A Christian Directory, Part 2: Christian Economics

Answ. This is the foolish reasoning of wicked people about their salvation. If God have appointed me to salvation, I shall be saved; if he have not, all my diligence will do no good. But such people know not what they talk of. God hath made your duty more open and known to you, than his own decrees. And you separate those things which he hath joined together. As God hath appointed no man to salvation simply without respect to the means of salvation; so God hath appointed no man to live but by the means of life. His decree is not, Such a man shall be saved, or, Such a man shall live so long, only; but this is his decree, Such a man shall be saved, in the way of faith and holiness, and in the diligent use of means, and, Such a man shall live so long, by the use of those means which I have fitted for the preservation of his life. So that as he that liveth a holy life, may be sure he is chosen to salvation, (if he persevere,) and he that is ungodly, may be sure that he is in the way to hell; so he that neglecteth the means of his health and life, doth show that it is unlike that God hath appointed him to live; and he that useth the best means is liker to recover (though the best will not cure incurable diseases, nor make a man immortal). The reasoning is the same, as if you should say, if God have appointed me to live so long, I shall live though I neither eat nor drink; but if he have not, eating and drinking will not prolong my life. But you must know, that God doth not only appoint you to live, that is but half his decree, but he decreeth, that you shall live by eating and drinking.

Direct. III. Mind your friends betimes to make their wills, and prudently by good advice to settle their estates, that they may leave no occasion of contending about it when they are dead. This should be done in health, because of the uncertainty of life; but if it be undone till sickness, it should then be done betimes. The neglect of it oft causeth much sinful contending about worldly things, even among those near relations, who should live in the greatest amity and peace.

Direct. IV. Keep away vain company from them, as far as you can conveniently (except it be such as must needs be admitted, or such as are like to receive any good by the holy counsel of the sick). It is a great annoyance to one that is near death, to hear people talk to little purpose, about the world, or some impertinencies; when they are going speedily to their endless state, and have need of no more impediments in their way; but of the best assistance that their friends can afford them. Procure some able, faithful minister to be with them, to counsel them about the state of their souls; and get some holy, able christians to be much about them, who are fit to pray with them, and instruct them.

Direct. V. Bear with their impatience, and grudge not at any trouble that they put you to. Remember that weakness is froward, and as you bear with the crying of children, so must you with the peevishness of the sick; and remember, that shortly it is like to be your own case, and you must be a trouble to others, and they must bear with you. Be not weary of your friends in sickness; but loving, and tender, and compassionate, and patient.

Direct. VI. Deal faithfully and prudently with them about the state of their souls. Your faithfulness must be showed in these two points: 1. That you do not flatter them with vain hopes of life, when they are more likely to die. 2. That you do not flatter them with false persuasions that their state is safe, when they are yet unsanctified, nor put them in hopes of being saved without regeneration.

Your prudence must be manifested, 1. In suiting your counsel, and speeches, and prayers to their state; and not using the same words to the ungodly, as you would to the godly. 2. In so contracting your counsel for the conversion of the ungodly, as not to overwhelm them with more than they can bear; and yet not to leave out any point of absolute necessity to salvation. Alas, how much skill doth such a work require! And how few christians (that I say not, pastors) are fit for it!

Quest. I. But is it a duty when the sick are like to die, to make it known to them?

Answ. Sometimes it is, and sometimes not. 1. Some sicknesses are such, as will be so increased with fear, that the patient that before was in hope of a recovery, will be put almost past hope. And some sicknesses are much different, and are not like to be so increased by it. And some are past all hope already. 2. Some are so prepared to die, that they have the less need to be acquainted with their danger; and some are unconverted, and in so dangerous a case, that the absolute necessity of their souls may require it. When the soul is in so sad a case, and yet the body may be endangered by the fear of the sentence of death, it is the safest course to tell them, that though God may recover them, yet their disease is so dangerous, as calleth for their speedy and serious preparation for death; which will not be lost, if God restore them. So that they may have so much hope, as to keep their fear from killing them, and so much acquaintance with their danger, as may put them upon their duty. But in case there be already little or no hope, or in case the disease will be but little increased by the fear, (which is the case of the most,) the danger should not at all be hid.

