A Christian Directory, Part 2: Christian Economics

Tit. 2. More Particular Directions for the Order of Holy Duties

Direct. I. Remember the Lord's day before it cometh, and prepare for it, and prevent those disturbances that would hinder you, and deprive you of the benefit. For preparation: 1. "Six days you must labour, and do all that you have to do." Despatch all your business, that you may not have it then to hinder and disturb you; and see that your servants do the same. 2. Shake off the thoughts of worldly things, and clear your minds of worldly delights and cares. 3. Call to mind the doctrine taught you the last Lord's day, (and if you have servants, cause them to remember it,) that you may be prepared to receive the next. 4. Go seasonably to bed, that you and your servants may not be constrained to lie long the next morning, or be sleepy on the Lord's day. 5. Let your meditations be preparatory for the day. Repent of the sins of the week past as particularly and seriously as you can; and seek for pardon and peace through Christ, that you come not with guilt or trouble upon your consciences before the Lord.

Direct. II. Let your first thoughts be not only holy, but suitable to the occasions of the day. With gladness remember what a day of mercies you awake to, and how early your Redeemer rose from the dead that day, and what excellent work you are to be employed in.

Direct. III. Rise full as early that day as you do on other days. Be not like the carnal generation, that sanctify the Lord's day but as a swine doth, by sleeping, and idleness, and fulness. Think not your worldly business more worthy of your early rising, than your spiritual employment is.

Direct. IV. Let your dressing time be spent in some fruitful meditation, or conference, or hearing some one read a chapter: and let it not be long, to detain you from your duty.

Direct. V. If you can have leisure, go first to secret prayer: and if you are servants, and have any necessary business to do, despatch it quickly, that you may he free for better work.

Direct. VI. Let family worship come next, and not be slubbered over slightly, but be serious and reverent, and suit all to the nature or end of the day. Especially awaken yourselves and servants to consider what you have to do in public, and to go with prepared, sanctified hearts.

Direct. VII. Enter the holy assembly with reverence and joy, and compose yourselves as those that come thither to treat with the living God, about the matters of eternal life. And watch your hearts that they wander not, nor sleep not, nor slight the sacred matters which you are about. And guard your eyes, that they carry not away your hearts; and let not your hearts be a moment idle, but seriously employed all the time: and when hypocrites and distempered christians are quarrelling with the imperfections of the speaker, or congregation, or mode of worship, do you rather make it your diligent endeavour, to watch your hearts, and improve what you hear.

Direct. VIII. As soon as you come home, while dinner is preparing, it will be a seasonable time either for secret prayer or meditation; to call over what you heard, and urge it on your hearts, and beg God's help for the improvement of it, and pardon for your public failings.

Direct. IX. Let your time at meat be spent in the cheerful remembrance or mention of the love of your Redeemer; or somewhat suitable to the company and the day.

Direct. X. After dinner call your families together, and sing a psalm of praise, and by examination or repetition, or both, cause them to remember what was publicly taught them.

Direct. XI. Then go again to the congregation (to the beginning) and behave yourselves as before.

Direct. XII. When you come home call your families together, and first crave God's assistance and acceptance; and then sing a psalm of praise; and then repeat the sermon which you heard; or if there was none, read one out of some lively, profitable book; and then pray and praise God: and all with the holy seriousness and joy which is suitable to the work and day.

Direct. XIII. Then while supper is preparing, betake yourselves to secret prayer and meditation; either in your chambers or walking, as you find most profitable: and let your servants have no more to hinder them from the same privilege, than what is of necessity.

Direct. XIV. At supper spend the time as is aforesaid (at dinner): always remembering that though it be a day of thanksgiving, it is not a day of gluttony, and that you must not use too full a diet, lest it make you heavy, and drowsy, and unfit for holy duty.

Direct. XV. After supper examine your children and servants what they have learnt all day, and sing a psalm of praise, and conclude with prayer and thanksgiving.

