B 3 153 1b^ 
 
Henry D. Bacon, 
 
 St. Louis, Mo. 
 
 Q 
 
 NIVERSITY OF CALIFORNIA. 
 
 G-IPT OF 
 
 HENRY DOUGLASS BACON. 
 
 . 1877. 
 
 [ \ Accessions No. .../l.y_^6^. Shelf No. 
 
r/A 
 
THE RULE AND EXERCISES OF 
 
 HOLY LIVING 
 
 WITH PRAYERS CONTAINING THE WHOLE 
 DUTY OF A CHRISTIAN 
 

 V 
 
THE RULE AND EXERCISES OF 
 
 ol|> Hitjing 
 
 BY JEREMY TAYLOR D. D, 
 
 A 
 
 UWIVEESITY, 
 
 Itonbon 
 
 WILLIAM PICKERING 
 
 1847 
 

 ^5 
 
TO 
 
 i 
 
 The Right Honourable and Truly Noble 
 
 RICHARD 
 
 Lord Vaughan, Earl of Carbery, Knight 
 
 of the Honourable Order o/'t-.^-^ «^ , 
 
 HAVE lived to fee Religion painted up- 
 on Banners, and thruft out of Churches, 
 and the Temple turned into a Taber- 
 nacle, and that Tabernacle made ambu- 
 latory, and covered with fkins of Beafts and torn 
 curtains, and God to be worfhipped not as he is the 
 Father of our Lord Jefus (an afflided Prince, the 
 King of fufFerings) nor as the God of peace (w^hich 
 two appellatives God newly took upon him in the 
 New Teftament, and glories in for ever :) but he is 
 owned now rather as the Lord of Hojis^ which title 
 he was pleafed to lay afide when the Kingdom of the 
 Gofpel was preached by the Prince of peace. But 
 when Religion puts on Armour, and God is not ac- 
 knowledged by his New-Teftament titles, Religion 
 may have in it the power of the Sword, but not the 
 power of Godlinefs, and we may complain of this to 
 God, and amongft them that are afflidled, but we 
 have no remedy, but what we muft exped: from the 
 fellowfhip of Chrift's fufferings, and the returns of 
 the God of peace. In the mean time, and now that 
 
 b 
 
1/ 
 
 vi THE EPISTLE DEDICATORT, 
 
 Religion pretends to ftranger adlions upon new prin- 
 ciples, and men are apt to prefer a profperous error 
 before an afflicfled truth, and fome will think they 
 are religious enough if their worfhippings have in 
 them the prevailing ingredient, and the Minifters of 
 Religion are fo fcattered that they cannot unite to 
 flop the inundation, and from Chairs or Pulpits, 
 from their Synods or Tribunals, chaftife the iniquity 
 of the error and the ambition of evil Guides, and 
 the infidelity of the willingly- feduced multitude, and 
 that thofe few good people who have no other plot 
 in their Religion but to ferve God and fave their 
 Souls, do want fuch afliflances of ghoftly counfel as 
 may ferve their emergent needs, and aflifl their en- 
 deavours in the acquifl of virtues, and relieve their 
 dangers when they are tempted to fin and death ; I 
 thought I had reafons enough inviting me to draw 
 into one body thofe advices which the feveral necef- 
 fities of many men mufl ufe at fome time or other, 
 and many of them daily : that by a collection of holy 
 precepts they might lefs feel the want of perfonal 
 and attending Guides, and that the Rules for con- 
 dud: of Souls might be committed to a Book which 
 they might always have ; fince they could not always 
 have a Prophet at their needs, nor be fuffered to go 
 up to the Houfe of the Lord to inquire of the ap- 
 pointed Oracles. 
 
 I know, my Lord, that there are fome interefled 
 perfons who add fcorn to the afflidlions of the Church 
 of Englandy and becaufe fhe is afflifted by Men, call 
 \i^x forfaken of the Lord; and becaufe her folemn 
 AflembUes are fcattered, think that the Religion is 
 loft, and the Church divorced from God, fuppofing 
 Chrifl (who was a Man of forrows) to be angry with 
 his Spoufe when fhe is like him, [for that's the true 
 flate of the Error] and that he who promifed his 
 Spirit to affift his fervants in their troubles, will, be- 
 
THE EPISTLE DEDICATORT. vii 
 
 caufe they are in trouble, take away the Comforter 
 from them, who cannot be a comforter, but while 
 he cures our fadneffes, and relieves their forrows, and 
 turns our perfecutlons into joys, and Crowns, and 
 Scepters. But concerning the prefent ftate of the 
 Church of Englandy I confider, that becaufe we now 
 want the bleffings of external communion in many 
 degrees, and the circumftances of a profperous and 
 unafflided people, we are to take eftimate of our- \ 
 felves with fingle judgments, and every man is to ? 
 give fentence concerning the ftate of his own Soul ^ 
 by the precepts and rules of our Law-giver ^ not by ' 
 the after-decrees and uiages of the Church ; that is, 
 by the effential parts of Religion rather than by the | 
 uncertain fignifications of any exterior adherencies: \ 
 for though it be uncertain, when a man is the Mem- ' 
 ber of a Church, whether he be a Member to Chrift 
 or no, becaufe in the Church's Net there are fifhes 
 good and bad ; yet we may be fure that if we be 
 members of Chrift, we are of a Church to all pur- 
 pofes of fpiritual religion and falvation ; and in order 
 to this give me leave to fpeak this great Truth : 
 
 That man does certainly belong to God, who i , 
 Believes and is baptifed into all the Articles of the 
 Chriftian faith, and ftudies to improve his know- 
 ledge in the matters of God, fo as may beft make 
 him to live a holy Hfe. 2. He that in obedience to 
 Chrift worftiips God diligently, frequently, and con- 
 ftantly with natural Religion, that is of prayer, 
 praifes and thankfgiving. 3. He that takes all op- 
 portunities to remember Chrift's death by a frequent 
 Sacrament (as it can be had ;) or elfe by inward adis 
 of underftanding, will and memory (which is the 
 fpiritualcommunion) ftipplies thewant of the external \ 
 rite. 4. He that lives chaftely ; 5. And is merciful ; 
 6. And defpifes the World, ufing it as a Man, but 
 never fuffering it to rifle a duty ; 7. And is juft in 
 
viii THE EPISTLE DEDICATORT. 
 
 his dealing, and diligent in his calling. 8. He that 
 is humble in his Spirit, 9. And obedient to Go- 
 vernment, 10. And content in his fortune and em- 
 ployment. . II. He that does his duty becaufe he 
 loves God: 12. And efpecially if after all this he 
 be afflid:ed, and patient, or prepared to fuffer afflic- 
 tion for the caufe of God. The man that hath thefe 
 twelve ligns of grace and predeftination, does as cer- 
 tainly belong to God, and is his Son, as furely as he 
 is his creature. 
 
 And if my brethren in perfecution and in the bonds 
 of the Lord Jefus, can truly fhew thefe marks, they 
 fhall not need be troubled that others can fhev^ a 
 profperous out-fide, great revenues, public affem- 
 blies, uninterrupted fucceffions of Bifhops, prevail- 
 ing Armies, or any arm of flefh, or lefs certain cir- 
 cumftance. Thefe are the marks of the Lord Jefus 
 and the charafters of a Chriftian : this is a good Re- 
 ligion : and thefe things God's grace hath put into 
 our powers, and God's Laws have made to be our 
 duty, and the nature of Men and the needs of Com- 
 mon-wealth have made to be neceifary. The other 
 accidents and pomps of a Church are things without 
 our power, and are not in our choice : they are good 
 to be ufed when they may be had, and they do illuf- 
 trate or advantage it : but if any of them conftitute 
 a Church in the being of a Society and a Govern- 
 ment, yet they are not of its conftitution as it is 
 Chriftian, and hopes to be faved. 
 
 And now the cafe is fo with us that we are re- 
 duced to that Religion which no man can forbid, 
 which we can keep in the midft of a perfecution, by 
 which the Martyrs in the days of our Fathers went 
 to Heaven ; that by which we can be fervants of God, 
 and receive the Spirit of Chrift, and make ufe of his 
 comforts, and live in his love and in charity with all 
 men : and they that do fo cannot pcrifh. 
 