Quest. II. Am I always bound to tell a wicked man of his sin and misery, when it may exasperate his disease, and offend his mind?

Answ. If it were a sickness that is void of danger, in case his mind be quiet, and be like to kill him if his mind be disturbed, then it were the most prudent course to call him so far to repentance and faith, as you can do it without any dangerous disturbance of him; because it is most charity to his soul to help him to a longer time of repentance, rather than to lay all the hopes of his salvation upon the present time. But this is not an ordinary case; therefore ordinarily it is a duty to acquaint the sick person, that is yet in his sin, and unregenerate state, with the truth of his danger, and the necessity of renovation. Alas! it is a lamentable kind of friendship, to flatter a poor soul into damnation, or to hide his danger till he is past recovery. When he is in a state of unexpressible misery, and hath but a few days' or weeks' time left, to do all that ever must be done for his salvation; what horrid cruelty is it then, to let him go to hell for fear of displeasing or disquieting him!

Object. But I am afraid I shall cast him into despair, if I tell him plainly that he is in a state of damnation.

Answ. If you let him alone a little longer, he will be in remediless despair. There is no despair remediless, but that in hell. But now you may help to save him, both from present and endless desperation. He must needs despair of ever being saved without a Christ, or without the regeneration of the Holy Spirit, or without true faith and repentance, and love to God, and holiness. But need he despair of attaining all these, while Christ is offered him so freely, and a full remedy is at hand? He must know his sin and misery, or else he is never like to escape it; but he must also be acquainted with the true remedy; and that is your way to keep him from despair, and not by flattering him into hell.

Quest. III. But what should one do in so short a time, and with dead-hearted sinners? Alas! what hope is there? If it were nothing but their ignorance, it cannot be cured in a moment. And is there then any hope in so short a space, to bring them to knowledge, and repentance, and a changed heart, to love God and holiness; and that when pain and weakness do disable them?

Answ. The case indeed is very sad; but yet while there is life, there is some hope: and while there is any hope, we should do our best, when it is for the saving of a soul; and the difficulty should but stir us up to use our utmost skill and diligence. But as it is the misery of such to delay conversion till so unfit a time, so is it too frequently the sin of believers, that they delay their serious endeavours to convert men, till such a time as they almost despair of the success.

Quest. IV. But what shall we do in a doubtful case, when we know not whether the person be renewed and truly penitent, or not; which is the case of most that we have to deal with?

Answ. You can tell whether the grounds of your hope, or of your fear concerning them, be the greater; and accordingly your speech must be mixed and tempered, and your counsels or comforts given with the conditions and suppositions expressed.

Quest. V. But what order would you have us observe in speaking to the ignorant and ungodly, when the time is so short?

Answ. 1. Labour to awaken them to a lively sense of the change which is at hand, that they may understand the necessity of looking after the state of their souls. 2. Then show them what are the terms of salvation, and who they are that the gospel doth judge to salvation or damnation. 3. Next advise them to try which of these is their condition, and to deal faithfully, seeing self-flattery may undo them, but can do them no good. 4. Then help them in the trial; q. d. If it have been so or so with you, then you may know that this is your case. 5. Then tell them the reasons of your fears, if you fear they are unconverted, or of your hopes, if you hope indeed that it is better with them. 6. Then exhort them conditionally, (if they are yet in a carnal, unsanctified state,) to lament it, and be humbled, and penitent for their sinful and ungodly life. 7. And then tell them the remedy, in Christ and the Holy Ghost, and the promise or covenant of grace. 8. And lastly, tell them their present duty, that this remedy may prove effectual to their salvation. And if you have so much interest or authority as maketh it fit for you, excite them by convenient questions so far to open their case, as may direct you, and as by their answers may show whether they truly resolve for a holy life, if God restore them, and whether their hearts indeed be changed or not.

