eat not poison, and tumble not in the dirt; and cut not your fingers, and take heed of fire and water, &c. To leave out any such law or duty, were but to deprive you of an excellent mercy; you will not cut off or cast away any member of your body, any vein, or sinew, or artery, upon pretence that the number maketh them troublesome, when the diminishing of that number would kill or maim you. A student is not offended that he hath many books in his library; nor a tradesman that he hath store of tools; nor the rich at the number of his farms or flocks. Believe it, reader, if thou bring not a malignant quarrelsome mind, thou wilt find that God hath not burdened, but blessed thee with his holy precepts, and that he hath not appointed thee one unnecessary or unprofitable duty; but only such as tend to thy content, and joy, and happiness.[9]

O let it be the daily, earnest prayer of me and thee, that our hearts prove not false and unwilling to follow the directions which are given us, lest we condemn ourselves in the things which we allow. Your practice now will show, whether it be through want of will or skill, if henceforth you unfaithfully neglect your duty. If you are willing, obey now what is plainly taught you, and show by your diligence that you are willing.

[CHAPTER I.]

PART I.

Directions to unconverted, graceless Sinners, for the attaining of true saving Grace.[10]

If ungodly, miserable sinners were as few, as the devil and their self-love would make themselves believe,[11] I might forbear this part of my work as needless. For the whole need not the physician, but the sick. If you go into twenty families, and ask them all, whether any of them are in an unsanctified state, unrenewed and unpardoned, and under the wrath and curse of God? you will meet with few that will not tell you, they hope it is better with them than so; and though they are sinners, as all are, yet that they are repenting, pardoned sinners. Nay, there is scarce one of many of the most wicked and notoriously ungodly, but hope they are in a penitent, pardoned state. Even the haters of God will say they love him; and the scorners at godliness will say that they are not ungodly; and that it is but hypocrisy and singularity that they deride: and it were well for them, if saying so would go for proof, and he that will be their Judge would take their words. But God will not be deceived, though foolish men are wise enough to deceive themselves. Wickedness will be wickedness when it hath clothed itself with the fairest names: God will condemn it when it hath found out the most plausible pretences and excuses. Though the ungodly think to bear it out in pride and scorn, and think to be saved by their hypocritical lip-service, as soon as the most holy worshippers of the Lord, yet "shall they be like chaff which the wind driveth away: they shall not be able to stand in judgment, nor sinners in the congregation of the righteous," Psal. i. 4-6. And if God know better than foolish men, then certainly the flock is little to whom the "Father will give the kingdom," Luke xii. 32. And "wide is the gate, and broad is the way, that leadeth to destruction, and many there be that go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it," Matt. vii. 13, 14. When Christ was asked, "Lord, are there few that be saved?" he answered, "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able," Luke xiii. 23, 24. But, alas! we need no other information than common experience, to tell us whether the greatest part of men be holy, and heavenly, and self-denying; that seek first the kingdom of God and his righteousness, and love God above all, and will forsake all they have for the sake of Christ: and undoubtedly none but such are saved; as you may see Heb. xxi. 14; Matt. vi. 20, 21, 33; Luke xiv. 33.

Seeing then the godly are so few, and the ungodly so many; and that God will take nothing for holiness that is not such indeed; and seeing it is so terrible a thing to any man that hath his wits about him, to live one day in an unconverted state, because he that dieth so, is lost for ever; methinks it should be our wisdom, to be suspicious of ourselves, and careful lest we be deceived in so great a business, and diligent in searching and examining our hearts, whether they are truly sanctified or not; because it can be no harm to make sure work for our salvation; whereas presumption, carelessness, and negligence, may betray us to remediless misery and despair.

I do not here suppose the reader to have any such acquaintance with his heart, or care of his salvation, or obedient willingness to be taught and ruled by Jesus Christ, as is proper to those that are truly sanctified; for it is ungodly persons that now I am speaking to. And yet, if I should not suppose them to have some capacity and disposition to make use of the directions which I give them, I might as well pass them by, and spare my labour. I tell thee therefore, reader, what it is that I presuppose in thee, and expect from thee, and I think thou wilt not judge me unreasonable in my suppositions and expectations.

Presupposed, That thou art a man.

1. I suppose thee to be a man, and therefore that thou hast reason and natural free will, (that is, the natural faculty of choosing and refusing,) which should keep thy sensitive appetite in obedience; and that thou art capable of loving and serving thy Creator, and enjoying him in everlasting life.

That thou knowest this: and what a man is.

2. I suppose that thou knowest thyself to be a man; and therefore that thy sensitive part, or flesh, should no more rule thee, or be ungoverned by thee, than the horse should rule the rider, or be unruled by him: and that thou understandest that thou art made on purpose to love and serve thy Maker, and to be happy in his love and glory for ever. If thou know not this much, thou knowest not that thou art a man, or else knowest not what a man is.

That thou hast self-love and a desire to be happy.

3. I suppose thee to have a natural self-love, and a desire of thy own preservation and happiness; and that thou hast no desire to be miserable, or to be hated of God, or to be cast out of his favour and presence into hell, and there to be tormented with devils everlastingly: yea, I will suppose that thou art not indifferent whether thou dwell in heaven or hell, in joy or torment; but would fain be saved and be happy; whether thou be godly or ungodly, wise or foolish, I will be bold to take all this for granted: and I hope in all this I do not wrong thee.

That thou madest not thyself: and that the first cause of all the being, power, wisdom, and goodness of all the creatures, hath (formally or eminently) more than all they. And therefore that there is a God.

4. I suppose thee to be one that knowest that thou didst not make thyself;[12] nor give thyself that power or wisdom which thou hast; and that he that made thee and all the world, must needs be before all the world; and that he is eternal, having no beginning (for if ever there had been a time when there was nothing, there never would have been any thing; because nothing can make nothing); and I suppose thou dost confess that all the power, and wisdom, and goodness of the whole creation set together, is less than the power, and wisdom, and goodness of the Creator; because nothing can give more than it hath to give. I suppose, therefore, that thou dost confess that there is a God; for to be the eternal, infinite Being, and the most powerful, wise, and good, and the first cause of all created being, and power, and wisdom, and goodness, this (with the subsequent relations to the creature) is to be GOD. If thou wilt deny that there is a God, thou must deny that thou art a man, and that there is any man, or any being.

That the Creator of all is the Lord or Owner of all; the Ruler of the rational creature; and the Benefactor and End of all.

5. I suppose thou knowest that God, who gave a being unto all things, is by this title of creation, the absolute Owner or Lord of all: and that he that made the reasonable creatures, with natures to be governed, in order to a further end, is by that title, their supreme Governor; and therefore hath his laws commanding duty, and promising reward, and threatening punishment; and therefore will judge men according to these laws, and will be just in judgment, and in his rewards and punishments. And that he that freely gave the creature its being, and all the good it hath, and must give it all that ever it shall have, is the Father or most bountiful Benefactor to his creatures. Surely I screw thee not too high in supposing thee to know all this; for all this is no more than that there is a God. For he is not God, if he be not the Creator, and therefore our Owner, our Ruler, and Benefactor, our absolute Lord, our most righteous Governor, and our most loving Father, or Benefactor.

That this God must be obeyed and loved.

6. I suppose therefore that thou art convinced, that God must be absolutely submitted to, and obeyed before all others in the world, and loved above all friends, or pleasures, or creatures whatsoever. For to say, He is my Owner, is to say, I must yield myself to him as his own; to say, I take him for my supreme Governor, is to say, that I will absolutely be ruled by him; and to say, I take him as my dearest Father or chief Benefactor, is to say, that I am obliged to give him my dearest love, and highest thanks: otherwise you do but jest, or say you know not what, or contradict yourselves, while you say, He is your God.

That nothing is to be preferred before him.

7. I suppose that thou art easily convinced, that in all the world there is no creature that can show so full a title to thee as God; or that hath so great authority to govern thee, or that can be so good to thee, or do so much for thee, as God can do, or hath done, and will do, if thou do thy part; and therefore that there is nothing to be preferred before him, or compared with him in our obedience or love: nor is there any that can save us from his justice, if we stand out against him.

That he that ruleth the world by hopes and fears of another life, doth not rule them by deceit and lies, and that he hath rewards and punishments hereafter.

8. I suppose that as thou knowest God is just in his laws and judgments,[13] so that he is so faithful that he will not, and so all-sufficient that he need not, deceive mankind, and govern them by mere deceit: this better beseems the devil, than God: and therefore that as he governeth man on earth by the hopes and fears of another life, he doth not delude them into such hopes or fears; and as he doth not procure obedience by any rewards or punishments in this life, as the principal means, (the wicked prospering, and the best being persecuted and afflicted here,) therefore his rewards or punishments must needs be principally hereafter in the life to come. For if he have no rewards or punishments, he hath no judgment; and if he have no judgment, he hath no laws (or else no justice); and if he have no laws, (or no justice,) he is no governor of man (or not a righteous governor); and if he be not our governor, (and just,) he is not our God; and if he were not our God, we had never been his creatures, nor had being, or been men.

That man being bound to love and obey God above all, is bound to do nothing in vain, and that we cannot be losers by his service.

9. I suppose thou knowest that if God had not discovered what he would do with us in the life to come, yet man is highliest bound to obey and love his Maker, because he is our absolute Lord, our highest Ruler, and our chief Benefactor; and all that we are to have is from him. And that if man be bound to spend his life in the service of his God, it is certain that he shall be no loser by him, no, not by the costliest obedience that we can perform; for God cannot appoint us any thing that is vain; nor can he be worse to us than an honest man, that will see that we lose not by his service. Therefore that God for whom we must spend and forsake this life, and all those pleasures which sensualists enjoy, hath certainly some greater thing to give us, in another life.