THE EPISTLE DEDICATORT, ix 
 
 My Lord, I have now defcribed fome general lines 
 and features of that Religion which I have more par- 
 ticularly fet down in the following pages : in which 
 I have neither ferved nor deferved the intereft of any f 
 party of Chriftians as they are divided by unchari- \ 
 table names from the reft of their brethren, and no ; 
 man will have realbn to be angry with me for re-: 
 fufing to mingle in his unneceffery or vicious quar- \ 
 rels ; efpecially while I ftudy to do him good by con- 
 ducing him in the narrow way to Heaven, without ( 
 intricating him in the Labyrinths and wild turnings 1 
 of Queftions and uncertain talkings. I have told \ 
 what men ought to do, and by what means they 
 may be affifted ; and in moft cafes I have alfo told 
 them why: and yet with as much quicknefs as I 
 could think neceffary to eftabliih a Rule, and not to 
 engage in Homily or Difcourfe. In the ufe of 
 which Rules (although they are plain, ufeful, and 
 fitted for the beft and worft underftandings, and for 
 the needs of all men, yet) I fhall defire the Reader 
 to proceed with the following advices. 
 
 I . They that will with profit make ufe of the 
 proper inftruments of virtue, muft fo live as if they 
 were always under the Phyfician's hand. For the 
 Counfels of Religion are not to be applied to the 
 diftempers of the Soul as men ufe to take Hellebore; 
 but they muft dwell together with the Spirit of a 
 man, and be twifted about his underftanding for 
 ever : They muft be ufed like nourifhment, that is, 
 by a daily care and meditation ; not like a fingle 
 medicine, and upon the adual prefTure of a prefent 
 necefllty. For counfels and wife difcourfes applied 
 to an actual diftemper, at the beft are but like ftrong 
 fmells to an Epileptic perfon, fometimes they may 
 raife him, but they never cure him. The following 
 rules if they be made familiar to our natures, and 
 the thoughts of every day, may make Virtue and 
 
X THE EPISTLE DEDICATORT. 
 
 Religion become eafy and habitual: but when the 
 temptation is prefent, and hath already feized upon 
 fome portions of our confent, we are not fo apt to 
 be counfelled, and we find no guft or relifh in the 
 Precept ; the Leflbns are the fame, but the Inftru- 
 ment is unftrung, or out of tune. 
 
 2. In ufing the inftruments of virtue we muft be 
 curious to diftinguiih inftruments from duties, and 
 prudent advices from neceffary injundtions ; and if by 
 any other means the duty can be fecured, let there 
 be no fcruples ftirred concerning any other helps : 
 only, if they can in that cafe ftrengthen and fecure 
 the duty, or help towards perfeverance, let them 
 ferve in that ftation in which they can be placed- 
 For there are fome perfons in whom the Spirit of 
 God hath breathed fo bright a flame of love, that 
 they do all their afts of virtue by perfed: choice and 
 without objedrion, and their zeal is warmer than that 
 it will be allayed by temptation : and to fuch perfons 
 mortification by Philofophical inftruments, as fafting, 
 fackcloth, and other rudenefl^es to the body, is wholly 
 ufelefs ; it is always a more uncertain means to ac- 
 quire any virtue, or fecure any duty; and if love hath 
 filled all the corners of our Soul, it alone is able to 
 do all the work of God. 
 
 3. Be not nice in ftating the obligations of Reli- 
 gion ; but where the duty is neceffary, and the means 
 very reafonable in itfelf, difpute not too bufily whe- 
 ther in all Circumftances it can fit thy particular ; 
 hut fuper totam materiam, upon the whole, make ufe 
 of it. For it is a good fign of a great Religion, and 
 no imprudence, when we have fufficiently confidered 
 the fubftance of affairs, then to be eafy, humble, 
 obedient, apt and credulous in the circumftances 
 which are appointed to us in particular by our fpi- 
 ritual Guides, or in general by all wife men in cafes 
 not unlike. He that gives Alms, does beft, not al- 
 
THE EPISTLE DEDICATORT, xi 
 
 ways to confider the minutes and ftria: meafures of 
 his ability, but to give freely, incuriouny and abun- 
 dantly. A man muft not weigh grains in the ac- 
 counts of his repentance ; but for a great fin have a 
 great forrow, and a great feverity, and in this take 
 the ordinary advices ; though it may be a lefs rigour 
 might not be infufficient : ciycpifioSUcciov, or Arithme- 
 tical meafures, efpecially of our own proportioning, 
 are but arguments of want of Love and of forward- 
 nefs in Religion ; or elfe are inftruments of fcruple, 
 and then become dangerous. Ufe the rule heartily 
 and enough, and there will be no harm in thy error, 
 if any fhould happen. 
 
 4. If thou intended heartily to ferve God, and 
 avoid fin in any one inftance, refufe not the hardefi: 
 and moft fevere advice that is prefcribed in order to 
 it, though poflibly it be a fliranger to thee ; for what- 
 foever it be, cuftom will make it eafy. 
 
 5. When any inftruments for the obtaining any 
 virtue or reftraining any vice are propounded, ob- 
 ferve which of them fits thy perfon, or the circum- 
 ftances of thy need, and ufe it rather than the other; 
 that by this means thou mayeft be engaged to watch 
 and ufe fpiritual arts and obfervation about thy Soul. 
 Concerning the managing of which as the intereft 
 is greater, fo the neceflities are more and the cafes 
 more intricate, and the accidents and dangers greater 
 and more importunate ; and there is greater /kill re- 
 quired than in the fecuring an eftate, or reftoring 
 health to an infirm body. I wifh all men in the 
 world did heartily believe fo much of this as is true; 
 it would very much help to do the work of God. 
 
 Thus (my Lord) I have made bold by your hand 
 to reach out this little fcroll of cautions to all thofe 
 who by feeing your Honoured names fet before my 
 Book, fhall by the fairnefs of fuch a Frontifpiece be 
 invited to look into it. I muft confefs it cannot but 
 
xii THE EPISTLE DEDICATORT. 
 
 look like a defign in me to borrow your Name and 
 beg your Patronage to my book, that if there be no 
 other worth in it, yet at leaft it may have the fplen- 
 dor and warmth of a burning-glafs, which borrow- 
 ing a flame from the Eye of Heaven, fhines and 
 burns by the rays of the Sun its patron. I will not 
 quit myfelf from the fufpicion : for I cannot pretend 
 it to be a prefent either of itfelf fit to be ofi'ered to 
 fuch a perfonage, or any part of a juft return (but I 
 humbly defire you would own it for an acknowledg- 
 ment) of thofe great endearments and nobleft ufages 
 you have paft upon me : But fo, men in their Reli- 
 gion give a piece of Gum, or the fat of a cheap 
 Lamb, in Sacrifice to him that gives them all that 
 they have or need : and unlefs He who was pleafed 
 to employ your Lordfhip as a great Minifter of his 
 Providence in making a Promife of his good to me, 
 the meaneft of his fervants, [that he would never leave 
 me nor forfake me] fhall enable me by greater fer- 
 vices of Religion to pay my great Debt to your 
 Honour, I muft ftill increafe my fcore, fince I ihall 
 now fpend as much in my needs of pardon for this 
 boldnefs, as in the reception of thofe favours by 
 which I ftand accountable to your Lordfhip, in all 
 the bands of fervice and gratitude ; though I am in 
 the deepeft fenfe of duty and affecflion. 
 
 My moji Honoured Lord, 
 
 Tour Honour s mojl obliged 
 
 and mojl Humble Servant y 
 
 JER. TAYLOR. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 Conftderation of the general In/irumenfs and Means ferving 
 to a Holy Life^ by way of IntroduSilon, 
 
 Page 
 
 Sect. I. Care of Time, and the Manner of fpending it . . 4 
 
 Twenty-three Rules for employing our Time .... 6 
 
 The five Benefits of this Exercife 16 
 
 Sect. II. Purity of Intention or Purpofe in all our A6i:ions, &c. 17 
 
 Ten Rules for our Intentions 19 
 
 Eight Signs of Purity of Intention 23 
 
 Three Appendant Confiderations 26 
 
 Sect. III. The Confideration and Pra6tice of the Prefence 
 
 of God 28 
 
 Six feveral Manners of the Divine Prefence 29 
 
 Ten Rules of exercifing this Confideration 33 
 
 The five Benefits of this Exercife 37 
 
 Prayers and Devotions according to the Religion and 
 
 Purpofes of the foregoing Confiderations 39 
 
 Devotions for ordinary Days 40 
 
 CHAPTER. II. 
 
