Produced by Colin Bell, Chris Pinfield and the Online
Distributed Proofreading Team at http://www.pgdp.net
Transcriber's Note:
The text of Part IV of A Christian Directory has been transcribed from
pages 737 to 948 of Volume I of Richard Baxter's Practical Works, as
lithographed from the 1846 edition.
The greater part comprises 34 chapters that mostly address duties to
rulers and to neighbours. These are followed by a "Moral
Prognostication" on the future of the churches, and by a "Reformed
Liturgy" that Baxter proposed. A table of contents has been inserted
to assist the reader.
In the Liturgy all sub-headings, commentary and instructions to the
Minister have been indented. The Liturgy includes a large number of
sidenotes citing relevant biblical passages. In the interests of
legibility these have been consolidated into footnotes at the end of
each paragraph.
Small capitals have been rendered in full capitals. Italics are
indicated by _underscores_. Sidenotes refer to the following
paragraph.
Inconsistencies in hyphenation, and apparent typographical errors,
have been corrected. The anchors for footnotes 5 and 8, in chapter I,
have been inserted after consulting another edition of the text.
PART IV.
CHRISTIAN POLITICS.
Table of Contents
Page
To the reader. 737
I. General rules for an upright conversation. 737
II. Memorandums to civil rulers for the interest of Christ,
the church, and men's salvation. 741
III. Directions for subjects concerning their duty
to their rulers. 744
IV. Directions to lawyers about their duty to God. 769
V. The duty of physicians. 771
VI. Directions to schoolmasters about their duty
for their children's souls. 773
VII. Directions for soldiers, about their duty in point
of conscience. 774
VIII. Advice against murder. 778
IX. Directions for the forgiving of enemies, and those
that injure us; against wrath, and malice, and revenge,
and persecution. 782
X. Cases resolved about forgiving injuries and debts,
and about self-defence, and seeking right by law
or otherwise. 785
XI. Special directions to escape the guilt of persecuting.
Determining also the case about liberty in matters
of religion. 790
XII. Directions against scandal as given. 800
XIII. Directions against scandal taken, or an aptness to receive
hurt, by the words or deeds of others. 807
XIV. Directions against soul murder, and partaking of other
men's sins. 810
XV. General directions for the furthering of the salvation
of others. 813
XVI. Special directions for christian conference, exhortation,
and reproof. 814
XVII. Directions for keeping peace with all men. 819
XVIII. Directions against all theft and fraud, or injurious
getting and keeping that which is another's,
or desiring it. 823
XIX. General directions and particular cases of conscience,
about contracts in general, and about buying and selling,
borrowing and lending, usury, &c. in particular. 827
XX. Directions against oppression. 846
XXI. Cases about, and directions against, prodigality
and sinful wastefulness. 851
XXII. Cases and directions against injurious law-suits,
witnessing, and judgment. 855
XXIII. Cases of conscience, and directions against backbiting,
slandering, and evil speaking. 858
XXIV. Cases and directions against censoriousness and
unwarrantable judging. 861
XXV. Cases and directions about trusts and secrets. 866
XXVI. Directions against selfishness as it is contrary to the
love of our neighbour. 868
XXVII. Cases and directions for loving our neighbour
as ourselves. 870
XXVIII. Special cases and directions for love to godly persons
as such. 873
XXIX. Cases and directions for loving and doing good to enemies. 883
XXX. Cases and directions about works of charity. 885
XXXI. Cases and directions about confessing sins
and injuries to others. 895
XXXII. Cases and directions about satisfaction and
restitution. 896
XXXIII. Cases and directions about our obtaining pardon
from God. 899
XXXIV. Cases and directions about self-judging. 901
A moral prognostication.
To the reader. 905
Of what must be expected in the churches of christendom,
till the golden age returns, or till the time of true
reformation and unity. 906
Of the changes that will be in christendom in the golden
age, and time of true reformation and unity. 914
Consectary. 920
The reformed liturgy.