That no infidel can say, He is sure there is no life to come.

10. I may take it for granted at the worst, that neither thyself, nor any infidel in the world, can say that you are sure that there is not another life for man, in which his present obedience shall be rewarded, and disobedience punished. The worst that ever infidel could say was, that he thinketh there is no other life. None of you dare deny the possibility of it, nor can with any reason deny the probability. Well, then, let this be remembered while we proceed a little further with you.

That you are sure of the brevity and vanity of this life: and that the probability or possibility of an endless joy or misery, should command all the care and diligence of a rational creature, against all that can be set against it.

11. I suppose or expect that you have so much use of sense and reason, as to know the brevity and vanity of all the glory and pleasures of the flesh; and that they are all so quickly gone, that were they greater than they are, they can be of no considerable value. Alas, what is time! How quickly gone, and then it is nothing! and all things then are nothing which are passed with it! So that the joys or sorrows of so short a life, are no great matter of gain or loss.

I may therefore suppose that thou canst easily conclude, that the bare probability or possibility of an endless happiness, should be infinitely preferred before such transitory vanity, even the greatest matters that can be expected here; and that the probability or possibility of endless misery in hell, should engage us with far greater care and diligence to avoid it, than is due for the avoiding any thing that you can think to escape by sinning; or any of the sufferings of this momentary life. If you see not this, you have lost your reason; that the mere probability or possibility of a heaven and hell, should much more command our care and diligence, than the fading vanities of this dreaming, transitory life.

Therefore that a holy life is every man's duty, were it but on the account of such a possibility or probability; and therefore that really there is such a joy and misery hereafter; because God doth not make our faculties in vain, nor make us to follow deceits and lies.

12. Well, then, we have got thus far in the clearest light. You see that a religious, holy life, is every man's duty, not only as they owe it to God as their Creator, their Owner, Governor, and Benefactor; but also, because as lovers of ourselves, our reason commandeth us to have ten thousandfold more regard of a probable or possible joy and torment which are endless, than of any that is small and of short continuance. And if this be so, that a holy life is every man's duty, with respect to the life that is to come, then it is most evident, that there is such a life to come indeed, and that it is more than probable or possible, even certain. For if it be but man's duty to manage this life, by the hopes and fears of another life, men it must follow, that either there is such a life to come, or else that God hath made it man's duty to hope, and fear, and care, and labour, and live in vain: and that he himself doth tantalize and cheat his creatures, and rule the world by motives of deceit, and make religion and obedience to our Maker to be a life of folly, delusion, and our loss. And he that believeth this of God, doth scarce believe him to be God. Though I have mentioned this argument in another treatise, I think it not unmeet here to repeat it for thy benefit.

That all the matters of this transitory life are to be estimated as they refer to the life to come.

13. And seeing I suppose thee to be convinced of the life to come, and that man's happiness and misery is there, I must needs suppose that thou dost confess, that all things in this life, whether prosperity or adversity, honour or dishonour, are to be esteemed and used as they refer to the life to come. For nothing is more plain, than that the means are to have all their esteem and use in order to their end. That only is good in this life, which tendeth to the happiness of our endless life; and that is evil indeed in this life, that tendeth to our endless hurt, and to deprive us of the everlasting good. And therefore no price or motive should hire us to sin against God, and to forfeit or hinder our endless happiness.

That no man can love God too much, nor make too sure of his salvation.

14. I may suppose, if thou have reason, that thou wilt confess that God cannot be too much loved, nor obeyed too exactly, nor served too diligently (especially by such backward sinners, that have scarce any mind to love or worship him at all); and that no man can make too sure of heaven, or pay too dear for it, or do too much for his salvation, if it be but that which God hath appointed him to do. And that you have nothing else that is so much worth your time, and love, and care, and labour. And therefore though you have need to be stopped in your love, and care, and labour for the world, because for it you may easily pay too dear, and do too much; yet there is no need of stopping men in their love, and care, and labour for God and their salvation; which is worth more than ever we can do, and where the best are apt to do too little.

That this life is given us for trial and preparation to the life to come.

15. I also suppose thee to be one that knowest, that this present life is given us on trial,[14] to prepare for the life that shall come after; and that as men live here, they shall speed for ever; and that time cannot be recalled when it is gone, and therefore that we should make the best of it while we have it.

That man's thoughts should be serious and frequent about his future state.

16. I suppose thee also to be easily convinced, that seeing man hath his reason and life for matters of everlasting consequence, his thoughts of them should be frequent and very serious, and his reason should be used about these things, by retired, sober deliberation.

That you can tell, or may do, which way your hearts and diligence are bent, whether most for this life, or for that to come.

17. And I suppose thee to be a man, and therefore so far acquainted with thyself, as that thou mayst know, if thou wilt, whether thy heart and life do answer thy convictions, and whether they are more for heaven or earth; and therefore that thou art capable of self-judging in this case.

Perhaps you will say, that while I am directing you to be holy, I suppose you to be holy first; for all this seemeth to go far towards it. But I must profess that I see not any thing in all these suppositions, but what I may suppose to be in a heathen; and that I think all this is but supposing thee to have the use of thy reason, in the points in hand. Speak freely: Is there any one of all these points that thou canst or darest deny? I think there is not. And therefore if heathens and wicked men deny them in their practice, that doth but show that sin doth brutify them, and that, as men asleep, or in a crowd of business, they have not the use of the reason which they possess, in the matters which their minds are turned from.

That most among us profess to believe in Christ, and confess the gospel to be true, &c.

18. Yea, one thing more I think I may suppose in all or most that will read this book; that you take on you also to believe in Jesus Christ, and in the Holy Ghost the Sanctifier, and that the Scriptures are the word of God. And if you do so indeed, I may then hope that my work is in a manner done, before I begin it: but if you do it but opinionatively and uneffectually, yet God and man may plead with you the truths which you profess.

Having told you what I presuppose in you, I proceed now to the directions. But I again entreat and charge thee, reader, as thou lovest thy soul, and wouldst not be condemned for hypocrisy and sloth, that thou dost not refuse to put in practice what is taught thee, and show thereby, that whatever thou pretendest, thou art not willing to do thy part for thy own salvation, no not in the most reasonable, necessary things.[15]

Direction I. If thou be truly willing to be sanctified and a child of God, remain not in a state of ignorance; but do thy best to come into the light, and understand the word of God, in the matters of salvation.

If knowledge be unnecessary, why have we understanding?[16] and wherein doth a man excel a beast? If any knowledge at all be necessary, certainly it must be the knowledge of the greatest and most necessary things: and nothing is so great and necessary as to obey thy Maker, and to save thy soul. Knowledge is to be valued according to its usefulness. If it be a matter of as great concernment to know how to do your worldly business, and to trade and gather worldly wealth, and to understand the laws, and to maintain your honour, as it is to know how to be reconciled unto God, to be pardoned and justified, to please your Creator, to prepare in time for death and judgment, and an endless life, then let worldly wisdom have the pre-eminence. But if all earthly things be dreams and shadows, and valuable only as they serve us in the way to heaven, then surely the heavenly wisdom is the best. Alas, how far is that man from being wise, that is acquainted with all the punctilios of the law, that is excellent in the knowledge of all the languages, sciences, and arts, and yet knoweth not how to live to God, to mortify the flesh, to conquer sin, to deny himself, nor to answer in judgment for his fleshly life, nor to escape damnation! As far is such a learned man from being wise, as he is from being happy.

Two sorts among us do quietly live in damning ignorance. First, abundance of poor people, who think they may continue in it, because they were bred in it; and that because they are not book-learned, therefore they need not learn how to be saved; and because their parents neglected to teach them when they were young, therefore they may neglect themselves ever after, and need not learn the things they were made for. Alas, sirs, what have you your lives, your time, and reason for? Do you think it is only to know how to do your worldly business? Or is it to prepare for a better world? It is better that you knew not how to eat, or drink, or speak, or go, or dress yourselves, than that you know not the will of God, and the way to your salvation. Hear what the Holy Ghost saith, 2 Cor. iv. 3, 4, "But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." Darkness is unsafe and full of fears; the light is safe and comfortable. A man in ignorance is never like to hit his way: nor can he know whether he be in or out; nor what enemy or danger he is near. It is the devil that is the prince of darkness, and his kingdom is a kingdom of darkness, and his works are works of darkness. See Eph. vi. 12.; Col. i. 13; 1 John ii. 11; Luke xi. 34, 35. Grace turneth men from darkness to light, Acts xxvi. 18, and causeth them to cast off the works of darkness, Rom. xiii. 12; because we are the children of light and of the day, and not of darkness or of night, 1 Thess. v. 5. They that were sometimes darkness, are light in the Lord, when they are converted, and must walk as the children of the light, Eph. v. 8. In the dark the devil and wicked men may cheat you, and do almost what they list with you. You will not buy your wares in the dark, nor travel, nor do your work in the dark: and will you judge of the state of your souls in the dark? and do the work of your salvation in the dark? I tell you the devil could never entice so many souls to hell, if he did not first put out the light, or put out their eyes. They would never so follow him by crowds, to everlasting torments, by daylight, and with open eyes. If men did but know well what they do when they are sinning, and whither they go in a carnal life, they would quickly stop, and go no further. All the devils in hell could never draw so many thither, if men's ignorance were not the advantage of temptations.