 OfChriJiian Charity, 
 
 Sect. I. Of Sobriety in the general Senfe 64 
 
 Five evil Confequents of Voluptuoufnefs or Senfuality . 65 
 
 Three Degrees of Sobriety ^^ 
 
 Six Rules for fuppreffing Voluptuoufnefs 67 
 
 Sect. II. Of Temperance in Eating and Drinking ... 71 
 
 Four Meafures of Temperance in Eating 7^ 
 
 Eight Signs and Effeas of Temperance 74 
 
 Of Drunkennefs 75 
 
 Seven Evil Confequents to Drunkennefs 11 
 
 Eight Signs of Drunkennefs 79 
 
 Eleven Rules for obtaining Temperance 80 
 
 Sect. III. Of Chaftity «3 
 
 The ten evil Confequents of Uncleannefs 87 
 
xiv CONrENTS. 
 
 Page 
 
 Seven A£ls of Chaftity in general 92 
 
 Five A6ls of Virginal or Maiden Chaftity 94 
 
 Five Rules for Widows or Vidual Chaftity 95 
 
 Six Rules for married Perfons, or Matrimonial Chaftity . 96 
 
 Ten Remedies againft Uncleannefs 100 
 
 Sect. IV. Of Humility 105 
 
 Nine Arguments againft Pride, by way of Confideration . 105 
 
 Nineteen A6ls or Offices of Humility 108 
 
 Fourteen Means and Exercifes of obtaining and increafmg 
 
 the Grace of Humility 115 
 
 Seventeen Signs of Humility 122 
 
 Sect. V. OfModefty 124 
 
 Four A61:s and Duties of Modefty as it Is oppofed to Curi- 
 
 ofity 124 
 
 Six Adis of Modefty as it Is oppofed to Boldnefs . . . 128 
 
 Ten A61:s of Modefty as it is oppofed to Indecency . . 130 
 
 Sect. VI. Of Contentednefs in all Eftates, &c 133 
 
 Two general Arguments for Content 135 
 
 Eight Inftruments or Exercifes to procure Contentednefs . 139 
 
 Eight Means to obtain Content, by way of Confideration 153 
 
 The Confiderations applied to particular cafes .... 154 
 
 Of Poverty or a low Fortune 162 
 
 The Charge of many Children 169 
 
 Violent Neceffities » ... 170 
 
 Death of Children, Friends, &c 172 
 
 Untimely Death 173 
 
 Death unfeafonable 175 
 
 Sudden Death or violent 177 
 
 Being Chlldlefs 177 
 
 Evil, or unfortunate Children 177 
 
 Our own Death 178 
 
 Prayers for the feveral Graces and parts of Chriftlan So- 
 briety, fitted to the neceffity of feveral Perfons . . . 1 79 
 
 CHAPTER III. 
 
 Of Chrijlian Jujiice, 
 
 Sect. I. Of Obedience to our Superiors 188 
 
 Fifteen A£l:s and Duties of Obedience to all our Superiors 189 
 Twelve Remedies againft DIfobedience, by way of Con- 
 fideration 193 
 
CONTENTS. 
 
 XV 
 
 Three Degrees of Obedience iq3 
 
 Sect. II. Of Provifion of that part of Juftice which is due 
 
 from Superiors to Inferiors loq 
 
 Twelve Duties of Kings and all the Supreme Power, as 
 
 Law-givers . 200 
 
 Two Duties of Superiors, as they are Judges . . * . 203 
 
 Five Duties of Parents to their Children 204 
 
 Duty of Hufbands and Wives reciprocally 207 
 
 Seven Duties of Mafters of Families 20g 
 
 Duty of Guardians or Tutors 210 
 
 Sect. III. Of Negotiation, or Civil Contracts 211 
 
 Thirteen Rules and Meafures of Juftice in bargaining . 211 
 
 Sect. IV. OfReftitution 216 
 
 Seven Rules of making Reftitution as it concerns the Per- 
 
 Ibns obliged 218 
 
 Nine Rules as it concerns other Circumftances . . . 221 
 Prayers to be faid in relation to the feveral Obligations and 
 
 Offices of Juftice 226 
 
 CHAPTER IV. 
 
 OfChriJiian Religion. 
 
 Ofthe internal Anions of Religion ....... 236 
 
 Sect. I. Of Faith 236 
 
 The Seven Aas and Offices of Faith 236 
 
 Two Signs of true Faith 239 
 
 Eight Means and Inftruments to obtain Faith .... 241 
 
 Sect. II. Of Chriftian Hope 244 
 
 The five Afts of Hope 244 
 
 Five Rules to govern our Hope . 246 
 
 Twelve Means of Hope, and Remedies againft Defpair . 248 -K 
 
 Sect. III. Of Charity, or the Love of God 254 \ 
 
 The eight Aas of Love to God 256 
 
 The three Meafures and Rules of Divine Love ... 259 
 
 Six Helps to increafe our Love to God, by way of Exercife 261 
 The two feveral States of Love to God, viz. 
 
 The State of Obedience; the State of Zeal .... 264 
 
 Eight Cautions and Rules Concerning Zeal 265 
 
 2. Of the external Aaions of Religion . ... • • 268 
 
 Sect. IV. Of Reading or Hearing the Word of God . . 269 
 
 Five General Confiderations concerning It ..... 270 
 
xvi CONTENTS. 
 
 Page 
 
 Five Rules for Hearing or Reading the Word . . . . 271 
 
 Four Rules for reading fpiritual Books or hearing Sermons 272 
 
 Sect. V. OfFafting 274 
 
 Fifteen Rules for Chriftian Failing 274 
 
 Benefits of Failing 281 
 
 Sect. VI. Of keeping Feftivals, and days holy to the Lord ; 
 
 particularly the Lord's Day 281 
 
 Ten Rules for keeping the Lord's Day and other Chriflian 
 
 Feftivals , . 284 
 
 3. Of the mixed Actions of Religion 289 
 
 Sect. VIL Of Prayer .... 289 
 
 Eight Motives to Prayer 290 
 
 Sixteen Rules for the PraiSlice of Prayer 291 
 
 Six Cautions for making Vows . 300 
 
 Seven Remedies againft wandering Thoughts, &c. . . 302 
 Ten Signs of Tedioufnefs of Spirit in our Prayers and all 
 
 A6lions of Religion 303 
 
 Eleven Remedies againft Tedioufnefs of Spirit .... 305 
 
 Sect. Vm. Of Alms 310 
 
 The eighteen feveral kinds of Corporal Alms . . . . 311 
 
 The fourteen feveral kinds of Spiritual Alms . . . , 312 
 
 The five feveral kinds of mixed Alms 313 
 
 Sixteen Rules for giving Alms 313 
 
 Thirteen Motives to Charity 322 
 
 Remedies againft the Parents of Unmercifulnefs . . . 324 
 
 1. Nine Remedies againft Envy, by way of Confideration 324 
 
 2. Twelve Remedies againft Anger, by way of Exercife . 326 
 Thirteen Remedies againft Anger, by way of Confideration 330 
 Seven Remedies againft Covetoufnefs 333 
 
 Sect. IX. Of Repentance 341 
 
 Eleven A6i:s and Parts of Repentance ...... 344 
 
 Four Motives to Repentance 352 
 
 Sect. X. Of Preparation to, and the Manner how to re- 
 ceive the Sacrament of the Lord's Supper .... 355 
 Fourteen Rules for Preparation and worthy Communicating 358 
 The Effefts and Benefits of worthy Communicating, &c. 366 
 Prayers for all Sorts of Men 369 
 
 m 
 
THE RULE AND EXERCISES OF 
 
 HOLT LIVING. 
 
 In which are defcribed 
 
 The MEANS and INSTRUMENTS of obtaining every Virtue, 
 
 and the Remedies againft every Vice, and Confederations 
 
 ferving to the refilling all Temptations. 
 
 Together with 
 
 Prayers containing the whole duty of a Chriftian, and the parts 
 
 of Devotion fitted to all Occafions, and furnifhed 
 
 for all Neceflities. 
 
The Rule and Exercifes 
 
 of Holy Living, &c. 
 
 CHAPTER I. 
 
 Confideration of the general infiruments and means 
 ferving to a Holy Life, by way of IntroduBion, 
 
 T is neceflary that every Man fhould con- 
 fider that fince God hath given him an 
 excellent nature, wifdom and choice, 
 an underftanding foul, and an immor- 
 tal fpirit, having made him Lord over the Beafts, 
 and but a little lower than the Angels ; he hath alfo 
 appointed for him a work and a fervice great enough 
 to employ thofe abilities, and hath alfo defigned him 
 to a flate of life after this to which he can only ar- 
 rive by that fervice and obedience. And therefore 
 as every man is wholly God's own portion by the title 
 of Creation : fo all our labours and care, all our 
 powers and faculties muft be wholly employed in 
 the fervice of God, even all the days of our life,| 
 that this life being ended, we may live with himf 
 for ever. 
 