Direct. XVI. If there be time after, both you and they may in secret review the duties, and mercies, and failings of the day, and recommend yourselves by prayer into the hands of God for the night following: and so betake yourselves to your rest.

Direct. XVII. And to shut up all, let your last thoughts be holy, in the thankful sense of the mercy you have received, and the goodness of God revealed by our Mediator, and comfortably trusting your souls and bodies into his hands, and longing for your nearer approach unto his glory, and the beholding and full enjoying of him for ever.

I have briefly named this order of duties, for the memory of those that have opportunity to observe it: but if any man's place and condition deny him opportunity for some of these, he must do what he can: but see, that carnal negligence cause not his omission. And now I appeal to reason, conscience, and experience, whether this employment be not more suitable to the principles, ends, and hopes of a christian, than idleness, or vain talk, or cards, or dice, or dancing, or ale-house haunting, or worldly business or discourse? And whether this would not exceedingly conduce to the increase of knowledge, holiness, and honesty? And whether there be ever a worldling or voluptuous sensualist of them all, that had not rather be found thus at death; or look back when time is past and gone, upon the Lord's day thus spent, than as the idle, fleshly, and ungodly spend them?

CHAPTER XIX.

DIRECTIONS FOR PROFITABLE HEARING THE WORD PREACHED

Omitting those directions which concern the external modes of worship, (for the reasons mentioned part. iii. and known to all that know me and the time and place I live in,) I shall give you such directions about the personal, internal management of your duty, as I think most necessary to your edification. And seeing that your duty and benefit lieth in these four general points: 1. That you hear with understanding. 2. That you remember what you hear. 3. That you be duly affected with it. 4. And that you sincerely practise it: I shall more particularly direct you in order to all these ends and duties.

Tit. 1. Directions for the Understanding the Word which you hear

Direct. I. Read and meditate on the holy Scriptures much in private, and then you will be the better able to understand what is preached on it in public, and to try the doctrine, whether it be of God. Whereas if you are unacquainted with the Scriptures, all that is treated of or alleged from them, will be so strange to you, that you will be but little edified by it, Psal. i. 2; cxix.; Deut. vi. 11, 12.

Direct. II. Live under the clearest, distinct, convincing teaching that possibly you can procure. There is an unspeakable difference as to the edification of the hearers, between a judicious, clear, distinct, and skilful preacher, and one that is ignorant, confused, general, dry, and only scrapeth together a cento or mingle-mangle of some undigested sayings to fill up the hour with. If in philosophy, physics, grammar, law, and every art and science, there be so great a difference between one teacher and another, it must needs be so in divinity also. Ignorant teachers, that understand not what they say themselves, are unlike to make you men of understanding; as erroneous teachers are unlike to make you orthodox and sound.

Direct. III. Come not to hear with a careless heart, as if you were to hear a matter that little concerned you, but come with a sense of the unspeakable weight, necessity, and consequence of the holy word which you are to hear: and when you understand how much you are concerned in it, and truly love it, as the word of life, it will greatly help your understanding of every particular truth. That which a man loveth not, and perceiveth no necessity of, he will hear with so little regard and heed, that it will make no considerable impression on his mind. But a good understanding of the excellency and necessity, exciting love and serious attention, would make the particulars easy to be understood; when else you will be like a stopped or narrow-mouthed bottle, that keepeth out that which you desire to put in. I know that understanding must go before affections; but yet the understanding of the concernments and worth of your own souls, must first procure such a serious care of your salvation, and a general regard to the word of God, as is needful to your further understanding of the particular instructions, which you shall after hear.