Another sort among us that are ignorant of the things of God, are sensual gentlemen, and scholars, that have so much breeding as to understand the words, and speak somewhat better than the ruder sort, but indeed never knew the nature, truth, and goodness of the things they speak of:[17] they are many of them as ignorant of the nature of faith, and sanctification, and the working of the Holy Ghost in planting the image of God upon the soul, and of the saints' communion with God, and the nature of a holy life, as if they had never heard or believed, that there is such a thing as any of these in being. Nicodemus is a lively instance in this case: a ruler in Israel, and a Pharisee, and yet knew not what it was to be born again. And the pride of these gallants maketh their ignorance much harder to be cured, than other men's; because it hindereth them from knowing and confessing it. If any one would convince them of it, they say with scorn, as the Pharisees to Christ, John ix. 40, "Are we blind also?" Yea, they are ready to insult over the children of the light, that are wise to salvation, because they differ from the loose or hypocritical opinions of these gentlemen, in some matters of God's worship; of which their worships are as competent judges, as the Pharisees of the doctrine of Christ, or as Nicodemus of regeneration, or as Simon Magus, or Julian, or Porphyry, of the gifts of the Holy Ghost. These honourable, miserable men, will bear no contradiction or reproof: who dare be so unmannerly, disobedient, or bold, as to tell them that they are out of the way to heaven, and strangers to it (that I say not, enemies); and to presume to stop them in the way to hell, or to hinder them from damning themselves, and as many others as they can? They think this talk of Christ, and grace, and life eternal, if it be but serious, (and not like their own, in form, or levity, or scorn,) is but the troublesome preciseness of hypocritical, humorous, crack-brained fellows: and say of the godly, as the Pharisees, John vii. 47-49, "Are ye also deceived? Have any of the rulers or of the Pharisees believed on him? But this people who knoweth not the law are cursed."

Well, gentlemen or poor men, whoever you be that savour not the things of the Spirit, Rom. viii. 5-7, 13, but live in ignorance of the mysteries of salvation, be it known to you, that heavenly truth and holiness are works of light, and never prosper in the dark; and that your best understanding should be used for God and your salvation, if for any thing at all. It is the devil and his deceits that fear the light. Do but understand well what you do, and then be wicked if you can; and then set light by Christ and holiness if you dare! O come but out of darkness into the light, and you will see that which will make you tremble to live ungodly and unconverted another day: and you will see that which will make you with penitent remorse lament your so long neglect of heaven, and wonder that you could live so far and so long beside your wits, as to choose a course of vanity and bestiality in the chains of Satan, before the joyful liberty of the saints: and, though we must not be so uncivil as to tell you where you are, and what you are doing, you will then more uncivilly call yourselves, "exceedingly mad and foolish, disobedient, deceived, serving divers lusts and pleasures," as one did that thought himself before as wise and good as any of you, Acts xxvi. 11; Tit. iii. 3. Live not in a sleepy state of ignorance, if ever you would have saving grace.

Direct. II. Especially labour first to understand the true nature of a state of sin and a state of grace.

It is like you will say, that all are sinners; and that Christ died for sinners; and that you were regenerate in your baptism; and that for the sins that since then you have committed, you have repented of them, and therefore you hope they are forgiven.[18]

But stay a little, man, and understand the matter well as you go; for it is your salvation that lieth at the stake. It is very true that all are sinners: but it is as true, that some are in a state of sin, and some in a state of grace; some are converted sinners, and some unconverted sinners; some live in sins inconsistent with holiness, (which therefore may be called mortal,) others have none but infirmities which consist with spiritual life (which in this sense may be called venial); some hate their sin, and long to be perfectly delivered from it, and others so love it, as they are loth to leave it. And is there no difference, think you, between these?

It is as true also, that Christ died for sinners: (or else where were our hope?) but it is true also, that he died to "save his people from their sins,"[19] Matt. i. 21, and "to bring them from darkness unto light, and from the power of Satan unto God," Acts xxvi. 18, and "to redeem us from all iniquity, and purify to himself a peculiar people zealous of good works," Tit. ii. 14, and "that except a man be born again, and converted, and become as a little child, (in humility and beginning the world anew,) he cannot enter into the kingdom of heaven," John iii. 3, 5; Matt. xviii. 3, and that even he that died for sinners, will at last condemn the workers of iniquity, and say, "Depart from me, ye cursed, into everlasting fire," Matt. xxv. 41, "I never knew you," Matt. vii. 23.

It is very true, that you were sacramentally regenerate in baptism, and that he that believeth and is baptized, shall be saved, and all that are the children of promise, and have that promise sealed to them by baptism, are regenerate. The ancients taught that baptism puts men into a state of grace; that is, that all that sincerely renounce the world, the devil, and the flesh, and are sincerely given up to God the Father, Son, and Holy Ghost, according to the covenant of grace, and profess and seal this by their baptism, shall be pardoned, and made the heirs of life. But as it is true, that baptism thus saveth, so is it as true,[20] that it is not the "outward washing only the filth of the flesh" that will suffice, but the "answer of a good conscience towards God," 1 Pet. ii. 21; and that "no man can enter into the kingdom of God, that is not born of the Spirit, as well as of water," John iii. 5; and that Simon Magus and many another have had the water of baptism, that never had the Spirit, but still remain in the "gall of bitterness, and bond of iniquity, and had no part nor lot in that business, their hearts being not right in the sight of God," Acts viii. 13, 21, 23. And nothing is more sure, than that "if any man have not the Spirit of Christ (for all his baptism) he is none of his," Rom. viii. 9; and that if you have his Spirit, you "walk not after the flesh, but after the Spirit;" and are "not carnally but spiritually minded," and are "alive to God," and as "dead to the world," Rom. viii. 1, 5-8, 10, 13, 14. Whether all that were baptized are such as these, when they come to age, judge you.

It is true also, that if you truly repent, you are forgiven: but it is as true, that true repentance is the very conversion of the soul from sin to God, and leaveth not any man in the power of sin. It is not for a man when he hath had all the pleasure that sin will yield him, to wish then that he had not committed it, (which he may do then at an easy rate,) and yet to keep the rest that are still pleasant and profitable to his flesh; like a man that casts away the bottle which he hath drunk empty, but keeps that which is full; or as men sell off their barren kine, and buy milch ones in their stead: this kind of repentance is a mockery, and not a cure for the soul. If thou have true repentance, it hath so far turned thy heart from sin, that thou wouldst not commit it, if it were to do again, though thou hadst all the same temptations; and it hath so far turned thy heart to God and holiness, that thou wouldst live a holy life, if it were all to do again, though thou hadst the same temptations as afore against it (because thou hast not the same heart). This is the nature of true repentance; such a repentance indeed is never too late to save; but I am sure it never comes too soon.

Mark, now, I beseech you, what a state of sin, and what a state of holiness is.

He that is in a state of sin, hath habitually and predominantly a greater love to some pleasures, or profits, or honours of this world, than he hath to God, and to the glory which he hath promised; he preferreth, and seeketh, and holdeth (if he can) his fleshly prosperity in this world, before the favour of God and the happiness of the world to come. His heart is turned from God unto the creature, and is principally set on things on earth. Thus his sin is the blindness, and madness, and perfidiousness, and idolatry of his soul, and his forsaking of God, and his salvation, for a thing of nought. It is that to his soul, which poison, and death, and sickness, and lameness, and blindness are to his body: it is such dealing with God, as that man is guilty of to his dearest friend or father, who should hate him and his company, and love the company of a dog or toad much better than his; and obey his enemy against him: and it is like a madman's dealing with his physician, who seeks to kill him as his enemy, because he crosseth his appetite or will, to cure him. Think of this well, and then tell me, whether this be a state to be continued in. This state of sin is something worse than a mere inconsiderate act of sin, in one that otherwise liveth an obedient, holy life.

On the other side, a state of holiness is nothing else but the habitual and predominant devotion and dedication of soul, and body, and life, and all that we have, to God;[21] and esteeming, and loving, and serving, and seeking him, before all the pleasures and prosperity of the flesh; making his favour, and everlasting happiness in heaven, our end, and Jesus Christ our way, and referring all things in the world unto that end, and making this the scope, design, and business of our lives. It is a turning from a deceitful world to God; and preferring the Creator before the creature, and heaven before earth, and eternity before an inch of time, and our souls before our corruptible bodies, and the authority and laws of God, the universal Governor of the world, before the word or will of any man, how great soever; and a subjecting our sensitive faculties to our reason, and advancing this reason by Divine revelation; and living by faith, and not by sight: in a word, it is a laying up our treasure in heaven, and setting our hearts there, and living in a heavenly conversation, setting our affections on the things above, and not on the things that are on earth; and a rejoicing in hope of the glory to come, when sensualists have nothing but transitory, brutish pleasures to rejoice in.

This is a state and life of holiness: when we persuade you to be holy, we persuade you to no worse than this; when we commend a life of godliness to your choice, this is the life that we mean, and that we commend to you. And can you understand this well, and yet be unwilling of it? It cannot be. Do but know well what godliness and ungodliness, what grace and sin are, and the work is almost done.

Direct. III. To know what a life of holiness is, believe the word of God, and those that have tried it; and believe not the slanders of the devil and of ungodly men, that never tried or knew the things which they reproach.

Reason cannot question the reasonableness of this advice. Who is wiser than God? or who is to be believed before him? And what men are liker to know what they talk of, than such as speak from their own experience? Nothing more familiar with wicked men, than to slander and reproach the holy ways and servants of the Lord. No wisdom, no measure of holiness or righteousness, will exempt the godly from their malice; otherwise, Christ himself at least would have been exempted, if not his apostles and other saints, whom they have slandered and put to death. Christ hath foretold us what to expect from them. John xv. 18-21, "If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also."