 Neither is it fufHcient that we think of the fer- 
 vice of God as a work of the leafl neceftity, or of 
 
2 THE INTRODUCTION C. i. 
 
 fmall employment, but that it be done by us as God 
 intended it ; that it be done with great earneftnefs 
 and paffion, with much zeal and deiire ; that we re- 
 fufe no labour, that we beftow upon it much time, 
 that we ufe the beft guides, and arrive at the end of 
 glory by all the ways of grace, of prudence and re- 
 ligion. 
 
 And indeed if we confider how much of our lives 
 is taken up by the needs of nature, how many years 
 are wholly fpent before we come to any ufe of rea- 
 fon, how many years more before that reafon is ufe- 
 ful to us to any great purpofes, how imperfed: our 
 difcourfe is made by our evil education, falfe princi- 
 ples, ill company, bad examples, and want of expe- 
 rience, how many parts of our wifeft and beft years 
 are fpent in eating and fleeping, in neceffary bufi- 
 neffes and unnecelTary vanities, in worldly civilities 
 and lefs ufeful circumftances, in the learning arts and 
 fciences, languages or trades ; that little portion of 
 hours that is left for the pradlices of piety and reli- 
 gious walking with God is fo fhort and trifling, that 
 were not the goodnefs of God infinitely great, it 
 might feem unreafonable or impoffible for us to ex- 
 ped: of him eternal joys in heaven, even after the 
 well fpending thofe few minutes which are left for 
 God and God's fervice, after we have ferved ourfelves 
 and our own occafions. 
 
 And yet it is confiderable, that the fruit which 
 comes from the many days of recreation and vanity 
 is very little, and although we fcatter much, yet we 
 gather but little profit : but from the few hours^ we 
 fpend in prayer and the exercifes of a pious life, the 
 return is great and profitable ; and what we fow in 
 
C.I. TO HOLT LIFE. 3 
 
 the minutes and fpare portions of a few years, grows 
 up to crowns and fcepters in a happy and a glorious 
 eternity. 
 
 1. Therefore, although it cannot be enjoined, 
 that the greateft part of our time be fpent in the 
 diredt aftions of devotion and religion, yet it will 
 become, not only a duty, but alfo a great provi- 
 dence, to lay afide for the fervices of God and the 
 bufineffes of the Spirit as much as we can : becaufe 
 God rewards our minutes with long and eternal hap- 
 pinefs ; and the greater portion of our time we give 
 to God, the more we treafure up for ourfelves ; and 
 No man is a better Merchant than he that lays out his 
 time upon God, and his money upon the Poor, 
 
 2. Only it becomes us to remember and to adore 
 God's goodnefs for it, that God hath not only per- 
 mitted us to ferve the neceffities of our nature, but 
 hath made them to become parts of our duty ; that 
 if we by direfting thefe aftions to the glory of God 
 intend them as inftruments to continue our perfons 
 in his fervice, he by adopting them into religion may 
 turn our nature into grace, and ^^g^^,^^^ ^^^.^^ ^-^ i^„ 
 accept our natural adions as ac- e^6iW«pars?93o?v; ^j ^u^- 
 tions of Religion. God is pleafed >tai r^r^f, xa< ly^pari;?, Kai 
 to efteem it for a part of his ler- rorcSsorf; 
 
 .f. 1 • I r -i. U^ Arrain, Epift. 1. I.e. 13. 
 
 Vice, It we eat or drink ; lo it be 
 done temperately, and as may beft preferve our 
 health, that our health may enable our fervices to- 
 wards him : And there is no one minute of our lives 
 (after we are come to the ufe of reafon) but we are 
 or may be doing the work of God, even then when 
 we moft of all ferve ourfelves. 
 
 3 . To which if we add, that in thefe and all other 
 
4 THE INTRODUCTION, C. i. 
 
 aftions of our lives we always ftand before God, 
 afting, and fpeaking, and thinking in his prefence, 
 and that it matters not that our confcience is fealed 
 with fecrecy, fince it lies open to God, it will con- 
 cern us to behave ourfelves carefully, as in the pre- 
 fence of our Judge. 
 
 Thefe three confiderations rightly managed, and 
 applied to the feveral parts and inftances of our lives, 
 will be, like E/iJha ftretched upon the child, apt to 
 put life and quicknefs into every part of it, and to 
 make us live the life of grace, and do the work of 
 God. 
 
 I fhall therefore by way of introdudlion reduce 
 thefe three to praftice, and fhew how every Chrif- 
 tian may improve all and each of thefe to the advan- 
 tage of piety, in the whole courfe of his life : that 
 if he pleafe to bear but one of them upon his fpirit, 
 he may feel the benefit, like an univerfal inftrument, 
 helpful in all fpiritual and temporal aftions. 
 
 SECT. I. 
 
 The fir Jl general infirument of holy Living, 
 Care of our Time. 
 
 lE that is choice of his time will alfo be 
 choice of his company, and choice of his 
 anions : left the firft engage him in vanity 
 and lofs, and the latter by being criminal be a throw- 
 ing his time and himfelf away, and a going back in 
 the accounts of Eternity. 
 
 God hath given to man a fhort time here upon 
 earth, and yet upon this fhort time Eternity depends: 
 
S. I. C^RE OF OUR TIME. 5 
 
 but fo, that for every hour of our Hfe (after we are 
 perfons capable of laws, and know good from evil) 
 we muft give account to the great Judge of Men 
 and Angels. And this is it which our bleffed Sa- 
 viour told us, that we muft account for every idle 
 word: not meaning, that every word which is not 
 defigned to edification, or is lefs prudent, fhall be 
 reckoned for a fin ; but that the time which we fpend 
 in our idle talking and unprofitable difcourfings, that 
 time which might and ought to have been employed 
 to fpiritual and ufeful purpofes, that is to be ac- 
 counted for. 
 
 For we muft remember that we have a great 
 work to do, many enemies to conquer, many evils to 
 prevent, much danger to run through, many diffi- 
 culties to be maftered, many neceflities to ferve, and 
 much good to do, many children to provide for, or 
 many friends to fupport, or many poor to relieve, or 
 many difeafes to cure, befides the needs of nature 
 and of relation, our private and our public cares, 
 and duties of the world, which necefilty and the 
 providence of God hath adopted into the family of 
 Religion. 
 
 And that we need not fear this inftrument to be a 
 fnare to us, or that the duty muft end in fcruple, 
 vexation and eternal fears, we muft remember that 
 the life of every man may be fo ordered (and indeed 
 muft) that it may be a perpetual ferving of God: The 
 greateft trouble and moft bufy trade and worldly in- 
 cumbrances, when they are neceflary, or charitable, 
 or profitable in order to any of thofe ends which we 
 are bound to ferve, whether public or private, being 
 a doing God's work. For God provides the good 
 
6 CARE OF OUR TIME, C. i. 
 
 things of the world to ferve the needs of nature, by 
 the labours of the Ploughman, the fkill and pains of 
 the Artifan, and the dangers and traffic of the Mer- 
 chant : Thefe men are, in their callings, the Minif- 
 ters of the Divine providence, and the ftewards of 
 the creation, and fervants of a great family of God, 
 t/ie worldy in the employment of procuring necelTa- 
 ries for food and clothing, ornament and Phyfic. 
 In their proportions alfo, a King and a Priefk and a 
 Prophet, a Judge and an Advocate, doing the works 
 of their employment according to their proper rules, 
 are doing the work of God, becaufe they ferve thofe 
 neceffities which God hath made, and yet made no 
 provifions for them but by their Miniflry. So that 
 no man can complain that his calling takes him off 
 from religion : his calling itfelf and his very worldly 
 employment in honeft trades and offices is a ferving 
 of God, and if it be moderately purfued, and accord- 
 ing to the rules of Chriftian prudence, will leave 
 void fpaces enough for prayers and retirements of a 
 more fpiritual religion. 
 
