A Christian Directory, Part 2: Christian Economics. Baxter Richard
have I seen of the labours of those ministers, who give all they have in works of charity! And though a rich and resolved man may do some good in a married state, yet commonly it is next to nothing, as to the ends now mentioned; wife, and children, and family necessities devour all, if you have never so much. And some provision must be made for them, when you are dead: and the maintenance of the ministry is not so great as to suffice well for all this, much less for any eminent works of charity besides! Never reckon upon the doing of much good to the poor, if you have wives and children of your own! Such instances are rarities and wonders. All will be too little for yourselves. Whereas if all that were given to the poor which goeth to the maintenance of your families, you little know how much it would reconcile the minds of the ungodly, and further the success of your ministerial work.
Direct. III. If God call you to a married life, expect all these troubles, or most of them; and make particular preparation for each temptation, cross, and duty which you must expect. Think not that you are entering into a state of mere delight, lest it prove but a fool's paradise to you. See that you be furnished with marriage strength and patience, for the duties and sufferings of a married state, before you venture on it. Especially, 1. Be well provided against temptations to a worldly mind and life: for here you are like to be most violently and dangerously assaulted. 2. See that you be well provided with conjugal affections: for they are necessary both to the duties and sufferings of a married life. And you should not enter upon the state without the necessary preparations. 3. See that you be well provided with marriage prudence and understanding, that you may be able to instruct and edify your families, and may live with them as men of knowledge, 1 Pet. iii. 7, and may manage all your business with discretion, Psal. cxii. 15. 4. See that you be provided with resolvedness and constancy, that you vex not yourself and relations by too late repentings; and come not off with, had I wist, or non putaram. Levity and mutability is no fit preparative for a state that only death can change. Let the love and resolutions which brought you into that state, continue with you to the last. 5. See that you be provided with a diligence answerable to the greatness of your undertaken duties. A slothful mind is unfit for one that entereth himself voluntarily upon so much business; as a cowardly mind is unfit for him that listeth himself a soldier for the wars. 6. See that you are well provided with marriage patience; to bear with the infirmities of others, and undergo the daily crosses of your life, which your business and necessities, and your own infirmities, will unavoidably infer. To marry without all this preparation, is as foolish as to go to sea without the necessary preparations for your voyage, or to go to war without armour or ammunition, or to go to work without tools or strength, or to go to buy meat in the market when you have no money.
Direct. IV. Take special care, that fancy and passion overrule not reason, and friends' advice, in the choice of your condition, or of the person. I know you must have love to those that you match with; but that love must be rational, and such as you can justify in the severest trial, by the evidences of worth and fitness in the person whom you love. To say you love, but you know not why, is more beseeming children or mad folks, than those that are soberly entering upon a change of life of so great importance to them. A blind love which maketh you think a person excellent and amiable, who in the eyes of the wisest that are impartial, is nothing so, or maketh you overvalue the person whom you fancy, and be fond of one as some admirable creature, that in the eyes of others is next to contemptible, this is but the index and evidence of your folly. And though you please yourselves in it, and honour it with the name of love, there is none that is acquainted with it, that will give it any better name than lust or fancy. And the marriage that is made by lust or fancy will never tend to solid content or true felicity; but either it will feed till death on the fuel that kindled it, and then go out in everlasting shame; or else more ordinarily it proveth but a blaze, and turneth into loathing and weariness of each other. And because this passion of lust (called love) is such a besotting, blinding thing, (like the longing of a woman with child,) it is the duty of all that feel any touch of it to kindle upon their hearts, to call it presently to the trial, and to quench it effectually; and till that be done (if they have any relics of wit or reason) to suspect their own apprehensions, and much more to trust the judgment and advice of others.
The means to quench this lust called love, I have largely opened before. I shall now only remember you of these few. 1. Keep asunder, and at a sufficient distance from the person that you dote upon. The nearness of the fire and fuel causeth the combustion. Fancy and lust are inflamed by the senses. Keep out of sight, and in time the fever may abate. 2. Overvalue not vanity. Think not highly of a silken coat, or of the great names of ancestors, or of money, or lands, or of a painted or a spotted face, nor of that natural comeliness called beauty: judge not of things as children, but as men: play not the fools in magnifying trifles, and overlooking inward, real worth. Would you fall in love with a flower or picture at this rate? Bethink you what work the pox, or any other withering sickness, will make with that silly beauty which you so admire: think what a spectacle death will make it; and how many thousands once more beautiful, are turned now to common earth! and how many thousand souls are now in hell, that by a beautiful body were drowned in lust, and tempted to neglect themselves! and how few in the world you can name that were ever much the better for it! What a childish thing it is to dote on a book of tales and lies, because it hath a beautiful, gilded cover! and to undervalue the writings of the wise, because they have a plain and homely outside! 3. Rule your thoughts, and let them not run masterless as fancy shall command them. If reason cannot call off your thoughts from following a lustful desire and imagination, no wonder if one that rideth on such an unbridled colt be cast into the dirt. 4. Live not idly, but let the business of your callings take up your time, and employ your thoughts. An idle, fleshly mind is the carcass where the vermin of lust doth crawl, and the nest where the devil hatcheth both this and many other pernicious sins. 5. Lastly and chiefly, forget not the concernments of your souls: remember how near you are to eternity, and what work you have to do for your salvation: forget not the presence of God, nor the approach of death. Look oft by faith into heaven and hell, and keep conscience tender; and then I warrant you, you will find something else to mind than lust, and greater matters than a silly carcass to take up your thoughts; and you will feel that heavenly love within you, which will extinguish earthly, carnal love.
Direct. V. Be not too hasty in your choice or resolution, but deliberate well, and thoroughly know the person on whom so much of the comfort or sorrow of your life will necessarily depend. Where repentance hath no place, there is the greater care to be used to prevent it. Reason requireth you to be well acquainted with those that you trust but with an important secret, much more with all your honour or estates; and most of all, with one whom you must trust with so much of the comfort of your lives, and your advantages for a better life. No care and caution can be too great in a matter of so great importance.
Direct. VI. Let no carnal motives persuade you to join yourself to an ungodly person; but let the holy fear of God be preferred in your choice before all worldly excellency whatsoever. Marry not a swine for a golden trough; nor an ugly soul for a comely body. Consider, 1. You will else give cause of great suspicion that you are yourselves ungodly: for they that know truly the misery of an unrenewed soul, and the excellency of the image of God, can never be indifferent whether they be joined to the godly or the ungodly. To prefer things temporal before things spiritual habitually, and in the predominant acts of heart and life, is the certain character of a graceless soul! And he that in so near a case doth deliberately prefer riches or comeliness in another, before the image and fear of God, doth give a very dangerous sign of such a graceless heart and will. If you set more by beauty or riches than by godliness, you have the surest mark that you are ungodly. If you do not set more by them, how come you deliberately to prefer them? How could you do a thing that detecteth your ungodliness, and condemneth you more clearly? And do you not show that you either believe not the word of God, or else that you love him not, and regard not his interest? Otherwise you would take his friends as your friends, and his enemies as your enemies. Tell me, would you marry an enemy of your own, before any change and reconciliation? I am confident you would not. And can you so easily marry an enemy of God? If you know not that all the ungodly and unsanctified are his enemies, you know not, or believe not, the word of God; which telleth you that "the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be: so then they that are in the flesh cannot please God," Rom. viii. 7, 8. 2. If you fear God yourselves, your