The truth is, wicked men are the seed and children of the devil, and have his image, and obey him, and think, and speak, and do as he would have them; and the godly are the seed and members of Christ, and bear his image, and obey him: and do you think that the devil will bid his children speak well of the ways or followers of Christ? I must confess, till I had found the truth of it by experience, I was not sensible how impudent in belying, and cruel in abusing the servants of Christ, his worldly, malicious enemies are.[22] I had read oft how early an enmity was put between the woman's and the serpent's seed, and I had read and wondered, that the first man that was born into the world did murder his brother for worshipping God more acceptably than himself; "because his own works were evil, and his brother's righteous," 1 John iii. 12. I had read the inference, ver. 13, "Marvel not, my brethren, if the world hate you;" but yet I did not so fully understand, that wicked men and devils are so very like, and so near of kin, till the words of Christ, John viii. 44, expounded by visible demonstrations, had taught it me. Indeed the apostle saith, 1 John iii. 12, that Cain was of that wicked one, that is, the devil: but Christ saith more plainly, "Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth, because there is no truth in him: when he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it." Here note, that cruel murdering and lying are the principal actions of a devil; and that as the father of these, he is the father of the wicked, who are most notoriously addicted to these two courses against the most innocent servants of the Lamb. How just it is that they dwell together hereafter, that are here so like in disposition and action: even as the righteous shall dwell with Christ, who bore his image, and imitated his holy, suffering life.

I conclude, then, that if thou wilt never turn to God and a holy life, till wicked men give over belying and reproaching them, thou mayst as well say, that thou wilt never be reconciled to God, till the devil be first reconciled to him; and never love Christ, till the devil love him, or bid thee love him; or never be a saint, till the devil be a saint, or will give thee leave; and that thou wilt not be saved, till the devil be willing that thou be saved.

Direct. IV. That thy understanding may be enlightened, and thy heart renewed, be much and serious in reading the word of God, and those books that are fitted to men in an unconverted state, and especially in hearing the plain and searching preaching of the word.

There is a heavenly light, and power, and majesty in the word of God, which in the serious reading or hearing of it, may pierce the heart, and prick it, and open it, that corruption may go out, and grace come in. "The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple: the statutes of the Lord are right, rejoicing the heart," Psal. xix. 7, 8. Moreover, "by them it is that we are warned: and in keeping of them there is great reward," ver. 11. The eunuch was reading the Scripture, when Philip was sent to expound it to him for his conversion, Acts viii. The preaching of Peter did prick many thousands to the heart to their conversion, Acts ii. 37. The heart of Lydia was opened to attend to the preaching of Paul, Acts xvi. 14. "The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit," Heb. iv. 11. These "weapons are mighty through God, to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ," 2 Cor. iv. 5. Hast thou often read and heard already, and yet findest no change upon thy heart? Yet read and hear again and again: ministers must not give over preaching, when they have laboured without success; why then should you give over hearing or reading? As the husbandman laboureth, and looketh to God for rain, and for the blessing, so must we, and so must you. Look up to God: remember it is his word, in which he calleth you to repentance, and offereth you mercy, and treateth with you concerning your everlasting happiness: lament your former negligence and disobedience, and beg his blessing on his word, and you shall find it will not be in vain.

And the serious reading of books which expound and apply the Scriptures, suitable to your case, may, by the blessing of God, be effectual to your conversion. I have written so many to this use myself, that I shall be the shorter on this subject now, and desire you to read them, or some of them, if you have not fitter at hand; viz. A Call to the Unconverted;—A Treatise of Conversion;—Now or Never;—Directions for a sound Conversion;—A Saint or a Brute;—A Treatise of Judgment;—A Sermon against making light of Christ;—A Sermon of Christ's Dominion;—Another of his Sovereignty, &c.

Direct. V. If thou wouldst not be destitute of saving grace, let thy reason be exercised about the matters of thy salvation, in some proportion of frequent, sober, serious thoughts, as thou art convinced the weight of the matter doth require.

1 Cor. xiii. 5; Psal. iv. 4-7; 1 Cor. xi. 28.

To have reason is common to all men, even the sleepy and distracted: to use reason is common to all that have their senses awake, and fit to serve their minds: to use reason in the greatest matters, is proper to wise men, that know for what end God made them reasonable.[23] Inconsiderate men are all ungodly men; for reason not used is as bad as no reason, and will prove much worse in the day of reckoning. The truth is, though sinners are exceeding blind and erroneous about the things of God, yet all God's precepts are so reasonable, and tend so clearly to our joy and happiness, that if the devil did not win most souls by silencing reason, and laying it asleep, or drowning its voice with the noise and crowd of worldly business, hell would not have so many sad inhabitants. I scarce believe that God will condemn any sinner that ever lived in the world, that had the use of reason; no, not the heathens that had but one talent, but he will be able to say to them, as Luke xix. 22, "Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest," &c. To serve God and labour diligently for salvation, and prefer it before all worldly things, is so reasonable a thing, that every one that repenteth of the contrary course, doth call it from his heart an impious madness. Reason must needs be for God that made it. Reason must needs be for that which is its proper end and use. Sin, as it is in the understanding, is nothing but unreasonableness; a blindness and error; a loss and corruption of reason in the matters of God and our salvation. And grace, as in the understanding, doth but cure this folly and distraction, and make us reasonable again; it is but the opening of our eyes, and making us wise in the greatest matters. It is not a more unmanly thing to love and plead for blindness, madness, and diseases, and to hate both sight, and health, and wit, than it is to love and plead for sin, and to hate and vilify a holy life.

Grant me but this one thing, that thou wilt but soberly exercise thy reason about these great, important questions; Where must I abide for ever? What must I do to be saved? What was I created and redeemed for? and I shall hope that thy own understanding, as erroneous as it is, will work out something that will promote thy good. Do but withdraw thyself one hour in a day from company and other business, and consider but as soberly and seriously of thy end and life, as thou knowest the nature and weight of the matter doth require, and I am persuaded thy own reason and conscience will call thee to repentance, and set thee, at least, in a far better way than thou wast in before. When thou walkest alone, or when thou wakest in the night, remember soberly that God is present, that time is hasting to an end, that judgment is at hand, where thou must give account of all thy hours, of thy lusts, and passions, and desires; of all thy thoughts, and words, and deeds; and that thy endless joy or misery dependeth wholly and certainly on this little time. Think but soberly on such things as these, but one hour in a day or two, and try whether it will not once recover thee to wit and godliness; and folly and sin will vanish away before the force of considering reason, as the darkness vanisheth before the light. I entreat thee now as in the presence of God, and as thou wilt answer the denial of so reasonable a request at the day of judgment, that thou wilt but resolve to try this course of a sober, serious consideration, about thy sin, thy duty, thy danger, thy hope, thy account, and thy everlasting state: try it sometimes, especially on the Lord's days; and do but mark the result of all; and whither it is that such sober consideration doth point or lead thee? whether it be not towards a diligent, holy, heavenly life? If thou deny me thus much, God and thy conscience shall bear witness, that thou thoughtest thy salvation of little worth, and therefore mayst justly be denied it.

Would it not be strange that a man should be penitent and godly, that never once thought of the matter with any seriousness in his life? Can so many and great diseases of soul be cured, before you have once soberly considered that you have them, and how great and dangerous they are, and by what remedies they must be cured? Can grace be obtained and exercised, while you never so much as think of it? Can the main business of our lives be done without any serious thoughts; when we think it fit to bestow so many upon the trivial matters of this world? Doth the world and the flesh deserve to be remembered all the day, and week, and year? and doth not God and thy salvation deserve to be thought on one hour in a day, or one day in a week? Judge of these things, but as a man of reason. If thou look that God, who hath given thee reason to guide thy will, and a will to command thy actions, should yet carry thee to heaven like a stone, or save thee against or without thy will, before thou didst ever once soberly think of it, thou mayst have leisure in hell to lament the folly of such expectations.

Direct. VI. Suffer not the devil by company, pleasure, or worldly business, to divert or hinder thee from these serious considerations.

The devil hath but two ways to procure thy damnation. The one is, by keeping thee from any sober remembrance of spiritual and eternal things; and the other is, if thou wilt needs think of them, to deceive thee into false, erroneous thoughts. To bring to pass the first of these, (which is the most common, powerful means,) his ordinary way is by diversion;[24] finding thee still something else to do; putting some other thoughts into thy mind, and some other work into thy hand; so that thou canst never have leisure for any sober thoughts of God: whenever the Spirit of God knocks at thy door, thou art so taken up with other company, or other business, that thou canst not hear, or wilt not open to him. Many a time he hath been ready to teach thee, but thou wast not at leisure to hear and learn. Many a time he secretly jogged thy conscience, and checked thee in thy sin, and called thee aside to consider soberly about thy spiritual and everlasting state, when the noise of foolish mirth and pleasures, or the bustles of encumbering cares and business, have caused thee to stop thy ears, and put him off, and refuse the motion. And if the abused Spirit of God depart, and leave thee to thy beloved mirth and business, and to thyself, it is but just; and then thou wilt never have a serious, effectual thought of heaven, perhaps, till thou have lost it; nor a sober thought of hell, till thou art in it; unless it be some despairing, or some dull, ineffectual thought.

O therefore, as thou lovest thy soul, do not love thy pleasure or business so well as to refuse to treat with the Spirit of God, who comes to offer thee greater pleasures, and to engage thee in a more important business. O lay by all, to hear awhile what God and conscience have to say to thee. They have greater business with thee, than any others that thou conversest with. They have better offers and motions to make to thee, than thou shalt hear from any of thy old companions. If the devil can but take thee up a while, with one pleasure one day, and another business another day, and keep thee from the work that thou camest into the world for, till time be gone, and thou art slipt unawares into damnation, then he hath his desire, and hath the end he aimed at, and hath won the day, and thou art lost for ever.