 God hath given every man work enough to do, 
 that there fhall be no room for idlenefs; and yet hath 
 fo ordered the world, that there fhall be fpace for 
 devotion. He that hath the feweft bufinelTes of the 
 world, is called upon to fpend more time in the 
 dreffing of his Soul ; and he that hath the moft af- 
 fairs, may fo order them, that they ffiall be a fervice 
 of God ; whilft at certain periods they are blefled 
 with prayers and actions of religion, and all day long 
 are hallowed by a holy intention. 
 
 However, fo long as idlenefs is quite fhut out 
 from our lives, all the fins of wantonnefs, foftnefs 
 
S.i. CARE OF OUR TIME. 7 
 
 and efFeminacy are prevented, and there is but little 
 room left for temptation : and therefore to a bufy 
 man temptation is fain to climb up together with 
 his bufineffes, and fins creep upon him only by ac- 
 cidents and occafions ; whereas to an idle perfon 
 they come in a full body, and with open violence, 
 and the impudence of a reftlefs importunity. 
 
 Idlenefs is called the Jin of Sodom and Ezek. 16. 49. 
 her daughters^ and indeed is the burial ^^"^^• 
 of a living man ; an idle perfon being fo ufelefs to 
 any purpofes of God and man, that he is like one 
 that is dead, unconcerned in the changes and necef- 
 fities of the world ; and he only lives to fpend his 
 time, and eat the fruits of the earth ; like a vermin 
 or a wolf, when their time comesr^ they die and 
 perifh, and in the mean time do no good ; they nei- 
 ther plough nor carry burdens; all that they do 
 either is unprofitable, or mifchievous. 
 
 Idlenefs is the greateft prodigality in the world : 
 it throws away that which is unvaluable in refpedl 
 of its prefent ufe, and irreparable when it is part, 
 being to be recovered by no power of art or nature. 
 But the way to fecure and improve our time we may 
 pradtife in the following Rules. 
 
 Rules for employing our Time, 
 I . In the morning, when you awake, accuftom 
 yourfelf to think firjl upon God, or fomething in or- 
 der to his fervice ; and at night alfo, let him clofe 
 thine eyes : and let your fleep be neceffary and 
 healthful, not idle and expenfive of time, beyond 
 the needs and conveniences of nature ; and fome- 
 times be curious to fee the preparation which the Sun 
 
8 C^RE OF OUR TIME. C. i. 
 
 makes, when he is coming forth from his chambers 
 of the Eaft. 
 
 2. Let every man that hath a Calling, be diligent 
 in purfuance of its employment, fo as not lightly or 
 without reafonable occalion to neglecfl it in any of 
 thofe times which are ufually and by the cuftom of 
 prudent perfons and good hufbands employed in it. 
 
 3. Let all the intervals or void fpaces of time be 
 employed in prayers, reading, meditating, works of 
 nature, recreation, charity, friendlinefs and neigh- 
 bourhood, and means of fpiritual and corporal health: 
 ever remembering fo to work in our Calling, as not 
 to negledt the work of our high Calling ; but to be- 
 gin and end the day with God, with fuch forms of 
 devotion as fhall be proper to our neceffities. 
 
 4. The refting days of Chriftians, and Fejiivals of 
 the Church, muft in no fenfe be days of idlenefs ; 
 for it is better to plough upon holy days, then to do 
 nothing, or to do vicioufly : but let them be fpent 
 in the works of the day, that is, of Religion and 
 
 * See Chap. 4. Seft. 6. Charity, according to the rules ap- 
 pointed.* 
 
 5. Avoid the company of Drunkards and bujy- 
 bodies, and all fuch as are apt to talk much to little 
 purpofe : for no man can be provident of his time 
 that is not prudent in the choice of his company : 
 and if one of the Speakers be vain, tedious and tri- 
 fling, he that hears and he that anfwers in the dif- 
 courfe are equal lofers of their time, 
 
 6. Never talk with any man, or undertake any 
 trifling employment, merely to pafs the time away : 
 
 s.Bern.detripiicicuf- ^r cvcry day well fpent may be- 
 ^^^^^' come a day of Salvation y and time 
 
^. I. CARE OF OUR TIME. 9 
 
 rightly employed is an acceptable time. And remem- 
 ber that the time thou trifleft away was given thee 
 to repent in, to pray for pardon of fins, to work out 
 thy falvation, to do the work of grace, to lay up againft 
 the day of Judgment a treafure of good works, that 
 thy time may be crowned with Eternity, 
 
 7. In the midft of the works of thy calling often 
 retire to God in Jhort prayers and ejaculations, and 
 thofe may make up the want of 
 
 thofe larger portions of time which ^far apud^L^c^^^^^^ 
 it may be thou defireft for devo- "^p'ef ^^''' p'^^^" 
 tion, and in which thou thinkeft ^^f^"^^ coeiique piagis 
 
 luperifque vacabat. 
 
 other perfons have advantage of 
 thee ; for fo thou reconcileft the outward work and 
 thy inward calling, the Church and the Common- 
 wealth, the employment of the body and the intereft 
 of thy Soul : for be fure that God is prefent at thy 
 breathings and hearty fighings of prayer as foon as 
 at the longer offices of lefs bufied perfons ; and thy 
 time is as truly fand:ified by a trade, and devout, 
 though fhorter, prayers, as by the longer offices of 
 thofe whofe time is not filled up with labour and 
 ufeful bufinefs. 
 
 8. Let your employment be fuch as may become 
 a reafonable perfon ; and not be a bufinefs fit for chil- 
 dren or diftrafted people, but iiX. for your age and 
 underjianding. For a man may be very idly bufy, 
 and take great pains to fo little purpofe, that in his 
 labours and expenfe of time he fhall ferve no end 
 but of folly and vanity. There are fome Trades 
 that wholly ferve the ends of idle perfons and fools, 
 and fuch as are fit to be feized upon by the feverity 
 of laws, and banifht from under the fun : and there 
 
lo CARE OF OUR TIME, C, i. 
 
 are fome people who are bufy, but it is, as Domi- 
 tian was in catching flies. 
 
 9. Let your employment be fitted to your per/on 
 and calling. Some there are that employ their time 
 in affairs infinitely below the dignity of their perfon, 
 and being called by God or by the Republic to help 
 to bear great burdens, and to judge a people, do en- 
 feeble their underftandings, and difable their perfons 
 by fordid and brutifh bufinefs. Thus Nero went up 
 and down Greece^ and challenged the fiddlers at their 
 trade. Mr opus a Macedonian King made Lanterns. 
 Harcafius the King of Parthia was a Mole-catcher : 
 Biantes the Lydian filed needles. He that is ap- 
 pointed to minifter in holy things, muft not fuffer 
 fecular affairs and fordid arts to eat up great portions 
 of his employment : a Clergyman muft not keep a 
 Tavern, nor a Judge be an Inn keeper ; and it 
 was a great idlenefs in TheophylaB the Patriarch of 
 C, P, to fpend his time in his ftable of horfes when 
 he fhould have been in his ftudy, or the Pulpit, or 
 faying his holy Offices. Such employments are the 
 difeafes of labour, and the ruft of time, which it 
 contracts, not by lying ftill, but by dirty employ- 
 ment. 
 
 10. Let our employment be fuch as becomes a 
 Chrijiian, that is, in no fenfe mingled with fin : for 
 he that takes pains to ferve the ends of covetouf- 
 nefs, or minifters to another's luft, or keeps a fhop 
 of impurities or intemperance, is idle in the worft 
 fenfe ; for every hour fo fpent runs him backward, 
 and muft be fpent again in the remaining and fhorter 
 part of his life, and fpent better. 
 
 1 1 . Perfons of great quality, and of no trade, are 
 
S. I. CARE OF OUR TIME, n 
 
 to be moft prudent and curious in their employment 
 and traffic of time. They are miferable, if their 
 education hath been fo loofe and undifcipUned as to 
 leave them unfurnifhed of fkill to fpend their time: 
 but moft miferable are they, if fuch mifgovernment 
 and unlkilfulnefs make them fall into vicious and 
 bafer company, and drive on their time by the fad 
 minutes and periods of fin and death. *They that 
 are learned know the worth of time, and the manner 
 how well to improve a day; and they are to prepare 
 themfelves for fuch purpofes in which they may be 
 moft ufeful in order to arts or arms, to counfel in 
 public or government in their Country : But for 
 others of them that are unlearned^ let them choofe 
 good company, fuch as may not tempt them to a 
 vice, or join with them in any; but that may fupply 
 their defedls by counfel and difcourfe, by way of 
 condudt and converfation. Let them learn eafy and 
 ufeful things, read hiftory and the laws of the Land, 
 learn the cuftoms of their country, the condition of 
 their own eftate, profitable and charitable contri- 
 vances of it : let them ftudy prudently to govern 
 their families, learn the burdens of their Tenants, 
 the neceffities of their neighbours, and in their pro- 
 portion fupply them, and reconcile their enmities, 
 and prevent their Law fuits or quickly end them ; 
 and in this glut of leifure and difemployment, let 
 them fet apart greater portions of their time for Re- 
 ligion and the neceffities of their Souls. 
 