The ordinary public worship on the Lord's day. 921
The order of celebrating the sacrament of the body
and blood of Christ. 930
The celebration of the sacrament of baptism. 934
Of catechising, and the approbation of those that
are to be admitted to the Lord's supper. 936
Of the celebration of matrimony. 937
The visitation of the sick, and their communion. 938
The order of solemnizing the burial of the dead. 938
Of extraordinary days of humiliation and thanksgiving,
and anniversary festivals. 939
Of prayer and thanksgiving for particular members
of the church. 939
Of pastoral discipline, public confession, absolution,
and exclusion from the holy communion of the church. 941
Appendix: prayers to be used at discretion. 945
READER,
Think not by the title of this part, that I am doing the same work
which I lately revoked in my "Political Aphorisms;" though I concluded
that book to be _quasi non scriptum_, I told you I recanted not
the doctrine of it, which is for the empire of God, and the interest
of government, order, and honesty in the world. This is no place to
give you the reasons of my revocation, besides that it offended my
superiors, and exercised the tongues of some in places, where other
matters would be more profitable: pass by all that concerneth our
particular states and times, and you may know by that what principles
of policy I judge divine. And experience teacheth me, that it is best
for men of my profession, to meddle with no more, but to leave it to
the Contzeu's, the Arnisæus's, and other Jesuits, to promote their
cause by voluminous politics. The pope's false-named church is a
kingdom, and his ministers may write of politics more congruously, and
(it seems) with less offence, than we. Saith the "Geographia
Nubiensis" aptly, "There is a certain king dwelling at Rome called the
pope," &c. when he goeth to describe him. Nothing well suits with our
function, but the pure doctrine of salvation; let statesmen and
lawyers mind the rest.
Two things I must apologize for in this part. 1. That it is maimed by
defect of those directions to princes, nobles, parliament men, and
other magistrates, on whose duty the happiness of kingdoms, churches,
and the world dependeth. To which I answer, That those must teach them
whom they will hear; while my reason and experience forbid me, as an
unacceptable person, to speak to them without a special invitation, I
can bear the censures of strangers, who knew not them or me. I am not
so proud as to expect that men so much above me, should stoop to read
any directions of mine; much less to think me fit to teach them. Every
one may reprove a poor servant, or a beggar (it is part of their
privilege). But great men must not be so much as admonished by any but
themselves, and such as they will hear. At least nothing is a duty
which a man hath reason to think is like to do much more harm than
good. And my own judgment is much against pragmatical, presumptuous
preachers, who are over-forward to meddle with their governors, or
their affairs, and think that God sendeth them to reprove persons and
things that are strange to them, and above them; and vent their
distastes upon uncertain reports, or without a call.
2. And I expect both to be blamed and misunderstood, for what I here
say in the confutation of Master Richard Hooker's "Political
Principles," and my own citation of Bishop Bilson, and such others.
But they must observe, 1. That it is not all in Master Hooker's first
and eighth book, which I gainsay; but the principle of the people's
being the fountain of authority, or that kings receive their office
itself from them, with the consequents hereof. How far the people
have, in any countries, the power of electing the persons, families,
or forms of government, or how far nature giveth them propriety, and
the consequents of this, I meddle not with at all. 2. Nor do I choose
Master Hooker out of any envy to his name and honour, but I confess I
do it, to let men know truly whose principles these are. And if any
(causelessly) question, whether the eighth (imperfect) book be in
those passages his own, let them remember that the sum of all that I
confute, is in his first book, which is old, and highly honoured,
by----you know whom. And I will do him the honour, and myself the
dishonour, to confess, that I think the far greater number of casuists
and authors of politics, papists, and protestants, are on his side,
and fewest on mine: but truth is truth.
On the subjects' duty I am larger, because, if they will not hear, at
least I may boldly and freely instruct them.
If in the latter part there be any useful cases of conscience left
out, it is because I could not remember them. Farewell.
CHAPTER I.
GENERAL RULES FOR AN UPRIGHT CONVERSATION.
Solomon saith, Prov. x. 9, "He that walketh uprightly walketh surely."
And perfection and uprightness are the characters of Job, Job i. 1, 8;
ii. 3. And in the Scripture to be upright or righteous, and to walk
uprightly, and to do righteously, are the titles of those that are
acceptable to God. And by uprightness is meant not only sincerity as
opposed to hypocrisy; but also rectitude of heart and life, as opposed
to crookedness or sin; and this as it is found in various degrees: of
which we use to call the lowest degree that is saving by the name of
sincerity, and the highest by the name of perfection.