It is like thou settest some limits to thy folly, and purposest to do thus but a little while: but when one pleasure withereth, the devil will provide a fresh one for thee; and when one business is over, which causeth thee to pretend necessity, another, and another, and another will succeed, and thou wilt think thou hast such necessity still, till time is gone, and thou see, too late, how grossly thou wast deceived. Resolve, therefore, that whatever company, or pleasure, or business would divert thee, that thou wilt not be befooled out of thy salvation, nor taken off from minding the one thing necessary. If company plead an interest in thee, know of them whether they are better company than the Spirit of God and thy conscience;—if pleasure would detain thee, inquire whether it be more pure and durable pleasures, than thou mayst have in heaven, by hearkening unto grace;—if business still pretend necessity, inquire whether it be a greater business than to prepare thy soul and thy accounts for judgment, and of greater necessity than thy salvation. If not, let it not have the precedency: if thou be wise, do that first that must needs be done; and let that stand by that may best be spared. What will it profit thee to win all the world, and lose thy soul? At least, if thou durst say that thy pleasure and business are better than heaven, yet might they sometimes be forborne, while thou seriously thinkest of thy salvation.

Direct. VII. If thou wouldst be converted and saved, be not a malicious or peevish enemy to those that would convert and save thee: be not angry with them that tell thee of thy sin or duty, as if they did thee wrong or hurt.

God worketh by instruments: when he will convert a Cornelius, a Peter must be sent for, and willingly heard. When he will recall and save a sinner, he hath usually some public minister or private friend, that shall be a messenger of that searching and convincing truth, which is fit to awaken them, enlighten them, and recover them. If God furnish these his instruments with compassion to your souls, and willingness to instruct you, and you will take them for your enemies, and peevishly quarrel with them, and contradict them, and perhaps reproach them, and do them a mischief for their good will, what an inhuman, barbarous course of ingratitude is this! Will you be angry with men for endeavouring to save you from the fire of hell? Do they endeavour to make any gain or advantage by you? or only to help your souls to heaven? Indeed, if their endeavours did serve any ambitious design of their own, to bring the world (as the pope and his clergy would do) under their own jurisdiction, you had reason then to suspect their fraud. But the truth is, Christ hath purposely appointed his greatest church-officers to be but ministers, even the servants of all, to rule and save men as volunteers, without any coercive power, by the management of his powerful word upon their consciences; and to beseech and entreat the poorest of the flock, as those that are not lords over God's heritage, nor masters of their faith, but their servants in Christ, and helpers of their joy; that so whenever we deliver our message to them, they may see that we exercise not dominion over them, and aim at no worldly honours, or gain, or advantage to ourselves, but at the mere conversion and saving of their souls. Whereas, if he had allowed us to exercise authority as the kings of the gentiles, and to be called gracious lords, and to encumber ourselves with the affairs of this life, our doctrine would have been rejected by the generality of the world, and we should always have come to them on this great disadvantage, that they would have thought we sought not them, but theirs; and that we preached not for them, but for ourselves, to make a prize of them.[25] as the Jesuits, when they attempt the conversion of the Indians, do still find this their great impediment, the princes and people suppose them to pretend the gospel, but as a means to subjugate them and their dominions to the pope; because they tell them that they must be all subject to the pope, if they will be saved. Now when Christ hath appointed a poor, self-denying, entreating ministry, against whom you can have none of these pretences, to stoop to your feet, with the most submissive entreaties, that you would but turn to God and live, you have no excuse for your own barbarous ingratitude, if you will fly in their faces, and use them as your enemies, and be offended with them for endeavouring to save you. You know they can hold their tithes and livings by smoothing, and cold, and general preaching, as well as by more faithful dealing (if not better): you know they can get no worldly advantage by dealing so plainly with you: you know that they hazard by it their reputation with such as you; and they cannot be ignorant that it is like to expose them to your ill will and indignation.

And they are men as well as you, and therefore, undoubtedly, desire the good will and the good word of others, and take no pleasure to be scorned or hated: undoubtedly they break through much temptations and reluctancy of the flesh, before they can so far deny themselves as to endeavour your salvation on such terms: and seeing it is all for you, methinks you should be their chief encouragers; if others should oppose them, you should be for them, because they are for you. If I go with a convoy to relieve a besieged garrison, I shall expect opposition from the enemy that besiegeth them; but if the besieged themselves shall shoot at us, and use us as enemies for venturing our lives to relieve them, it is time to be gone, and let them take what they get by it.

Perhaps you think that the preacher, or private admonisher, is too plain with you;[26] but you should consider that self-love is like to make you partial in your own cause, and therefore a more incapable judge than they. And you should consider that God hath commanded them to deal plainly, and told them that else the people's blood shall be required at their hands, Isa. lviii. 1; Ezek. xviii. And that God best knoweth what medicine and diet is fittest for your disease; and that the case is of such grand importance (whether you shall live in heaven or hell for ever?) that it is scarce possible for a minister to be too plain and serious with you: and that your disease is so obstinate, that gentler means have been too long frustrate, and therefore sharper must be tried; else why were you not converted by gentler dealing until now? If you fall down in a swoon, or be ready to be drowned, you will give leave to the standers-by to handle you a little more roughly than at another time, and will not bring your action against them for laying hands on you, or ruffling your silks or bravery; if your house be on fire, you will give men leave to speak in another manner, than when they modulate their voices into a civil and complimenting tone.

It may be you think that they are censorious in judging you to be unconverted, when you are not; and to be worse and in more danger than you are, and speaking harder of you than you deserve. But it is you that should be most suspicious of yourselves, and afraid in so great a matter of being deceived. A stander-by may see more than a player: I am sure he that is awake may know more of you, than you of yourselves when you are asleep.

But suppose it were as you imagine; it is his love that mistakingly attempteth your good: he intendeth you no harm: it is your salvation that he desireth; it is your damnation that he would prevent. You have cause to love him, and be thankful for his good-will, and not to be angry with him, and reproach him for his mistakes. He is none of those that brings you into the inquisition, and would fine, or imprison, or banish, or burn, or hang, or torment you, in order to convert and save you: the worst he doth, is but to speak those words, which, if true, you are deeply concerned to regard; and if mistaken, can do you no hurt, unless you are the cause yourself. If it be in public preaching, he speaketh generally by descriptions, and not by nomination; no more of you, than of others in your case; nor of you at all, if you are not in that case. If he speak privately to you, there is no witness but yourself; and therefore it is no matter of disgrace. Never, for shame, pretend that thou art willing to be converted and saved, when thou hatest those that would promote it; and art angry with every one that tells thee of thy case, and couldst find in thy heart to stop their mouths, or do them a mischief.

Direct. VIII. If thou art willing indeed to be converted, do thy best to discover that yet thou art unconverted, and in a lost and miserable state.

Who will endeavour to cure a disease which he thinks he hath not? or to vomit up the poison which he thinks he never took, or taketh to be no poison? or to come out of the ditch, that thinks he is not in it? or who will turn back again, that will not believe but he is in the right way? Who will labour to be converted, that thinks he is converted already? Or who will come to Christ as the physician of his soul, that thinks he is not sick, or is cured already? The common cause that men live and die without the grace of repentance, sanctification, and justification, which should save them, is because they will not believe but that they have it, when they have it not; and that they are penitent, and justified, and sanctified already. It is not my desire to make any of you think worse of your condition than it is; but if you will not know what it is, you will not be fit for recovering grace, nor use the means for your own recovery: you think it is so sad a conclusion, to find yourselves in a state of condemnation, that you are exceeding unwilling to know it or confess it.

But I beseech you consider but these two things: first, either it is true that you are in so miserable a state, or it is not true: if it be not true, the closest trial will but comfort you, by discovering that you are sanctified already; but if it be true, then do you think it will save you to be ignorant of your danger? Will it cure your disease, to believe that you have it not? Will thinking well of yourselves falsely, prove that you are well indeed?[27] Is it the way to grace, to think you have it, when you have it not? Will it bring you to heaven, to think that you are going thither, when you are in the way to hell? Nay, do you not know, that it is the principal temptation of the devil, to keep men from a state of repentance and salvation, to deceive them thus, and persuade them that they are in such a state already? Judge soberly of the case. Do you think if all the impenitent, unconverted sinners in the world were certain that they are indeed in a graceless state, in which if they died, they were past all hope, that they would not quickly look about them, and better understand the offers of a Saviour, and live in continual solicitude and fear, till they found themselves in a safer state? If you were sure yourselves, that you must yet be made new creatures, or be damned, would it not set you on work to seek more diligently after grace than ever you have done? The devil knoweth this well enough; that he could scarce keep you quiet this night in his snares, but you would be ready to repent and beg for mercy, and resolve on a new life, before to-morrow, if you were but sure that you are yet in a state of condemnation. And therefore he doth all he can to hide your sin and danger from your eyes, and to quiet you with the conceit, that though you are sinners, yet you are penitent, pardoned, and safe.

Well, sirs, there can be no harm in knowing the truth. And therefore will you but try yourselves, whether you are unsanctified or not? You were baptized into the name of the Holy Ghost as your Sanctifier; and if now you neglect or mock at sanctification, what do you but deride your baptism, or neglect that which is its sense and end? It doth not so much concern you to know that you live the life of nature, as to know whether sanctification have made you spiritually alive to God.