 12. Let the women of noble birth and great for- 
 tunes do the fame things in their proportions and 
 capacities, nurfe their children, look to the affairs of 
 the houfe, vifit poor cottages, and relieve their ne- 
 
12 CARE OF OUR TIME, C. i. 
 
 ceffities, be courteous to the neighbourhood, learn in 
 filence of their hufbands or their fpiritual Guides, 
 read good books, pray often and fpeak Httle, and 
 /earn to do good works for necejfary ufes ; for by that 
 phrafe S. P^z^/ expreffes the obhgation of Chriftian 
 women to good houfewifery, and charitable provi- 
 fions for their family and neighbourhood. 
 
 1 3 . Let all perfons of all conditions avoid all deli- 
 cacy and nicenefs in their clothing or diety becaufe 
 fuch foftnefs engages them upon great miflpendings 
 of their time, while they drefs and comb out all 
 their opportunities of their morning devotion, and 
 half the day's feverity, and fleep out the care and 
 provifion for their Souls. 
 
 14. Let every one of every condition avoid curi- 
 ojity, and all enquiry into things that concern them 
 not. For all bulinefs in things that concern us not 
 is an employing our time to no good of ours, and 
 therefore not in order to a ha^pj Eternity. In this 
 account our neighbour's neceflities are not to be rec- 
 koned ; for they concern us as one member is con- 
 cerned in the grief of another : but going from 
 houfe to houfe, tattlers and bufy-bodies, which are 
 the canker and ruft of idlenefs, as idlenefs is the 
 ruft of time, are reproved by the Apoftles in fevere 
 language, and forbidden in order to this exercife. 
 
 15. As much as may be, cut off all impertinent 
 and ufelefs employments of your life, unneceffary and 
 fantaftic vifits, long waitings upon great perfon- 
 ages, where neither duty nor neceffity nor charity 
 obliges us, all vain meetings, all laborious trifles, and 
 whatfoever fpends much time to no real, civil, reli- 
 gious, or charitable purpofe. 
 
S. I. C^RE OF OUR TIME, 13 
 
 16. Let not your recreations be lavifh fpenders of 
 your time, but choofe fuch which are healthful, 
 ihort, tranfient, recreative, and apt to refreih you ; 
 but at no hand dwell upon them, or make them your 
 great employment: for he that fpends his time in 
 fports, and calls it recreation, is like him whofe 
 garment is all made of fringes, and his meat no- 
 thing but fauces; they are healthiefs, chargeable, 
 and ufelefs. And therefore avoid fuch games which 
 require much time or long attendance ; or which 
 are apt to fteal thy affeftions from more fevere em- 
 ployments. For to whatfoever thou haft given thy 
 aifediions, thou wilt not grudge to give thy time. 
 Natural neceflity and the example of St. yohn (who 
 recreated himfelf with fporting with a tame Par- 
 tridge) teach us that it is lawful to caffian, Coiiat. 24. 
 relax and unbind our bow, but not ^•^'• 
 
 to fuffer it to be unready or unftrung. 
 
 17. Set apart fome portions of every day for more 
 folemn devotion and religious employment, which be 
 fevere in obferving : and if variety of employment, or 
 
 prudent affairs, or civil fociety prefs upon you, yet 
 fo order thy ruky that the neceffary parts of it be not 
 omitted ; and though juft occafions may make our 
 prayers fhorter, yet let nothing but a violent, fudden 
 and impatient neceffity make thee upon any one day 
 wholly to omit thy morning and evening devotions ; 
 which if you be forced to make very fhort, you may 
 fupply and lengthen with ejaculations and fhort re- 
 tirements in the day-time in the midft of your em- 
 ployment, or of your company. 
 
 18. Do not the work of God negli- ^^^^^^ ^^^ 
 gently and idly ; let not thy heart be 
 
14 CARE OF OUR TIME, C, u 
 
 upon the world ; when thy hand is Hft up in prayer : 
 and be fure to prefer an acflion of reHgion in its 
 place and proper feafon before all worldly pleafure, 
 letting fecular things (that may be difpenfed with in 
 themfelves) in thefe circumflances wait upon the 
 other ; not like the Patriarch who ran from the Al- 
 tar in St. Sophia to his ftable in all his Pontificals, 
 and in the midfl: of his office, to 
 fee a Colt newly fallen from his 
 beloved and much valued Mare Phorbante. More 
 prudent and fevere was that of Sir Thomas More, who 
 being fent for by the King when he was at his 
 prayers in public, returned anfwer, he would attend 
 him when he had firft performed his fervice to the 
 KING of Kings. And it did honour to Rujiicusy that 
 when Letters from Ccefar were given to him, he re- 
 fufed to open them till the Philofopher had done his 
 Lecture. In honouring God and doing his work 
 put forth all thy ftrength ; for of that time only 
 thou mayeft be moil: confident that it is gained, which 
 is prudently and zealoufly fpent in God's fervice. 
 
 19. When the Clock Jirikes, or however elfe you 
 fhall meafure the day, it is good to fay a fhort eja- 
 culation every hour, that the parts and returns of de- 
 votion may be the meafure of your time: and do fo 
 alfo in all the breaches of thy fleep, that thofe fpaces 
 which have in them no dired: bufinefs of the world 
 may be filled with religion. 
 
 20. If by thus doing you have not fecured your 
 0/ iv avro\<; ivtoxifx^yri<; tivcit hj au carly aud fore-handed 
 
 ioxryr^Ii^S^'JpT.r''' care, yet be fure by a timely dili- 
 
 Piocop. 2. Vandal, gencc to redeem the time, that is, 
 
 to be pious and religious in fuch inftances in which 
 
S, I. C^RE OF OUR TIME. 15 
 
 formerly you have finned, and to beftow your time 
 efpecially upon fuch graces, the contrary whereof 
 you have formerly pradiifed, doing adlions of chaftity 
 and temperance w^ith as great a zeal and earneftnefs 
 as you did once adl your uncleannefs ; and then by 
 all arts to w^atch againft your prefent and future 
 dangers, from day to day fecuring your {landing : 
 this is properly to redeem your timey that is to buy your 
 fecurity of it at the rate of any labour and honeft 
 arts. 
 
 21. Let him that is moft bulled fet apart fome 
 folemn time every year, in which, for 
 
 the time quitting all worldly bufinefs, ' °^* '^' ^' 
 he may attend wholly to fafting and prayer, and the 
 dreffing of his Soul by confeffions, meditations, and 
 attendances upon God ; that he may make up his 
 accounts, renew his vows, make amends for his care- 
 lefTnefs, and retire back again from whence levity 
 and the vanities of the world, or the opportunity of 
 temptations, or the diftradiion of fecular affairs have 
 carried him. 
 
 22. In this we fhall be much affifted, and we fhall 
 find the work more eafy, if before we fleep every 
 night ^we examine the aBions of 
 
 the pajl day with a particular icru- \'K%^fj,cL,7,'n^oa-'^ia7^ai,Ti^h 
 tiny, if there have been any acci- j^^^^';:; „.- 7rapa^.v, ri j' 
 dent extraordinary; as long dif- '"'^''''^^^'g^^^^^ 
 courfe, a Feaft, much bufinefs, 
 variety of company. If nothing but common hath 
 happened, the lefs examination will fuffice : only 
 let us take care that we fleep not without fuch a re- 
 colledion of the aftions of the day as may reprefent 
 any thing that is remarkable and great either to be 
 
i6 CARE OF OUR TIME, C. i. 
 
 the matter of forrow or thankfgiving : for other 
 things a general care is proportionable. 
 