Direct. VII. If you are not able to instruct them as you should, read some good book to them, which is most suitable to their case: such as Mr. Perkins's "Right Art of Dying Well;" – "The Practice of Piety in the Directions for the Sick;" – Mr. Edward Lawrence's "Treatise of Sickness;" or what else is most suitable to them. And because most are themselves unable for counselling the sick aright, and you may not have a fit book at hand, I shall here subjoin a brief form or two for such to read to the sick that can endure no long discourse. And other books will help you to forms of prayer with them, if you cannot pray without such help.

Direct. VIII. Judge not of the state of men's souls, by those carriages in their sickness, which proceed from their diseases or bodily distemper. Many ignorant people judge of a man by the manner of his dying: if one die in calmness and clearness of understanding, and a few good words, they think that this is to die like a saint. Whereas in consumptions, and oft in dropsies, and other such chronical diseases, this is ordinary with good and bad: and in a fever that is violent, or a frenzy or distraction, the best man that is may die without the use of reason: some diseases will make one blockish, and heavy, and unapt to speak; and some consist with as much freedom of speech as in time of health. The state of men's souls must not be judged of by such accidental, unavoidable things as these.

Direct. IX. Be neither unnaturally senseless at the death of friends, nor excessively dejected or afflicted. To make light of the death of relations and friends, be they good or bad, is a sign of a very vicious nature; that is so much selfish, as not much to regard the lives of others: and he that regardeth not the lives of his friends is little to be trusted in his lower concernments. I speak not this of those persons whose temper alloweth them not to weep: for there may be as deep a regard and sorrow in some that have no tears, as in others that abound with them. But I speak of a naughty, selfish nature, that is little affected with any one's concernments but its own.

Yet your grief for the death of friends, must be very different both in degree and kind. 1. For ungodly friends you must grieve for their own sakes, because if they died such, they are lost for ever. 2. For your godly friends you must mourn for the sake of yourselves and others, because God hath removed such as were blessings to those about them. 3. For choice magistrates, and ministers, and other instruments of public good, your sorrow must be greater, because of the common loss, and the judgment thereby inflicted on the world. 4. For old, tried christians, that have overcome the world, and lived so long till age and weakness make them almost unserviceable to the church, and who groan to be unburdened and to be with Christ, your sorrow should be least, and your joy and thanks for their happiness should be greatest. But especially abhor that nature that secretly is glad of the death of parents, (or little sorrowful,) because that their estates are fallen to you, or you are enriched, or set at liberty by their death. God seldom leaveth this sin unrevenged, by some heavy judgments even in this life.

Help against excessive grief for the death of friends

Direct. X. To overcome your inordinate grief for the death of your relations, consider these things following. 1. That excess of sorrow is your sin: and sinning is an ill use to be made of your affliction. 2. That it tendeth to a great deal more: it unfitteth you for many duties which you are bound to, as to rejoice in God, and to be thankful for mercies, and cheerful in his love, and praise, and service: and is it a small sin to unfit yourselves for the greatest duties? If you are so troubled at God's disposal of his own, what doth your will but rise up against the will of God; as if you grudged at the exercise of his dominion and government, that is, that he is God! Who is wisest, and best, and fittest to dispose of all men's lives? Is it God or you? Would you not have God to be the Lord of all, and to dispose of heaven and earth, and of the lives and crowns of the greatest princes? If you would not, you would not have him to be God. If you would, is it not unreasonable that you or your friends only should be excepted from his disposal? 4. If your friends are in heaven, how unsuitable is it, for you to be over-much mourning for them, when they are rapt into the highest joys with Christ; and love should teach you to rejoice with them that rejoice, and not to mourn as those that have no hope. 5. You know not what mercy God showed to your friends, in taking them away from the evil to come, you know not what suffering the land or church is falling into; or at least might have fallen upon themselves; nor what sins they might have been tempted to.134 But you are sure that heaven is better than earth, and that it is far better for them to be with Christ. 6. You always knew that your friends must die; to grieve that they were mortal, is but to grieve that they were but men. 7. If their mortality or death be grievous to you, you should rejoice that they are arrived at the state of immortality, where they must live indeed and die no more. 8. Remember how quickly you must be with them again. The expectation of living long yourselves, is the cause of your excessive grief for the death of friends. If you looked yourselves to die tomorrow, or within a few weeks, you would less grieve that your friends are gone before you. 9. Remember that the world is not for one generation only; others must have our places when we are gone; God will be served by successive generations, and not only by one. 10. If you are christians indeed, it is the highest of all your desires and hopes to be in heaven; and will you so grieve that your friends are gone thither, where you most desire and hope to be?