And let me tell you this to your encouragement, that we do not call you to know that you are unconverted, and unpardoned, and miserable, as men that have no remedy, but must sit down in despair, and be tormented with the fore-knowledge of your endless pains before the time. No; it is but that you may speedily and thankfully accept of Christ, the full remedy, and turn to God, and quickly get out of your sin and terror, and enter into a life of safety and of peace. We desire not your continuance in that life which tendeth to despair and horror: we would have you out of it, if it were in our power, before to-morrow; and therefore it is that we would have you understand what danger you are in, that you may go no further, but speedily turn back, and seek for help. And I hope there is no hurt, though there be some present trouble, in such a discovery of your danger as this is.

Well, if you are but willing to know, I shall help you a little to know what you are.

Marks of an unconverted state.

1. If you are persecutors, or haters, deriders of men, for being serious and diligent in the service of God, and fearful of sinning, and because they go not with the multitude to do evil, it is a certain sign that you are in a state of death: yea, if you love not such men, and desire not rather to be such yourselves, than to be the greatest of the ungodly. See Gal. iv. 29; Acts xxvi. 11; 1 Tim. i. 13; 1 Pet. iv. 2-5; Psal. xv. 4; 1 John iii. 8-15; John xiii. 35; Psal. lxxxiv. 10.

2. If you love the world best, and set your affections most on things below, and mind most earthly things; nay, if you seek not first God's kingdom, and the righteousness thereof; and if your hearts be not in heaven, and your affections set on the things that are above; and you prefer not your hopes of life eternal before all the pleasures and prosperity of this world, it is a certain sign that you are but worldly and ungodly men. See this in Matt. vi. 19-21, 33; Phil. iii. 18-20; Col. iii. 1-4; Psal. lxxiii. 25; 1 John ii. 15-17; James i. 27; Luke xii. 20, 21; xvi. 25.

3. If your estimation, belief, and hopes, of everlasting life through Christ, be not such, as will prevail with you to deny yourselves, and forsake father, and mother, and the nearest friends; and house, and land, and life, and all that you have, for Christ, and for these hopes of a happiness hereafter, you are no true christians, nor in a state of saving grace. See Luke xiv. 26, 33; Matt. x. 37-39; xiii. 21, 22.

4. If you have not been converted, regenerated, and sanctified by the Spirit of Jesus Christ, making you spiritual, and causing you to mind the things of the Spirit above the things of the flesh. If this Spirit be not in you, and you walk not after it, but after the flesh; making provision for the flesh, to satisfy its desires, and preferring the pleasing of the flesh before the pleasing of God, it is certain that you are in a state of death. See Matt. xviii. 3; John iii. 3, 5, 6; Heb. xii. 14; Rom. viii. 1, 5-13; xiii. 13, 14; Luke xvi. 19, 25; xii. 20, 21; Heb. xi. 25, 26; 2 Cor. iv. 16-18; v. 7; Rom. viii. 17, 18.

5. If you have any known sin which you do not hate, and had not rather leave it than keep it, and do not pray, and strive, and watch against it, as far as you know and observe it; but rather excuse it, plead for it, desire it, and are loth to part with it, so that your will is habitually more for it than against it, it is a sign of an impenitent, unrenewed heart. 1 John iii. 3-10, 24; Gal. v. 16, 19-25; Rom. vii. 22, 24; viii. 13; Luke xiii. 3, 5; Matt. v. 19, 20; 2 Tim. ii. 19; Psal. v. 5; Luke xiii. 27.

6. If you love not the word, as it is a light discovering your sin and duty, but only as it is a general truth, or as it reproveth others: if you love not the most searching preaching, and would not know how bad you are, and come not to the light, that your deeds may be manifest, it is a sign that you are not children of the light, but of the darkness, John iii. 19-21.

7. If the laws of your Creator and Redeemer be not of greatest power and authority with you, and the will and word of God cannot do more with you, than the word or will of any man; and the threatenings and promises of God be not more prevalent with you, than the threats or promises of any men, it is a sign that you take not God for your God, but in heart are atheists and ungodly men. Luke xix. 27; Matt. vii. 21-23, 26; Dan. iii. 16-18; vi. 5, 10; Jer. xvii. 5, 6; Luke xii. 4; Acts v. 29; Psal. xiv. 1, &c.

8. If you have not, in a deliberate covenant or resolution, devoted and given up yourselves to God as your Father and felicity, to Jesus Christ as your only Saviour, and your Lord and King, and to the Holy Ghost as your Sanctifier, to be made holy by him, desiring that your heart and life should be perfectly conformed to the will of God, and that you might know him, and love him, and enjoy him more; you are void of godliness and true christianity; for this is the very covenant which you make in baptism, which you call your christening. Matt. xxviii. 19, 20; 2 Cor. viii. 5; 1 Cor. vi. 17; John i. 10-12; Gal. iv. 6; Rom. viii. 14, 15.

I have now plainly showed you, and fully proved, from the word of God, by what infallible signs an ungodly man may know that he is ungodly, if he will. May you not know whether it be thus with you, if you are willing to know? May you not know, if you will, whether your desire and design of life be more for this world or that to come? and whether heaven or earth be preferred and sought first? and whether your fleshly prosperity and pleasure, or your souls, be principally cared for and regarded? May you not know, if you will, whether you love or loathe the serious worshippers of God?[28] and whether you had rather be delivered from your sins or keep them? and whether your wills be more against them, or for them? and whether you love a holy life or not? and whether you had rather be perfect in holiness and obedience to God, or be excused from it, and please the flesh? and whether you had rather be such a one as Paul, or as Cæsar? a persecuted saint in poverty and contempt, or a persecuting conqueror or king? May you not know, if you will, whether you love a searching ministry, that telleth you of the worst, and would not deceive you? May you not know, whether you are resolvedly devoted and given up to God, the Father, Son, and Holy Ghost, as your Father and felicity, your Saviour and your Sanctifier; and whether the scope, design, and business of your lives is more for God, or for the flesh, for heaven, or earth; and which it is that bears the sway, and which it is that comes behind, and hath but the leavings of the other, or only so much as it can spare? Certainly these are things so near you, and so remarkable in your hearts, that you may come to the knowledge of them if you will. But if you will not, who can help it?

What a sottish cavil is it then of those ignorant men, that ask us, when we tell them of these things, Whether ever we were in heaven? or ever saw the book of life? and how we can tell who shall be saved, and who shall be damned? If it were about a May-game this jesting were more seasonable; but to talk thus distractedly about the matters of salvation and damnation, and to make such a jest of the damning of souls, is a kind of foolery that hath no excuse. What though we never were in heaven? and never saw the book of life? dost thou think I never saw the Scriptures? Why, wretched sinner, dost thou not know, that Christ came down from heaven, to tell us who they be that shall come thither, and who they be that shall be shut out? And did he not know what he said? Is God the Governor of the world, and hath he not a law by which he governeth them? and can I not tell by the law, who they be that the Judge will condemn or save? What else is the law made for, but to be the rule of life, and the rule of judgment? Read Psal. i. and xv.; Matt. v. vii. and xxv., and all the texts which I even now cited, and see in them whether God hath not told you who they be that shall be saved, and who they be that shall be condemned? nay, see whether this be not the very business of the word of God? And do you think that he hath written in vain? But some men have loved ignorance and ungodliness so long, till the Spirit of grace hath cast them off, and left them to the sottishness of their carnal minds, so that "they have eyes and see not, and ears and hear not, and hearts and understand not." But those that are willing and diligent to know their sin and duty, in order to their recovery, God will not let them search in vain, nor hide the remedy from their eyes.

Direct. IX. When you have found yourselves in a state of sin and death, understand and consider what a state that is.

It may be you will think it a tolerable condition, and linger in it, as if you were safe; or delay your repentance, as if it were a matter of no great haste; unless you open your eyes, and look round about you, and see in how slippery a place you stand. Let me name some instances of the misery of an unregenerate, graceless state, and then judge of it as the word of God directs you.

1. As long as you are unconverted, you must needs be loathsome and abominable to God.[29] His holy nature is unreconcilable to sin, and would be unreconcilable to sinners, if it were not that he can cleanse and purify them. Did you know what sin is, and know God's holiness, you would understand this much better. Your own averseness to God, and your dislike of the holiness of his laws and servants, might tell you what thoughts he hath of you. "He hateth all the workers of iniquity," Psal. v. 5. Indeed he taketh you for his enemies, and as such he will handle you, if you be not converted. I know many persons that are most deeply guilty, especially men of honour and esteem in the world, would scorn to have this title given to themselves; but verily God is not fearful of offending them, nor so tender of their defiled honour, as they are of their own, or as they expect the preacher should be. If those be the king's enemies that refuse his government and set up another, then those are the enemies of God, and of the Redeemer, and of the Holy Ghost, that set up the base concupiscence of their flesh, and the honour and prosperity of this world, and the will of man, and refuse the government of God their Creator and Redeemer, and refuse the sanctifying teachings and operations of the Holy Ghost. Read Luke xix. 27.