 23, Let all thefe things be done prudently and 
 moderately ; not with fcruple and vexation. For 
 thefe are good advantages, but the particulars are 
 not divine commandments ; and therefore are to be 
 ufed as fhall be found expedient to every one's con- 
 dition. For, provided that our duty be fecured, for 
 the degrees and for the inftruments every man is 
 permitted to himfelf and the condudl of fuch who 
 fhall be appointed to him. He is happy that can 
 fecure every hour to a fober or a pious employment : 
 but the duty confifts not fcrupuloufly in minutes and 
 half hours, but in greater portions of time ; provided 
 that no minute be employed in iin, and the great 
 portions of our time be fpent in fober employment, 
 and all the appointed days and fome portions of every 
 day be allowed for Religion. In all the leiTer parts 
 of time we are left to our own eledlions and prudent 
 management, and to the confideration of the great 
 degrees and differences of glory that are laid up in 
 Heaven for us, according to the degrees of our care, 
 and piety, and diligence. 
 
 T/je benefits of this exercife. 
 This exercife, befides that it hath influence upon 
 our whole lives, it hath a fpecial efficacy for the 
 preventing of i. Beggarly fins, that is, thofe fins 
 which idlenefs and beggary ufually betray men to ; 
 fuch as are lying, flattery, ftealing and diffimulation. 
 2. It is a proper antidote againfl: carnal fins, and fuch 
 as proceed from fulnefs of bread and emptinefs of 
 employment. 3. It is a great inflrument of pre- 
 
S, I. C^RE OF OUR TIME, \y 
 
 venting the fmalleft fins and irregularities of our 
 life, which ufually creep upon idle, difemployed, and 
 curious perfons. 4. It not only teaches us to avoid 
 evil, but engages us upon doing good, as the proper 
 bulinefs of all our days. 5. It prepares us fo againft 
 fudden changes, that we fhall not eafily be furprifed 
 at the fudden coming of the Day of the Lord : For 
 he that is curious of his time, will not eafily be un- 
 ready and unfurnifhed. 
 
 SECT. II. 
 
 The Second general Injirument of Holy Living, 
 Purity of Intention. 
 
 JHAT we fhould intend and defign God's 
 glory in every ad:ion we do, whether it 
 be natural or chofen, is exprefi^ed by St. 
 Paul, Whether ye eat or drink do all to 
 the glory of God. Which rule when we ' ^^^- ^°- 3- 
 obferve, every adtion of nature becomes religious, 
 and every meal is an ad: of worfhip, and Ihall have 
 its reward in its proportion, as well as an aft of 
 prayer. Blefl^ed be that goodnefs and grace of God, 
 which, out of infinite defire to glorify and fave man- 
 kind, would make the very works of nature capable 
 of becoming adts of virtue, that all our life time we 
 may do him fervice. 
 
 This grace is fo excellent, that it fandlifies the 
 moft common action of our life ; and yet fo neceflary, 
 that without it the very beft adlions of our devotion 
 are imperfect and vicious. For he that prays out of 
 cufl:om, or gives alms for praife, or fafl:s to be ac- 
 
i8 PURirr OF INTENTION. C. i. 
 
 counted religious, is but aPharifee in his devotion, and 
 a beggar in his alms, and an hypocrite in his faft. But 
 a holy end fandlifies all thefe, and all other aftions 
 which can be made holy, and gives diftindiion to 
 them, and procures acceptance. 
 
 For, as to know the end diflinguifhes a Man from 
 a Beaft ; fo to choofe a good end diftinguifhes him 
 from an evil man. Hezekiah repeated his good 
 deeds upon his fick-bed, and obtained favour of 
 God ; but the Pharifee was accounted infolent for 
 doing the fame thing : becaufe this man did it to 
 Atticus eximie fi coenat, Upbraid his brothcr, the other to 
 ^v^X^L obtain a mercy of God. Zacharias 
 juven. Sat. II. queftioued with the Angel about 
 his meffage, and was made fpeechlefs for his incre- 
 dulity ; but the bleffed Virgin Mary queftioned too, 
 and was blamelefs : for fhe did it to enquire after 
 the manner of the thing, but he did not believe the 
 thing itfelf: he doubted of God's power, or the truth 
 of the meifenger ; but fhe only of her own incapa- 
 city. This was it which diflinguifhed the mourn- 
 ing of David from the exclamation of Saul ; the 
 confeflion of Pharaoh from that of Manajfes; the 
 tears of Peter from the repentance of Judas : * for 
 ^ the praife is not in the deed done, but in the man- 
 
 * ner of its doing. If a man vifits his 
 
 * lick friend, and watches at his pillow 
 
 * for charity fake, and becaufe of his old affediion, we 
 
 * approve it : but if he does it in hope of legacy, he 
 ' is a Vulture, and only watches for the carcafs. The 
 
 * fame things are honeft and difhoneft : the manner 
 
 * of doing them and the endoi the defign makes the fe- 
 ' paration." 
 
S. 2. PURITr OF INTENTION, 19 
 
 Hofy intention is to the adions of a man that 
 which the Soul is to the body, or form to its matter, 
 or the root to the tree, or the Sun to the World, or 
 the Fountain to a River, or the Bafe to a Pillar : for 
 without thefe the body is a dead trunk, the matter 
 is fluggifh, the tree is a block, the world is darknefs, 
 the river is quickly dry, the pillar rufhes into flat- 
 nefs and a ruin ; and the adion is fmful, or unpro- 
 fitable and vain. The poor Farmer that gave a difh 
 of cold water to Artaxerxes was rewarded with a 
 golden goblet ; and he that gives the fame to a Difci- 
 pie in the name of a Difciple fhall have a crown : but 
 if he gives water in defpite when the Difciple needs 
 wine or a Cordial, his reward fhall be to want that 
 water to cool his tongue. 
 
 * But this Duty muft be reduced to Rules. 
 
 Rules for our Intentions, 
 
 1. In every aftion refled; upon the end; and in 
 your undertaking it, confider why you do it, and 
 what you propound to yourfelf for a reward, and to 
 your aBion as its end, 
 
 2. Begin every action in the Name of the Father, 
 of the Son, and of the Holy Ghoft : the meaning of 
 which is, I . That we be careful that we do not the 
 acSion without the permiffion or warrant of God. 
 2. That we defign it to the glory of God, if not m 
 the dired: action, yet at leaft in its confequence ; if 
 not in the particular, yet at leaft in the whole order 
 of things and accidents. 3. That it may be fo 
 bleffed, that what you intend for innocent and holy 
 purpofes, may not by any chance or abufe or mif- 
 
20 PURirr OF INTENTION. C. i. 
 
 underftanding of men be turned into evil, or made 
 the occafion of fin. 
 
 3. Let every ad:ion of concernment be ^egun with 
 prayer^ that God would not only blefs the aftion, but 
 fand:ify your purpofe ; and make an oblation of the 
 adlion to God : holy and well-intended adtions being 
 the beft oblations and prefents we can make to God; 
 and when God is entitled to them, he will the ra- 
 ther keep the firft upon the Altar bright and fhin- 
 ing. 
 
 4. In the profecution of the aftion, renew and 
 re-inkindle your purpofe by fliort ejaculations to thefe 
 purpofes : \_Not unto usy O Lord, not unto us, but 
 unto thy Name let all praife be given ;] and confider 
 \_Now I am working the work of God; I am his fer- 
 vanty I am in a happy employment, I am doing my 
 Majier's bujinefs, I am not at my own difpofe, I am 
 ujing his talents, and all the gain muji be his:] for 
 then be fure, as the glory is his, fo the reward fhall 
 be thine. If thou bringeft his goods home with in- 
 creafe, he will make thee ruler over Cities. 
 
 5. Have a care that while the Altar thus fends 
 up a holy fume thou doft not fufFer the birds to 
 come and carry away the facrifice : that is, let not 
 that which began well, and was intended for God's 
 glory, decline and end in thy own praife, or tempo- 
 ral fatisfadlion, or a fin. A fl:ory told to reprefent 
 the vilenefs of unchafliity is well begun : but if thy 
 female auditor be pleafed with thy language, and 
 begins rather to like thy perfon for thy fl:ory, then to 
 
 diflike the crime, be watchful, left 
 
 0^1 furatur ut moeche- ^^ ^ 1 r iiir J 
 
 tur, moechus eft magis this goodly head ot gold cielcena 
 
 Guam fur. Arift. Eth. • r^ ^ ^ r i 1 • • 
 
 m filver and brafs, and end m iron 
 
S, 2. PURirr OF INTENTION. 21 
 
 and clay, like Nebuchadnezzar s image; for from 
 the end it fhall have its name and reward. 
 