Concerning uprightness of life, I shall, I. Briefly tell you some of
those blessings that should make us all in love with it, and, II. Give
you some necessary rules of practice.
1. Uprightness of heart and life is a certain fruit of the Spirit of
grace, and consequently a mark of our union with Christ, and a proof
of our acceptableness with God. "My defence is of God, who saveth the
upright in heart," Psal. vii. 10. "For the righteous Lord loveth
righteousness, and his countenance doth behold the upright," Psal. xi. 7.
It is a title that God himself assumeth; "Good and upright is the
Lord," Psal. xxv. 8. "To show that the Lord is upright, he is my Rock,
and no unrighteousness is in him," Psal. xcii. 15. And God calleth
himself the Maker, the Director, the Protector, and the Lover of the
upright. "God made man upright," Eccl. vii. 29. "The Lord knoweth the
way of the righteous," Psal. i. 6. "What man is he that feareth the
Lord? him will he teach in the way that he shall choose," Psal. xxv. 12.
"He layeth up sound wisdom for the righteous; he is a buckler to
them that walk uprightly," Prov. ii. 7.
2. The upright are the pillars of human society, that keep up truth
and justice in the world: without whom it would be but a company of
liars, deceivers, robbers, and enemies, that live in constant rapine
and hostility. There were no trust to be put in one another, further
than self-interest did oblige men. "Lord, who shall abide in thy
tabernacle? Who shall dwell in thy holy hill? He that walketh
uprightly, and worketh righteousness, and speaketh the truth in his
heart," Psal. xv. 1, 2. Therefore the wicked, and the enemies of
peace, and destroyers of societies, are still described as enemies to
the upright. "For lo, the wicked bend their bow, they make ready their
arrow upon the string, that they may privily shoot at the upright in
heart. If the foundations be destroyed, what can the righteous do?"
Psal. xi. 2, 3. "The just and upright man is laughed to scorn," Job
xii. 4. "The wicked have drawn out the sword to slay such as be of
upright conversation," Psal. xxxvii. 14. And indeed it is for the
upright's sake that societies are preserved by God, as Sodom might
have been for ten Lots. At least they are under the protection of
omnipotency themselves. "He that walketh righteously and speaketh
uprightly, he that despiseth the gain of oppression, that shaketh his
hand from holding of bribes, that stoppeth his ear from hearing of
blood, that shutteth his eyes from seeing evil; he shall dwell on
high, his place of defence shall be the munitions of rocks: bread
shall be given him; his waters shall be sure. Thine eyes shall see the
king in his beauty: they shall behold the land that is very far off,"
Isa. xxxiii. 15, 16. "The upright shall have good things in
possession," Prov. xxviii. 10. "The house of the wicked shall be
overthrown; but the tabernacle of the upright shall flourish," Prov.
xiv. 11.
3. Uprightness affordeth peace of conscience, and quietness and holy
security to the soul. This was Paul's rejoicing, the testimony of his
conscience, that "in simplicity and godly sincerity he had had his
conversation in the world, and not in fleshly wisdom," 2 Cor. i. 12.
And this was David's comfort: "For I have kept the ways of the Lord,
and have not wickedly departed from my God; for all his judgments were
before me, and as for his statutes, I did not depart from them. I was also
upright before him, and have kept myself from mine iniquity. Therefore
hath the Lord recompensed me according to my righteousness;--with the
merciful thou wilt show thyself merciful, and with the upright thou
wilt show thyself upright," 2 Sam. xxii. 22-24. Yea, peace is too
little; exceeding joy is the portion, and most beseeming condition of
the upright. "Be glad in the Lord, and rejoice, ye righteous, and
shout for joy, all ye that are upright in heart," Psal. xxxii. 11.
"Rejoice in the Lord, O ye righteous, for praise is comely for the
upright," Psal. xxxiii. 1. "The righteous shall be glad in the Lord,
and trust in him, and all the upright in heart shall glory," Psal.
lxiv. 10. "Light is sown for the righteous, and gladness for the
upright in heart," Psal. xcvii. 11. The Spirit that sanctifieth them,
will comfort them.