Object. All this is reason, if my friend were gone to heaven: but he died impenitently, and how should I be comforted for a soul that I have cause to think is damned?

Helps to moderate our sorrow for the damned

Answ. Their misery must be your grief; but not such a grief as shall deprive you of your greater joys, or disable you for your greater duties. 1. God is fitter than you to judge of the measures of his mercy and his judgments, and you must neither pretend to be more merciful than he, nor to reprehend his justice. 2. All the works of God are good; and all that is good is amiable; though the misery of the creature be bad to it, yet the works of justice declare the wisdom and holiness of God; and the perfecter we are, the more they will be amiable to us. For, 3. God himself, and Christ, who is the merciful Saviour of the world, approve of the damnation of the finally ungodly. 4. And the saints and angels in heaven do know more of the misery of the souls in hell, than we do; and yet it abateth not their joys. And the perfecter any is, the more he is like-minded unto God. 5. How glad and thankful should you be to think that God hath delivered yourselves from those eternal flames! The misery of others should excite your thankfulness. 6. And should not the joys of all the saints and angels be your joy, as well as the sufferings of the wicked be your sorrows? But above all, the thoughts of the blessedness and glory of God himself, should overtop all the concernments of the creature with you. If you will mourn more for the thieves and murderers that are hanged, than you will rejoice in the justice, prosperity, and honour of the king, and the welfare of all his faithful subjects, you behave not yourselves as faithful subjects. 7. Shortly you hope to come to heaven: mourn now for the damned, as you shall do then; or at least, let not the difference be too great, when that, and not this, is your perfect state.

A Form of Exhortation to the Ungodly in their Sickness (or those that we fear are such)

Dear Friend: The God that must dispose of us and all things, doth threaten by this sickness, to call away your soul, and put an end to the time of your pilgrimage; and therefore your friends that love and pity you, must not now be silent, if they can speak any thing for your preparation and salvation, because it must be now or never: when a few days are past, they must never have any such opportunity more: if now we prevail not with you, you are likely to be quickly out of hearing, and past our advice and help for ever. And because I know your weakness bids me to be but short, and your memory is not to be burdened with too much, and yet your necessity must not be neglected, I shall reduce all that I have to say to you, to these four heads: 1. Of the change which you seem near to, and the world which you are going to. 2. Of the preparation that must be made by all that will be saved, and who they be that the gospel doth justify or condemn. 3. I would fain help you to understand which of these conditions you are in, and what will become of your soul, if it thus goeth hence: and, 4. If your case be bad, I would direct you how you may come out of it, and what is yet to be done while there remaineth any time and hope. And I pray you set your heart to what I say; for I will speak nothing but the certain truth of God, revealed to the world by his Son and Spirit expressed in the Scripture, and believed by all the church of Christ.

1. God knoweth the change is great, which you are near. You are leaving this world, where you have spent the days of your preparation for eternity, and leaving this flesh to corrupt and turn to common earth, and must here converse with man no more: you are going now to see that world, which the gospel told you of, and you have often heard of, but neither you nor we did ever see. Before your friends have laid your body in the grave, your soul must enter into its endless state, and at the resurrection your body be joined with it. Either heaven or hell must be your lot for ever. If it be heaven, you will there find a world of light, and love, and peace; a world of angels and glorified souls, who are all made perfect in knowledge and holiness; living in the perfect flames of love to their glorious Creator, Redeemer, and Regenerator: and with them you will be thus perfected yourself: your soul will see the glory of God, and be rapt up in his love, and filled with his joys, and employed triumphantly in his praises, and this for ever. If hell should be your portion, you will there be thrust away as a hated thing from the face of God, and there you will find a world of devils, and unholy, damned, miserable souls; among whom you must dwell, in the flames of the wrath of God, and the horrors of your own conscience, remembering with anguish the mercy which you once rejected, and the warnings and time which once you lost:135 and at the resurrection your soul and body must be reunited and live there in torment and despair for ever. I know these things are but half believed by the ungodly world, while they profess to believe them; and therefore they must feel that which they refused to believe: but God hath revealed it to us, and we will believe our Maker. You are now going to see the great difference between the end of holiness and of sin; between the godly and the ungodly; and to know by your own experience those joys or torments, which the wicked will not know by faith. And oh what a preparation doth such a change require!