Some think it strange that any men should be called "haters of God;" and I believe you will find it hard to meet with that man that will confess it by himself, till converting grace or hell constrain him. And indeed if God himself had not charged men with that sin, and called them by that name, we should scarce have found belief or patience when we had endeavoured to convince the world of it. Entreat but the worst of men to repent of hating God, and try how they will take it. Yet they may read that name in Scripture, Rom. i. 30; Psal. lxxxi. 15; Luke xix. 14. Did not the Jews hate Christ, think you, when they murdered him? and when they hated all his followers for his sake? Matt. x. 22; Mark xiii. 13. And doth not Christ say, "that they shall be hated for his sake, not only of the Jews, but also of all nations, and all men," Matt. xxiv. 9; x. 22; even by the "world," John xvii. 14; xv. 17-19, &c. And this was a hating "both Christ and his Father," John xv. 23, 24. But you will say, it is not possible that any man can hate God. I answer, how then came the devils to hate him? Yea, every ungodly man hateth God: indeed no man hateth him as good, or as merciful to them; but they hate him as holy and just, as one that will not let them have the pleasure of sin, without damning them; as one engaged in justice to cast them into hell, if they die without conversion; and as one that hath made so pure and precise a law to govern them, and convinceth them of sin, and calls them to that repentance and holiness which they hate. Why did the world hate Christ himself? He tells you, John vii. 7, "The world cannot hate you, but me it hateth, because I testify against it, that the works thereof are evil." John iii. 19, "This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." Nay, it is a wonder of blindness, that this God-hating world and age should not perceive that they are God-haters, while they hate his servants to the death, and implacably rage against them, and hate his holy ways and kingdom, and bend all their power and interest in most of the kingdoms of the world, against his interest and his people upon earth: while the devil fighteth his battles against Christ through the world, by their hands, they will yet confess the devil's malice against God, but deny their own; as if he used their hands without their hearts. Well! poor, wretched worms! instead of denying your enmity to him, lament it, and know that he also taketh you for his enemies, and will prove too hard for you when you have done your worst. Read Psal. ii. and tremble, and submit. This is especially the case of persecutors and open enemies; but in their measure also of all that would not have him to reign over them. And therefore Christ came to reconcile us unto God, and God to us; and it is only the sanctified that are reconciled to him. See Col. i. 21; Phil. iii. 18; 1 Cor. xv. 25; Rom. v. 10. "The carnal mind is enmity against God; for it is not subject to the law of God; nor indeed can be," Rom. viii. 7. Mark that text well.

2. As long as you are unsanctified, you are unjustified and unpardoned: you are under the guilt of all the sins that ever you committed: every sinful thought, word, and deed, of which the least deserveth hell, is on your score, to be answered for by yourself: and what this signifieth, the threatenings of the law will tell you. See Acts xxvi. 18; Mark iv. 12; Col. i. 14. There is no sin forgiven to an impenitent, unconverted sinner.

Rom. viii. 9.

3. And no wonder, when the unconverted have no special interest in Christ. The pardon and life that is given by God, is given in and with the Son: "God hath given to us eternal life, and this life is in his Son: he that hath the Son, hath life; and he that hath not the Son, hath not life," 1 John v. 10-12. Till we are members of Christ, we have no part in the pardon and salvation purchased by him: and ungodly sinners are not his members. So that Jesus Christ, who is the hope and life of all his own, doth leave thee as he found thee: and that is not the worst; for,

4. It will be far worse with the impenitent rejecters of the grace of Christ, than if they had never heard of a Redeemer. For it cannot be, that God having provided so precious a remedy for sinful, miserable souls, should suffer it to be despised and rejected, without increased punishment. Was it not enough that you had disobeyed your great Creator, but you must also set light by a most gracious Redeemer, that offered you pardon, purchased by his blood, if you would but have come to God by him? Yea, the Saviour that you despised shall be himself your Judge, and the grace and mercy which you set so light by, shall be the heaviest aggravation of your sin and misery. For "how shall you escape, if you neglect so great salvation?" Heb. ii. 3. "And of how much sorer punishment" (than the despisers of Moses' law) "shall they be thought worthy, who have trodden under foot the Son of God," &c. Heb. x. 29.

5. The very prayers and sacrifice of the wicked are abominable to God (except such as contain their returning from their wickedness). So that terror ariseth to you from that which you expect should be your help. See Prov. xv. 8; xxi. 27; Isa. i. 13.

6. Your common mercies do but increase your sin and misery (till you return to God): your carnal hearts turn all to sin; Tit. i. 15, "Unto the pure all things are pure: but unto them that are defiled, and unbelieving, is nothing pure: but even their mind and conscience is defiled."

7. While you are unsanctified, you are impotent, and dead to any holy, acceptable work: when you should redeem your time, and prepare for eternity, and try your states, or pray, or meditate, or do good to others, you have no heart to any such spiritual works: your minds are biassed against them, Rom. viii. 7. And it is not the excusable impotency of such, as would do good, but cannot: but it is the malicious impotency of the wicked, (the same with that of devils,) that cannot do good, because they will not; and will not, because they have blind, malicious, and ungodly hearts, which makes their sin so much the greater, Tit. i. 16.

8. While you have unsanctified hearts, you have at all times the seed and disposition unto every sin; and if you commit not the worst, it is because some providence restraining the tempter hindereth you. No thanks to you that you do not daily commit idolatry, blasphemy, theft, murder, adultery, &c. It is in your hearts to do it, when you have but temptation and opportunity; and will be, till you are renewed by sanctifying grace.

9. Till you are sanctified you are heirs of death and hell,[30] even under the curse, and condemned already in point of law, though judgment have not passed the final sentence. See John iii. 18, 19, 36. And nothing is more certain, than that you had been damned and undone for ever, if you had died before you had been renewed by the Holy Ghost; and that yet this will be your miserable portion, if you should die unsanctified. Think, then, what a life you have lived until now? and think what it is to live any longer in such a case, in which if you die, you are certain to be damned. Conversion may save you, but unbelief and self-flattery will not save you from this endless misery, Heb. xii. 14; ii. 3; Matt. xxv. 46.

10. As long as you are unsanctified, you are hasting to this misery: sin is like to get more rooting; and your hearts to be more hardened, and at enmity with grace; and God more provoked; and the Spirit more grieved; and you are every day nearer to your final doom, when all these things will be more sensibly considered, and better understood, 2 Tim. iii. 13; 2 Pet. ii. 3.

Thus I have given you a brief account of the case of unrenewed souls, and but a brief one, because I have done it before more largely. (Treatise of Conversion.)

Direct. X. When you have found out how sad a condition you are in, consider what there is in sin to make you amends or repair your loss, that should be any hinderance to your conversion.

Certainly you will not continue for nothing (if you know it to be nothing) in so dangerous and doleful a case as this. And yet you do it for that which is much worse than nothing, not considering what you do. Sit down sometimes, and well bethink you, what recompence the world or sin will make you, for your God, your souls, your hopes, and all, when they are lost and past recovery? Think what it will then avail or comfort you, that once you were honoured, and had a great estate; that once you fared of the best, and had your delicious cups, and merry hours, and sumptuous attire, and all such pleasures. Think whether this will abate the horrors of death, or put by the wrath of God, or the sentence of your condemnation; or whether it will ease a tormented soul in hell? If not, think how small, and short, and silly a commodity and pleasure it is, that you buy so dear; and what a wise man can see in it, that should make it seem worth the joys of heaven, and worth your enduring everlasting torments. What is it that is supposed worth all this? Is it the snare of preferment? Is it vexing riches? Is it befooling honours? Is it distracting cares? Is it swinish luxury or lust? Is it beastly pleasures? Or what is it else that you will buy at so wonderful dear a rate? O lamentable folly of ungodly men! O foolish sinners! unworthy to see God! and worthy to be miserable! O strangely corrupted heart of man, that can sell his Maker, his Redeemer, and his salvation, at so base a price!

Direct. XI. And when you are casting up your account, as you put all that sin and the world will do for you in the one end of the scales, so put into the other the comforts both of this life, and of that to come, which you must part with for your sins.

Search the Scriptures, and consider how happy the saints of God are there described. Think what it is, to have a purified, cleansed soul; to be free from the slavery of the flesh and its concupiscence; to have the sensitive appetite in subjection unto reason, and reason illuminated and rectified by faith; to be alive to God, and disposed and enabled to love and serve him; to have access to him in prayer, with boldness and assurance to be heard; to have a sealed pardon of all our sins, and an interest in Christ, who will answer for them all and justify us; to be the children of God, and the heirs of heaven; to have peace of conscience, and the joyful hopes of endless joys; to have communion with the Father, through the Son, by the Spirit, and to have that Spirit dwelling in us, and working to our further holiness and joy; to have communion with the saints; and the help and comfort of all God's ordinances, and to be under his many precious promises, and under his protection and provision in his family, and to cast all our care upon him; to delight ourselves daily in the remembrance and renewed experiences of his love, and in our too little knowledge of him, and love to him, and in the knowledge of his Son, and of the mysteries of the gospel; to have all things work together for our good, and to be able with joy to welcome death, and to live as in heaven in the foresight of our everlasting happiness. I would have orderly here given you a particular account of the privileges of renewed souls, but that I have done so much in that already in my "Treatise of Conversion," and "Saints' Rest." This taste may help you to see what you lose, while you abide in an unconverted state.

Direct. XII. When you have thus considered of the condition you are in, consider also whether it be a condition to be rested in one day.

If you die unconverted, you are past all hope; for out of hell there is no redemption:[31] and certain you are to die ere long; and uncertain whether it will be this night, Luke xii. 20. You never lay down with assurance that you should rise again; you never went out of doors with assurance to return; you never heard a sermon with assurance that you should hear another; you never drew one breath with assurance that you should draw another: a thousand accidents and diseases are ready to stop your breath, and end your time, when God will have it so. And if you die this night in an unregenerate state, there is no more time, or help, or hope. And is this a case then for a wise man to continue in a day, that can do any thing towards his own recovery? Should you delay another day or hour, before you fall down at the feet of Christ, and cry for mercy, and return to God, and resolve upon a better course? May I not well say to thee, as the angels unto Lot, Gen. xix. 15, 17, 22, "Arise, lest thou be consumed: escape for thy life; look not behind thee."

Direct. XIII. 'When thou art resolved, past thy waverings and delays, give up thyself entirely and unreservedly to God the Father, Son, and Holy Ghost, as thy happiness, thy Saviour, and thy Sanctifier, in a hearty consent to the covenant of grace.'