4. As the upright, so their upright life and duties are specially
delightful and acceptable to God, Prov. xv. 8. The prayer of the
upright is his delight, Psal. xv. 2. Therefore God blesseth their
duties to them, and they are comforted and strengthened by experience
of success. "The way of the Lord is strength to the upright, but
destruction shall be to the workers of iniquity," Prov. x. 29. "Do not
my words do good to him that walketh uprightly," Micah ii. 7.
5. No carnal policies, no worldly might, no help of friends, nor any
other human means, doth put a man in so safe a state, as uprightness
of heart and life. To walk uprightly, is to walk surely, because such
walk with God, and in his way, and under his favour, and his promise;
and if God be not sufficient security for us, there is none. "Surely
the righteous shall give thanks unto thy name; the upright shall dwell
in thy presence," Psal. cxl. 13. "The integrity of the upright shall
guide them, but the perverseness of transgressors shall destroy them.
The righteousness of the upright shall deliver them, but transgressors
shall be taken in their own naughtiness," Prov. xi. 3, 6.
6. Lastly, the failings and weaknesses of the upright are pardoned,
and therefore they shall certainly be saved, Rom. vii. 24, 25; viii. 1.
The upright may say in all their weaknesses as Solomon; "I know
also, my God, that thou triest the heart, and hast pleasure in
uprightness; as for me, in the uprightness of my heart, I have
willingly offered all these things," 1 Chron. xxix. 17. "God will do
good to them that are good, and to them that are upright in their
hearts," Psal. cxxv. 4. The upright love him, Cant. i. 4, and are loved
by him. "No good thing will he withhold from them," Psal. lxxxiv. 11.
The way to right comforting the mind of man, is to show to him his
uprightness, Job xxxiii. 23. "And whoso walketh uprightly shall be
saved," Prov. xxviii. 18. "For the high way of the upright is to
depart from evil; and he that keepeth his way, preserveth his soul,"
Prov. xvi. 17. I conclude with Psal. xxxvii. 37, "Mark the upright
man, and behold the just, for the end of that man is peace."
II. The true rules of an upright life are these that follow.
1. He that will walk uprightly must be absolutely devoted and
subjected unto God: he must have a God, and the true God, and but one
God; not notionally only, but in sincerity and reality: he must have a
God whose word shall be an absolute law to him; a God that shall
command himself, his time, his estate, and all that he hath, or that
he can do; a God whose will must be his will, and may do with him what
he please; and who is more to him than all the world; whose love will
satisfy him as better than life, and whose approbation is his
sufficient encouragement and reward.[1]
2. His hope must be set upon heaven as the only felicity of his soul:
he must look for his reward and the end of all his labours and
patience in another world; and not with the hypocrite, dream of a
felicity that is made up first of worldly things, and then of heaven,
when he can keep the world no longer. He that cannot, that doth not in
heart, quit all the world for a heavenly treasure, and venture his
all upon the promise of better things hereafter, and forsaking all,
take Christ and everlasting happiness for his portion, cannot be
upright in heart or life.[2]
3. He must have an infallible teacher (which is only Christ) and the
encouragement of pardoning grace when he faileth, that he sink not by
despair; and therefore he must live by faith on a Mediator. And he
must have the fixed principle of a nature renewed by the Spirit of
Christ.[3]
4. He that will walk uprightly, must have a certain, just, infallible
rule; and must hold to that, and must try all by it; and this is only
the word of God. The teachings of men must be valued as helps to
understand this word; and the judgments of our teachers, and those
that are wiser than ourselves, must be of great authority with us in
subordination to the Scripture. But neither the learned, nor the
godly, nor the great, must be our rule in co-ordination with the word
of God.[4]
5. He that will walk uprightly, must have both a solid and a large
understanding, to know things truly as they are, and to see all
particulars which must be taken notice of, in all the cases which he
must determine, and all the actions which his integrity is concerned
in. 1. There is no walking uprightly in the dark. Zeal will cause
you to go apace; but not at all to go right, if judgment guide it not.
Erroneous zeal will make you to do evil with double violence, and with
blasphemous fathering your sins on God, and with impenitence and
justification of your sin.[5] This made Paul mad in persecuting the
church. Prov. xv. 21, "Folly is joy to him that is destitute of
wisdom; but a man of understanding walketh uprightly." No man can do
that well which he understandeth not well. Therefore you must study
and take unwearied pains for knowledge; wisdom never grew up with
idleness, though the conceit of wisdom doth no where more prosper.