II. You are next to know what persons they are, and how they differ, who must abide for ever in these different states. As we are the children of Adam, we are all corrupted; our minds are carnal, and set upon this world, and savour nothing but the things of the flesh; and the further we go in sin, the worse we are; being strangers to the life of faith, and to the love of God and the life to come, taking the prosperity and pleasure of the flesh for the felicity which we most desire and seek. The name of this state in Scripture is, carnal, and ungodly, and unholy; because such men live in a mere fleshly nature or disposition for fleshly ends, in a fleshly manner, and are not at all devoted to God, and carried up to heavenly desires and delights; but live chiefly for this life, and not for the life to come: and though they may take up some kind of religion, in a second place and upon the by, for fear of being damned when they can keep the world no longer; yet is it this world which they principally value, love, and seek, and their religion is subject to their worldly and fleshly interest and delights. And though God hath provided and offered them a Saviour, to teach them better, and reclaim and sanctify them by his word and Spirit, and forgive them if they will believe in him and return, yet do they sottishly neglect this mercy, or obstinately refuse it, and continue their worldly, fleshly lives, till time be past, and mercy hath done, and there is no remedy. These are the men that God will condemn, and this is the true description of them. And it will not stand with the governing justice, and holiness, and truth of God to save them.

But on the other side, all those that God will save, do heartily believe in Jesus Christ, who is sent of God to be the Saviour of souls; and he maketh them know (by his word and Spirit) their grievous sin and misery in their state of corrupted nature; and he humbleth them for it, and bringeth them to true repentance, and maketh them loathe themselves for their iniquities; and seeing how they have cast away and undone themselves, and are no better than the slaves of Satan, and the heirs of hell, they joyfully accept of the remedy that is offered them in Christ: they heartily take him for their Saviour and King, and give up themselves in covenant to him, to be justified and sanctified by him; whereupon he pardoneth all their sin, and further enlighteneth and sanctifieth them by his Spirit: he showeth them by faith, the infinite love of God, and the sure, everlasting, holy joys, which they may have in heaven with him; and how blessed a life they may there obtain (through his purchase and gift) with all the blessed saints and angels: he maketh them deliberately to compare this offer of eternal happiness, with all the pleasures and seeming commodities of sin, and all that this deceitful world can do for them: and having considered of both, they see that there is no comparison to be made, and are ashamed that ever they were so mad as to prefer earth before heaven, and an inch of time before eternity, and a dream of pleasure before the everlasting joys, and to love the pleasures of a transitory world, above the presence, and favour, and glory of God: and for the time to come, they are firmly resolved what to do; even to take heaven for their only happiness, and there to lay up their hopes and treasure, and to live to God, as they have done to the flesh; and to make sure of their salvation, whatever become of their worldly interest. And thus the Spirit doth dwell and work in them, and renew their hearts, and give them a hatred to every sin, and a love to every holy thing, even to the holy word, and worship, and ways, and servants of the Lord: and in a word, he maketh them new creatures; and though they have still their sinful imperfections, yet the bent of their hearts and lives is holy and heavenly, and they long to be perfect, and are labouring after it, and seek first the kingdom of God and his righteousness, and live above the world and flesh: and shortly Christ will make them perfect, and justify them in the day of their judgment, and give them the glorious end of all their faith, obedience, and patience. These are the persons, and none but these, (among us, that have the use of reason,) that shall live with God.