This is thy christianity; thy espousals with Christ. It is sacramentally done in baptism; but till it be personally owned, and heartily renewed by men at age, they have no reason to be numbered with adult believers, nor to dream of a part in the blessings of the covenant. It is pity it is not made a more serious, solemn work, for men thus to renew their covenant with God. (For which I have written in a "Treatise of Confirmation," but hitherto in vain.) However, do it seriously thyself: it is the greatest and weightiest action of thy life.

To this end, peruse well the covenant of grace which is offered thee in the gospel: understand it well. In it God offereth, notwithstanding thy sins, to be thy reconciled God and Father in Christ, and to accept thee as a son, and an heir of heaven.

The Son offereth to be thy Saviour, to justify thee by his blood and grace, and teach thee, and govern thee as thy Head, in order to thy everlasting happiness. The Holy Spirit offereth to be thy Sanctifier, Comforter, and Guide, to overcome all the enmity of the devil, the world, and the flesh, in order to the full accomplishment of thy salvation; nothing is expected of thee, in order to thy title to the benefits of this covenant, but deliberately, unfeignedly, entirely to consent to it, and to continue that consent, and perform what thou consentest to perform, and that by the help of the grace which will be given thee. See, therefore, that thou well deliberate of the matter, but without delays; and count what thou shalt gain or lose by it. And if thou find that thou art like to be a loser in the end, and knowest of any better way, even take it, and boast of it, when thou hast tried the end; but if thou art past doubt, that there is no way but this, despatch it resolutely and seriously.

And take heed of one thing, lest thou say, Why, this is no more than every body knoweth, and than I have done a hundred times, to give up myself in covenant to God the Father, Son, and Holy Ghost. Dost thou know it, and yet hast thou not done it? Or hast thou done it with thy lips, and not unfeignedly with thy heart? Lament it as one of thy greatest sins, that thou hast thus provokingly dallied with God; and admire his mercy, that he will yet vouchsafe to enter into covenant with one, that hath hypocritically profaned his covenant. If thou hadst ever seriously thus covenanted and given up thyself to God, thou wouldst not have neglected him by an ungodly life, nor lived after to the devil, the world, and the flesh, which were renounced. I tell you, the making of this christian vow and covenant with God in Christ, is the act of greatest consequence of any in all thy life, and to be done with the greatest judgment, and reverence, and sincerity, and foresight, and firm resolution, of any thing that ever thou dost. And if it were done sincerely, by all that do it ignorantly, for fashion, only with the lips, then all professed christians would be saved; whereas now, the abusers of that holy name and covenant will have the deepest place in hell. Write it out on thy heart, and put thy heart and hand to it resolvedly, and stand to thy consent, and all is thine own: conversion is wrought when this is done.

Direct. XIV. In present performance of thy covenant with God, away with thy former sinful life; and see that thou sin wilfully no more; but as far as thou art able, avoid the temptations which have deceived thee.

God will never be reconciled to thy sins: if he be reconciled to thy person, it is as thou art justified by Christ, and sanctified by the Spirit: he entertaineth thee as one that turneth with repentance from sin to him. If thou wilfully or negligently go on in thy former course of sin, thou showest that thou wast not sincerely resolved in thy covenant with God.

I know infirmities and imperfections will not be so easily cast off, but will cleave to thee in thy best obedience, till the day of thy perfection come. But I speak of gross and wilful sin; such as thou canst forbear, if thou be but sincerely, though imperfectly, willing.[32]

Hast thou been a profane swearer or curser, or used to take God's name in vain, or used to backbiting, slandering, lying, or to ribald, filthy talk? It is in thy power to forbear these sins, if thou be but willing. Say not, I fall into them through custom before I am aware; for that is a sign that thou art not sincerely willing to forsake them. If thou wert truly penitent, and thy will sincerely opposite to these sins, thou wouldst be more tender and fearful to offend, and resolved against them, and make a greater matter of them, and abhor them, and not commit them, and say, I did it before I was aware; no more than thou wouldst spit in the face of thy father, or curse thy mother, or slander thy dearest friend, or speak treason against the king, and say, I did it through custom before I was aware. Sin will not be so played with by those that have been soundly humbled for it, and resolved against it.

Hast thou been a drunkard, or tippler, spending thy precious hours in an ale-house, prating over a pot, in the company of foolish, tempting sinners? It is in thy power, if thou be truly willing, to do so no more. If thou love and choose such company, and places, and actions, and discourse, how canst thou say thou art willing to forsake them, or that thy heart is changed? If thou do not love and choose them, how canst thou commit them, when none compels thee? No one carrieth thee to the place; no one forceth thee to sin; if thou do it, it is because thou wilt do it, and lovest it. If thou be in good earnest with God, and wilt be saved indeed, and art not content to part with heaven for thy cups and company, away with them presently, without delay.

Hast thou lived in wantonness, fornication, uncleanness, gluttony, gaming, pastimes, sensuality, to the pleasing of thy flesh, while thou hast displeased God? O bless the patience and mercy of the Lord, that thou wast not cut off all this while, and damned for thy sin before thou didst repent! And, as thou lovest thy soul, delay no longer; but make a stand, and go no further, not one step further in the way which thou knowest leads to hell. If thou knowest that this is the way to thy damnation, and yet wilt go on, what pity dost thou deserve from God or man?

If thou have been a covetous worldling, or an ambitious seeker of honour or preferment in the world, so that thy gain, or rising, or reputation, hath been the game which thou hast followed, and hath taken thee up instead of God and life eternal; away now with these known deceits, and hunt not after vanity and vexation. Thou knowest beforehand what it will prove when thou hast overtaken it, and hast enjoyed all that it can yield thee; and how useless it will be as to thy comfort or happiness at last.

Surely, if men were willing, they are able to forbear such sins, and to make a stand, and look before them, to prevent their misery: therefore God thus pleads with them, Isa. i. 16-18, "Wash you, make you clean, put away the evil of your doings from before mine eyes; cease to do evil, learn to do well," &c. Isa. lv. 2, 3, "Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live, and I will make an everlasting covenant with you." Ver. 6, 7, "Seek ye the Lord while he may be found; call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon." Christ supposeth that the foresight of judgment may restrain men from sin, when he saith, "Sin no more, lest a worse thing come unto thee," John v. 14, and viii. 11. Can the presence of men restrain a fornicator; and the presence of the judge restrain a thief, yea, or the foresight of the assizes? And shall not the presence of God, with the foresight of judgment and damnation, restrain thee? Remember, that impenitent sin and damnation are conjoined. If you will cause one, God will cause the other. Choose one, and you shall not choose whether you shall have the other. If you will have the serpent, you shall have the sting.

Direct. XV. If thou have sincerely given up thyself to God, and consented to his covenant, show it, by turning the face of thy endeavours and conversation quite another way, and by seeking heaven more fervently and diligently than ever thou soughtest the world, or fleshly pleasures.

Holiness consisteth not in a mere forbearance of a sensual life, but principally in living unto God. The principle or heart of holiness is within, and consisteth in the love of God, and of his word, and ways, and servants, and honour, and interest in the world, and in the soul's delight in God, and the word and ways of God, and in its inclination towards him, and desire after him, and care to please him, and lothness to offend him. The expression of it in our lives, consisteth in the constant, diligent exercise of this internal life, according to the directions of the word of God. If thou be a believer, and hast subjected thyself to God, as thy absolute Sovereign, King, and Judge, it will then be thy work to obey and please him, as a child his father, or a servant his master, Mal. i. 6. Do you think that God will have servants, and have nothing for them to do? Will one of you commend or reward your servant for doing nothing, and take it at the year's end for a satisfactory answer or account, if he say, I have done no harm? God calleth you not only to do no harm, but to love and serve him with all your heart, and soul, and might. If you have a better master than you had before, you should do more work than you did before. Will you not serve God more zealously than you served the devil? Will you not labour harder to save your souls than you did to damn them? Will you not be more zealous in good, than you were in evil? "What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life," Rom. vi. 21, 22. If you are true believers, you have now laid up your hopes in heaven, and therefore will set yourselves to seek it, as worldlings set themselves to seek the world. And a sluggish wish, with heartless, lazy, dull endeavours, is no fit seeking of eternal joys. A creeping pace beseemeth not a man that is in the way to heaven; especially who went faster in the way to hell. This is not running as for our lives. You may well be diligent and make haste, where you have so great encouragement and help, and where you may expect so good an end, and where you are sure you shall never, in life or death, have cause to repent of any of your just endeavours; and where every step of your way is pure, and clean, and delectable, and paved with mercies, and fortified and secured by divine protection; and where Christ is your conductor, and so many have sped so well before you, and the wisest and best in the world are your companions. Live then as men that have changed their master, their end, their hopes, their way, and work. Religion layeth not men to sleep, though it be the only way to rest. It awakeneth the sleepy soul to higher thoughts, and hopes, and labours, than ever it was well acquainted with before. "He that is in Christ, is a new creature; old things are passed away; behold, all things are become new," 2 Cor. v. 17. You never sought that which would pay for all your cost and diligence till now; you never were in a way that you might make haste in, without repenting of your haste, till now. How glad should you be that mercy hath brought you into the right way, after the wanderings of such a sinful life![33] And your gladness and thankfulness should now be showed, by your cheerful diligence and zeal. As Christ did not raise up Lazarus from the dead, to do nothing, or live to little purpose (though the Scripture giveth us not the history of his life); so did he not raise you from the death of sin, to live idly, or to be unprofitable in the world. He that giveth you his Spirit, to be a principle of heavenly life within you, expecteth that you stir up the gift that he hath given you, and live according to that heavenly principle.