This age hath told us to what dangerous precipices men will be carried
by an ignorant zeal. 2. And the understanding must be large, or it
cannot be solid; when many particulars are concerned in an action, the
overlooking of some may spoil the work. Narrow-minded men are turned
as the weathercock, with the wind of the times, or of every
temptation; and they seldom avoid one sin, but by falling into
another. It is prudence that must manage an upright life: and prudence
seeth all that must be seen, and putteth every circumstance into the
balance; for want of which, much mischief may be done, while you seem
to be doing the greatest good.[6] "The prudent man looketh well to his
going," Prov. xiv. 15. "See therefore that ye walk circumspectly, (at
a hair's breadth,) not as fools, but as wise."
6. But because you will object, that, alas, few even of the upright,
have wits so strong as to be fit for this, I add, that he that will
walk uprightly, must in the great essential parts of religion have
this foresaid knowledge of his own, and in the rest at least he must
have the conduct of the wise. And therefore, 1. He must be wise in the
great matters of his salvation, though he be weak in other things.
2. And he must labour to be truly acquainted who are indeed wise men,
that are meet to be his guides: and he must have recourse to such in
cases of conscience, as a sick man to his physician. It is a great
mercy to be so far wise, as to know a wise man from a fool, and a
counsellor from a deceiver.[7]
7. He that will walk uprightly must be the master of his passion; not
stupid, but calm and sober. Though some passion is needful to excite
the understanding to its duty, yet that which is inordinate doth
powerfully deceive the mind. Men are very apt to be confident of what
they passionately apprehend; and passionate judgments are frequently
mistaken, and ever to be suspected; it being exceeding difficult to
entertain any passion which shall not in some measure pervert our
reason; which is one great reason why the most confident are
ordinarily the most erroneous and blind. Be sure therefore whenever
you are injured, or passion any way engaged, to set a double guard
upon your judgments.[8]
8. He that will walk uprightly, must not only difference between
simple good and evil, but between a greater good and a less; for most
sin in the world consisteth in preferring a lesser good before a
greater. He must still keep the balance in his hand, and compare good
with good; otherwise he will make himself a religion of sin, and
prefer sacrifice before mercy; and will hinder the gospel and men's
salvation for a ceremony, and violate the bonds of love and
faithfulness for every opinion which he calleth truth; and will tithe
mint and cummin, while he neglecteth the great things of the law. When
a lesser good is preferred before a greater, it is a sin, and the
common way of sinning. It is not then a duty when it is inconsistent
with a greater good.[9]
9. He must ever have a conjunct respect to the command and the end:
the good of some actions is but little discernible any where, but in
the command; and others are evidently good because of the good they
tend to. We must neither do evil and break a law, that good may come
by it; nor yet pretend obedience to do mischief, as if God had made
his laws for destruction of the church or men's souls, and not for
edification.[10]
10. He must keep in union with the universal church, and prefer its
interest before the interest of any party whatsoever, and do nothing
that tendeth to its hurt.[11]
11. He must love his neighbour as himself, and do as he would be done
by, and love his enemies and forgive wrongs; and bear their defamations
as his own.[12]
12. He must be impartial, and not lose his judgment and charity in the
opinion or interest of a party or sect: nor think all right that is
held or done by those that he best liketh; nor all wrong that is held
or done by those that are his adversaries. But judge of the words and
deeds of those that are against him, as if they had been said or done
by those of his own side: else he will live in slandering, backbiting,
and gross unrighteousness.[13]
13. He must be deliberate in judging of things and persons; not rash
or hasty in believing reports or receiving opinions; not judging of
truths by the first appearance, but search into the naked evidence:
nor judging of persons by prejudice, fame, and common talk.[14]
14. He must be willing to receive and obey the truth at the dearest
rate, especially of laborious study, and a self-denying life; not
taking all to be truth that costeth men dear, nor yet thinking that
truth indeed can be over-prized.[15]
15. He must be humble and self-suspicious, and come to Christ's school
as a little child; and not have a proud overvaluing of himself and his
own understanding. The proud and selfish are blind and cross, and have
usually some opinions or interests of their own, that lie cross to
duty, and to other men's good.[16]
16. He must have an eye to posterity, and not only to the present time
or age; and to other nations, and not only to the country where he