Direct. IV. Suffer not vain thoughts or drowsy negligence to hinder your attention. If you mark not what is taught you, how should you understand and learn? Set yourselves to it, as for your lives: be as earnest and diligent in attending and learning, as you would have the preacher be in teaching.45 If a drowsy, careless preacher be bad, a drowsy, careless hearer is not good. Saith Moses, Deut. xxxii. 46, 47, "Set your hearts to all the words which I testify among you this day. – For it is not a vain thing for you, because it is your life." You would have God attentive to your prayers in your distresses; and why will you not then be attentive to his words, when "the prayers of him are abominable to God, that turneth away his ear from hearing the law?" Luke xix. 48, "All the people were very attentive to hear Christ." Neh. viii. 3, when Ezra read the law "from morning till mid-day, the ears of all the people were attentive to it." When Paul continued his Lord's-day exercise and speech until midnight, one young man that fell asleep, did fall down dead as a warning to them that will sleep, when they should hear the message of Christ, Acts xx. 9. Therefore you are excused that day from worldly business, "that you may attend on the Lord without distraction," 1 Cor. vii. 35. Lydia's attending to the words of Paul, accompanied the opening of her heart and her conversion, Acts xvi. 14.

Direct. V. Mark especially the design and drift, and principal doctrine of the sermon. Both because that is the chief thing that the preacher would have marked; and because the understanding of that will much help you to understand all the rest, which dependeth on it, and relateth to it.

Direct. VI. Mark most those things which are of greatest weight and concernment to your souls. And do not fix upon some little sayings, and by-discourses, or witty sentences; like children that bring home some scraps and words which they do but play with.

Direct. VII. Learn first your catechisms at home, and the great essential points of religion, contained in the creed, the Lord's prayer, and the ten commandments. And in your hearing, first labour to get a clearer understanding of these; and then the lesser branches which grow out of these will be the better understood. You can scarce bestow too much care and pains in learning these great essential points. It is the fruitfullest of all your studies. Two things further I here advise you to avoid. 1. The hasty climbing up to smaller points (which some call higher) before you have well received these; and the receiving of those higher points, independently, without their due respect, to these which they depend upon. 2. The feeding upon dry and barren controversies, and delighting in the chaff of jingling words, and impertinent, unedifying things, or discourses about formalities and circumstances.

Direct. VIII. Meditate on what you hear when you come home, till you better understand it, Psal. i. 2.

Direct. IX. Inquire, where you doubt, of those that can resolve and teach you. It showeth a careless mind, and a contempt of the word of God, in most people and servants, that never come to ask the resolution of one doubt, from one week's or year's end to another, though they have pastors or masters that have ability, and leisure, and willingness to help them. "When Christ was alone, they that were about him with the twelve, asked him the meaning of his parable," Matt. xiii.; Mark iv. 10.

Direct. X. Read much those holy books which treat best of the doctrine which you would understand.

Direct. XI. Pray earnestly for wisdom, and the illumination of the Spirit, Eph. i. 18; Acts xxvi. 18; James i. 5.

Direct. XII. Conscionable practising what you know, is an excellent help to understanding, John xii. 7, 17.

Tit. 2. Directions for Remembering what you Hear

That want of memory, which cometh from age and decay of nature, is not to be cured; nor should any servant of Christ be over-much troubled at it; seeing Christ will no more cast off his servants for that, than he will for age or any sickness: but for that want of memory which is curable, and is a fault, I shall give you these Directions following.

Direct. I. It greatly helpeth memory to have a full understanding of the matter spoken which you would remember. And ignorance is one of the greatest hinderances to memory. Common experience telleth you this, how easily you can remember any discourse which you thoroughly understand (for your very knowledge by invention will revive your memory); and how hard it is to remember any words which are insignificant, or which we understand not. Therefore labour most for a clear understanding according to the last directions.

Direct. II. A deep, awakened affection is a very powerful help to memory. We easily remember any thing which our estates or lives lie on, when trifles are neglected and soon forgotten. Therefore labour to get all to your hearts, according to the next following directions.

Direct. III. Method is a very great help to memory. Therefore be acquainted with the preacher's method; and then you are put into a path or tract, which you cannot easily go out of. And therefore it is, that ministers must not only be methodical, and avoid prolix, confused, and involved discourses, and that malicious pride of hiding their method, but must be as oft in the use of the same method, as the subject will bear, and choose that method which is most easy to the hearers to understand and remember, and labour to make them perceive your tract.

Direct. IV. Numbers are a great help to memory. As if the reasons, the uses, the motives, the signs, the directions, be six, or seven, or eight; when you know just the number, it helpeth you much to remember, which was the first, second, third, &c.

Direct. V. Names also and signal words are a great help to memory. He may remember one word, that cannot remember all the sentence; and that one word may help him to remember much of the rest. Therefore preachers should contrive the force of every reason, use, direction, &c. as much as may be, into some one emphatical word. (And some do very profitably contrive each of those words to begin with the same letter, which is good for memory, so it be not too much strained, and put them not upon greater inconveniences.) As if I were to direct you to the chiefest helps to your salvation, and should name, 1. Powerful preaching. 2. Prayer. 3. Prudence. 4. Piety. 5. Painfulness. 6. Patience. 7. Perseverance. Though I opened every one of these at large, the very names would help the hearers' memory. It is this that maketh ministers, that care more for their people's souls, than the pleasing of curious ears, to go in the common road of doctrine, reasons, uses, motives, helps, &c. and to give their uses the same titles of information, reproof, exhortation, &c. And yet when the subject shall direct us to some other method, the hearers must not be offended with us: for one method will not serve exactly for every subject, and we must be loth to wrong the text or matter.

Direct. VI. It is a great help to memory, often in the time of hearing to call over and repeat to yourselves the names or heads that have been spoken. The mind of man can do two things at once: you may both hear what is said, and recall and repeat to yourselves what is past: not to stand long upon it, but oft and quickly to name over, e.g. The reasons, uses, motives, &c. To me, this hath been (next to understanding and affection) the greatest help of any that I have used; for otherwise to hear a head but once, and think of it no more till the sermon is done, would never serve my turn to keep it.

Direct. VII. Grasp not at more than you are able to hold, lest thereby you lose all. If there be more particulars than you can possibly remember, lay hold on some which most concern you, and let go the rest; perhaps another may rather take up those, which you leave behind. Yet say not that it is the preacher's fault to name more than you can carry away: for, 1. Then he must leave out his enlargement much more, and the most of his sermon; for it is like you leave the most behind. 2. Another may remember more than you. 3. All is not lost when the words are forgotten: for it may breed a habit of understanding, and promote resolution, affection, and practice.

Direct. VIII. Writing is an easy help for memory, to those that can use it. Some question whether they should use it, because it hindereth their affection. But that must be differently determined according to the difference of subjects, and of hearers. Some sermons are all to work upon the affections at present, and the present advantage is to be preferred before the after perusal: but some must more profit us in after digestion and review. And some hearers can write much with ease, and little hinder their affection; and some write so little and are hindered so much, that it recompenseth not their loss. Some know so fully all that is said, that they need no notes; and some that are ignorant need them for perusal.

Direct. IX. Peruse what you remember, or write down, when you come home: and fix it speedily before it is lost; and hear others that can repeat it better. Pray it over, and confer of it with others.

Direct. X. If you forget the very words, yet remember the main drift of all; and get those resolutions and affections which they drive at. And then you have not lost the sermon, though you have lost the words; as he hath not lost his food, that hath digested it, and turned it into flesh and blood.

Tit. 3. Directions for holy Resolutions and Affections in Hearing

The understanding and memory are but the passage to the heart, and the practice is but the expression of the heart: therefore how to work upon the heart is the principal business.

Direct. I. Live under the most convincing, lively, serious preacher that possibly you can. It is a matter of great concernment to all, but especially to dull and senseless hearts. Hearken not to that earthly generation, that tell you, because God can bless the weakest, and because it is your own fault if you profit not by the weakest; that therefore you should make no difference, but sit down under an ignorant, dumb, or senseless man. Try first whether they had as willingly have a bad servant, or a bad physician, as a good one, because God can bless the labours of the weakest? Try whether they would not have their children duly reproved or corrected, because it is their own faults that they need it? and whether they would not take physic after a surfeit, though it be their own fault that made them sick? It is true, that all our sin is our own fault; but the question is, What is the most effectual cure? What man that is alive and awake, doth not feel a very great difference between a dead and a lively preacher?