liveth. Many things seem necessary for some present strait or work
that we would do (which in the next age may be of mischievous
effects); especially in ecclesiastical and political professions,
covenants and impositions, we must look further than our present
needs. And many things seem necessary for a local, narrow interest,
which those at a distance will otherwise esteem.[17]
17. He that will walk uprightly must be able to bear the displeasure
of all the world, when the interest of truth requireth it; yea, to be
rejected of learned and good men themselves; and account man's favour
no better than it is; not to despise it as it is a means to any good,
but to be quite above it as to his own interest. Not that uprightness
doth use to make a man despised by the upright; but that it may bring
him under their censure in some particulars, which are not commonly
received or understood to be of God.[18]
18. He must make it a great part of the work of his life to kill all
those carnal desires, which the sensual make it their work and
felicity to please; that appetite, sense and lust, and self-will may
not be the constant perverters of his life; as a fool in a dropsy
studieth to please his thirst, and a wise man to cure it.[19]
19. He must live a life of constant and skilful watchfulness,
apprehending himself in continual danger; and knowing his particular
corruptions, temptations, and remedies. He must have a tender
conscience, and keep as far as possible from temptation, and take heed
of unnecessary approaches or delightful thoughts of sin. Oh what
strong resolutions, what sound knowledge, have the near-baits of
sensuality (meat, drink, lust, and pleasures) overcome! Never think
yourselves safe among near-temptations, and opportunities of
sinning.[20]
20. Live as those that are going to the grave; die daily, and look on
this world as if you did look on it out of the world to which you go.
Let faith as constantly behold the world unseen, as your eye seeth
this. Death and eternity make men wise: we easily confess and repent
of many things when we come to die, which no counsels or sermons could
make us penitently confess before. Death will answer a thousand
objections and temptations, and prove many vanities to be sin, which
you thought the preacher did not prove: dying men are not drawn to
drunkenness, filthiness, or time-wasting sports; nor flattered into
folly by sensual baits; nor do they then fear the face or threats of
persecutors. As it is from another world that we must fetch the
motives, so also the defensative of an upright life. And oh happy are
they that faithfully practise these rules of uprightness![21]
Though it be my judgment that much more of the doctrine of politics or
civil government belongeth to theology,[22] than those men understand,
who make kings and laws to be mere human creatures, yet to deliver my
reader from the fear lest I should meddle with matters that belong not
to my calling, and my book from that reproach, I shall overpass all
these points, which else I should have treated of, as useful to
practise in governing and obeying. 1. Of man as sociable, and of
communities and societies, and the reason of them, of their original,
and the obligation on the members. 2. Of a city, and of civility. 3.
Of a republic in general. (1.) Of its institution, (2.) Of its
constitution, and of its parts. (3.) Of its species. (4.) Of the
difference between it, 1. And a community in general. 2. A family. 3.
A village. 4. A city. 5. A church. 6. An accidental meeting. (5.) Of
its administrations. (6.) Of the relation between God's government and
man's, and God's law and man's, and of their difference; and between
man's judging and God's judging. Nay, I will not only gratify you, by
passing over this and much more in the theory, but also as to the
practical part, I shall pass over, 1. The directions for supreme
governors. 2. And for inferior magistrates towards God, and their
superiors, and the people. 3. And the determination of the question,
How far magistrates have to do in matters of religion? Whether they be
christian or heathen? 4. How far they should grant or not grant
liberty of conscience, (as it is called,) viz. of judging, professing,
and practising in matters of religion; with other such matters
belonging to government: and all the controversies about titles and
supremacy, conservations, forfeitures, decays, dangers, remedies, and
restorations, which belong either to politicians, lawyers, or divines;
all these I pretermit, save only that I shall venture to leave a few
brief memorandums with civil governors (instead of directions) for
securing the interest of Christ, and the church, and men's salvation;
yet assuring the reader that I omit none of this out of any contempt
of the matter, or of magistracy, or as if I thought them not worthy of
all our prayers and assistance, or thought their office of small
concernment to the welfare of the world and of the church; but for
those reasons, which all may know that know me and the government
under which we live, and which I must not tell to others.