Direct. II. Remember that ministers are the messengers of Christ, and come to you on his business and in his name. Hear them therefore as his officers, and as men that have more to do with God himself, than with the speaker.46 It is the phrase of the Holy Ghost, Heb. iv. 13, "All things are naked and opened to the eyes of him with whom we have to do." It is God with whom you have to do, and therefore accordingly behave yourselves. See Luke x. 16; 1 Thess. iv. 8; 1 Cor. iv. 1.

Direct. III. Remember that this God is instructing you, and warning you, and treating with you, about no less than the saving of your souls. Come therefore to hear as for your salvation. Can that heart be dull that well considereth, that it is heaven and hell that is the matter that God is treating with him about?

Direct. IV. Remember that you have but a little time to hear in; and you know not whether ever you shall hear again. Hear therefore as if it were your last. Think when you hear the calls of God, and the offers of grace, I know not but this may be my last: how would I hear if I were sure to die tomorrow? I am sure it will be ere long, and may be to-day for aught I know.

Direct. V. Remember that all these days and sermons must be reviewed, and you must answer for all that you have heard, whether you heard it with love, or with unwillingness and weariness, with diligent attention or with carelessness; and the word which you hear shall judge you at the last day. Hear therefore as those that are going to judgment to give account of their hearing and obeying, John xii. 48.

Direct. VI. Make it your work with diligence to apply the word as you are hearing it, and to work your own hearts to those suitable resolutions and affections which it bespeaketh. Cast not all upon the minister, as those that will go no further than they are carried as by force: this is fitter for the dead than for the living. You have work to do as well as the preacher, and should all the while be as busy as he: as helpless as the infant is, he must suck when the mother offereth him the breast; if you must be fed, yet you must open your mouths, and digest it, for another cannot digest it for you; nor can the holiest, wisest, powerful minister, convert or save you without yourselves, nor deliver a people from sin and hell, that will not stir for their own deliverance. Therefore be all the while at work, and abhor an idle heart in hearing, as well as an idle minister.

Direct. VII. Chew the cud, and call up all when you come home in secret, and by meditation preach it over to yourselves. If it were coldly delivered by the preacher, do you consider of the great weight of the matter, and preach it more earnestly over to your own hearts. You should love yourselves best, and best be acquainted with your own condition and necessities.

Direct. VIII. Pray it over all to God, and there lament a stupid heart, and put up your complaints to Heaven against it. The name and presence of God hath a quickening and awaking power.

Direct. IX. Go to Christ by faith, for the quickening of his Spirit. Your life is hid in him, your Root and Head; and from him all must be conveyed: he that hath the Son hath life; and because he liveth, we shall live also. Entreat him to glorify the power of his resurrection, by raising the dead; and to open your hearts, and speak to you by his Spirit, that you may be taught of God, and your hearts may be his epistles, and the tables where the everlasting law is written, Col. iii. 3, 4; John xv. 1-5; xi. 25; xiv. 19; Phil. iii. 7, 8; Acts xvi. 14; John vi. 45; 2 Cor. iii. 3, 6, 17, 18; Heb. viii. 10; x. 16; Jer. xxxi. 33.

Direct. X. Make conscience of teaching and provoking others. Pity the souls of the ignorant about you. God often blesseth the grace that is most improved in doing him service; and our stock is like the woman's oil, which increased as long as she poured out, and was gone when she stopped, 1 Kings xvii. 12, 14, 16. Doing good is the best way for receiving good: he that in pity to a poor man that is almost starved, will but fall to rubbing him, shall get himself heat, and both be gainers.

Tit. 4. Directions to bring what we hear into Practice

Without this the rest is vain or counterfeit, and therefore somewhat must be said to this.