[1] Psal. lxxiii. 25; lxiii. 3; 1 Cor. iv. 3, 4; Phil. iii. 8, 9, 18, 19;
Psal. iv. 7, 8; Luke xii. 4; Matt. vi. 1-3.
[2] Luke xiv. 26, 27, 33, 34; xviii. 22; Matt. vi. 19, 20;
1 John ii. 15; Phil. iii. 18, 21.
[3] John xii. 16; xv. 1, &c.; iii. 5, 6; Rom. viii. 8, 9.
[4] 2 Tim. iii. 15; Isa. viii. 20; 1 Thess. v. 12; Isa. xxxiii. 21;
Jam. iv. 12; Heb. viii. 10, 16; Neh. ix. 13, 14; Psal. xix. 7;
cxix. 1-3.
[5] Prov. i. 5; x. 23; xvii. 27; iii. 4; Psal. cxi. 10; Eph. i. 10;
Acts xxvi. 18; Col. i. 9; ii. 2; 2 Tim. ii. 7; 1 Cor. xiv. 5, 20.
[6] Luke xxiv. 45; Matt. xv. 16; Eph. v. 17; 1 Tim. i. 7;
Prov. viii. 5; John xii. 40; 2 Pet. ii. 12; Rom. iii. 11;
Matt. xiii. 19, 23; Isa. lii. 13; Hos. xiv. 9; Prov. xiv. 15, 18;
xviii. 15; xxii. 3; viii. 12; Eph. v. 15; Psal. ci. 2.
[7] Psal. cxix. 98; Prov. i. 6-8; xii. 15, 18; xiii. 1, 14, 20;
xv. 2, 7, 12, 31; xxii. 17; xxv. 12; Eccl. xii. 11; Dan. xii. 3, 10;
Matt. xxiv. 45; Psal. xxxvii 30; Eccl. ii. 13; Isa. xxxiii. 6;
Matt. xii. 42; Luke i. 17; xxi. 15; Acts vi. 3; 2 Pet. iii. 15;
Mal. ii. 6, 7; 1 Thess. v. 12, 13; Heb. xiii. 7, 17; Tit. i. 9, 13;
ii. 1, 8; 2 Tim. iv. 3.
[8] Prov. xiv. 29; Col. iii. 8.
[9] Matt. ix. 13; xii. 7; Psal. xl. 6; li. 16; 1 Sam. xv. 22.
[10] 2 Cor. x. 8; xiii. 10; Rom. xv. 2; xiv. 9; 1 Cor. xiv. 26;
2 Cor. xii. 19; Rom. iii. 8.
[11] Eph. iv. 12, &c.; 1 Cor. xii.
[12] Matt. xxii. 39; v. 43, 44; vii. 12.
[13] Jam. iii. 15-18; Gal. ii. 13, 14; Deut. xxv. 16; 1 Cor. vi. 9.
[14] Matt. vii. 1, 2; John vii. 24; Rom. xiv. 10, 13; 1 Pet. i. 17.
[15] Luke xiv. 26, 33; xii. 4; Prov. xxiii. 23.
[16] Matt. xviii. 3; Prov. xxvi. 12, 16; xxviii. xx; 1 Cor. iii. 18;
Prov. iii. 7.
[17] Judg. viii. 27; 1 Cor. vii. 35; 1 Kings xiv. 16; xv. 26;
Deut. xxix. 22; Exod. xii. 26; Josh. iv. 6, 22; xxii. 24, 25.
[18] 1 Cor. iv. 3, 4; John v. 44; Luke xiv. 26; Gal. ii. 13, 14;
Acts xi. 2, 3.
[19] Col. iii. 4, 5; Rom. vi. 1, &c.; xiii. 12, 13; viii. 13.
[20] Matt. xxiv. 42; xxv. 13; Mark xiii. 37; 1 Thess. v. 6;
1 Pet. iv. 7; 1 Cor. xvi. 15; Matt. vi. 13; xxvi. 41.
[21] Eccl. vii. 2-6; 2 Cor. iv. 16; v. 1, 7, 8; Luke xii. 17-20;
xvi. 20, &c.; Matt. xxv. 3-8; Acts vii. 56, 60.
[22] Among the Jews it was all one to be a lawyer and a divine;
but not to be a lawyer and a priest.