 6. If any accidental event which was not firft in- 
 tended by thee can come to pafs, let it not be taken 
 into thy purpofes, not at all be made ufe of: as if 
 by telling a true ftory you can do an ill turn to your 
 enemy, by no means do it ; but when the temptation 
 is found out, turn all thy enmity upon that. 
 
 7. In every more folemn adlion of Religion, join 
 together many good ends, that the confideration of 
 them may entertain all your aifeftions, and that 
 when any one ceafes, the purity of your intention 
 may be fupported by another fupply. He that fafts 
 only to tame a rebellious body, when he is provided 
 of a remedy either in Grace or Nature, may be 
 tempted to leave off his failing. But he that in his 
 faft intends the mortification of every unruly appe- 
 tite, and accuftoming himfelf to bear the yoke of 
 the Lord, a contempt of the pleafures of meat and 
 drink, humiliation of all wilder thoughts, obedience 
 and humility, auflerity and charity, and the conve- 
 nience and affiflance to devotion, and to do an ad: of 
 repentance, whatever happens, will have reafon 
 enough to make him to continue his purpofe, and 
 to fandtify it. And certain it is, the more good ends 
 are defigned in an adion, the more degrees of ex- 
 cellency the man obtains. 
 
 8. If any temptation to fpoil your purpofe hap- 
 pens in a religious duty, do not prefently omit the 
 aBioHy but rather ftrive to rectify your intention and 
 to mortify the temptation. St. Bernard taught us 
 this rule : For when the Devil obferving him to 
 preach excellently, and to do much benefit to his 
 
22 PURirr OF INTENTION, C. i. 
 
 hearers, tempted him to vainglory, hoping that the 
 good man to avoid that would ceafe preaching, he 
 gave this anfwer only, / neither began for thee, nei- 
 ther for thee will I make an end. 
 
 9. In all adions which are of long continuance y 
 deliberation and abode, let your holy and pious in- 
 tention be adiualy that is, that it be by a fpecial 
 prayer or adtion, by a peculiar adl of refignation or 
 oblation given to God : but in fmaller ad:ions, and 
 little things and indifferent, fail not to fecure a pious 
 habitual intention ; that is, that it be included within 
 your general care, that no aftion have an ill end ; 
 and that it be comprehended in your general prayers, 
 whereby you offer yourfelf and all you do to God's 
 glory. 
 
 10. Call not every temporal end y a defiling of thy 
 intention, but only, i . When it contradid:s any of 
 the ends of God, or 2. When it is principally in- 
 tended in an ad:ion of Religion. For fometimes a 
 temporal end is part of our duty : and fuch are all 
 the adiions of our calling, whether our employment 
 be religious or civil. We are commanded to pro- 
 vide for our family : but if the Minifter of Divine 
 Offices fhall take upon him that holy calling for 
 covetous or ambitious ends, or ihall not defign the 
 glory of God principally and efpecially, he hath pol- 
 luted his hands and his heart : and the fire of the 
 Altar is quenched, or it fends forth nothing but the 
 fmoke of muihrooms or unpleafant gums. And it 
 is a great unworthinefs to prefer the intereft of a 
 creature before the ends of God the Almighty Cre- 
 ator. 
 
 But becaufe many cafes may happen in which a 
 
S. 2. PURirr OF INTENTION. 23 
 
 man's Aeart may deceive him, and he may not well 
 know what is in his own fpirit : therefore by thefe 
 following figns we ihall beft make a judgment whe- 
 ther our intentions be pure, and our purpofes holy. 
 
 Signs of Purity of Intention, 
 I . It is probable our hearts are right with God, 
 and our intentions innocent and seeSea.x.ofthisCh. 
 pious, if we fet upon adtions of R^ie 18. 
 
 Religion or civil life with an affeBion proportionate 
 to the quality of the work ; that we ad: our tem- 
 poral affairs with a defire no greater than our necef- 
 fity ; and that in actions of Religion we be zealous, 
 aftive, and operative, fo far as prudence will permit; 
 but in all cafes, that we value a religious defign be- 
 fore a temporal, when otherwife they are in equal 
 order to their feveral ends : that is, that whatfoever 
 is neceffary in order to our Soul's health be higher 
 efteemed than what is for bodily; and the ne- 
 ceffities, the indifpenfable neceffities of the fpirit be 
 ferved before the needs of nature, when they are re- 
 quired in their feveral circumflances : or plainer yet, 
 when we choofe any temporal inconvenience rather 
 than commit a fin, and when we choofe to do a 
 duty rather than to get gain. But he that does his 
 recreation or his merchandife cheerfully, promptly, 
 readily, and bufily, and the works of Religion flowly, 
 flatly, and without appetite, and the fpirit moves 
 like Pharaoh's chariots when the wheels were off, it 
 is a fign that his heart is not right with God, but 
 it cleaves too much to the world. 
 
 2. It is likely our hearts are pure and our inten- 
 tions fpotlefs, wheit we are not folicitous of the opinion 
 
24 PURirr OF INTENriON. C. I. 
 
 and cenfures of men ; but only that we do our duty, 
 and be accepted of God. For our eyes will certainly 
 be fixed there from whence we expe<fl our reward : 
 and if we defire that God fhould approve us, it is a 
 fign we do his work, and expeft him our Pay-mafter. 
 
 3 . He that does as well in private between God 
 and his own Soul as in public y in Pulpits, in Theatres, 
 and market-places, hath given himfelf a good tefti- 
 mony that his purpofes are full of honefty, noble- 
 nefs, and integrity. For what Elkajtah faid to the 
 Mother of Samuel, Am not I better to thee than ten 
 
 fons ? is moft certainly verified concerning God, that 
 
 he who is to be our Judge is better than ten thou- 
 
 fand witneffes. But he that would have his virtue 
 
 publifhed, fludies not virtue but glory. * He is not 
 
 *juft that will not be iuft without 
 
 Seneca, Ep. 113. f . / 
 
 *praiie : but he is a righteous man 
 
 * that does juflice, when to do fo is made infamous : 
 
 * and he is a wife man who is delighted with an ill 
 s. chryf. 1. 2.de Com- * name that is well gotten. And in- 
 
 pun. cordis. c jeed that man hath a ftrange co- 
 
 * vetoufnefs, or folly, that is not contented with 
 
 * this reward that he hath pleafed God, And fee what 
 S.Greg. Moral. 8. cap. ^ hc gcts by it. Hc that docs good 
 
 ''^' ^ works for praife or fecular ends, 
 
 * fells an ineftimable jewel for a trifle ; and that 
 
 * which would purchafe Heaven for him, he parts 
 
 * with for the breath of the people, which at the 
 
 * beft is but air, and that not often wholefome.' 
 
 4. It is well alfo when we are not folicitous or 
 troubled concerning the effedl and event of all our 
 adions ; but that being firft by Prayer recommended 
 to him, is left at his difpofe : for then in cafe the 
 
S. 2. PURirr OF INTENTION. 25 
 
 event be not anfwerable to our deiires, or to the ef- 
 ficacy of the inftrument, we have nothing left to 
 reft in but the honefty of our purpofes ; which it is 
 the more likely we have fecured, by how much 
 more we are indifferent concerning the fuccefs. St. 
 James converted but eight perfons, when he preached 
 in Spain ; and our bleffed Saviour converted fewer 
 than his own Difciples did : And if thy labours 
 prove unprofperous, if thou beeft much troubled at 
 that, it is certain thou didft not think thyfelf fecure 
 of a reward for your intention, which you might 
 have done if it had been pure and juft. 
 
 5. He loves virtue for God's fake and its own, 
 that loves and honours it wherever it is to be feen ; 
 but he that is envious or angry at a virtue that is not 
 his own, at the perfedtion or excellency of his Neigh- 
 bour, is not covetous of the virtue, but of its reward 
 and reputation, and then his intentions are polluted. 
 It was a great ingenuity in Mofes, that wifhed all 
 the people might be Prophets ; but if he had defigned 
 his own honour, he would have prophefied alone. 
 But he that defires only that the work of God and 
 Religion ihall go on, is pleafed with it, whoever is 
 the inftrument. 
 
 6. He that defpifes the world 2Lnd all its appendant 
 vanities is the beft Judge, and the moft fecured of 
 his intentions, becaufe he is the furtheft removed 
 from a temptation. Every degree of mortification 
 is a teftimony of the purity of our purpofes : and in 
 what degree we defpife fenfual pleafure, or fecular 
 honours, or worldly reputation, in the fame degree 
 we fhall conclude our heart right to Rehgion and 
 fpiritual defigns. 
 
26 PURirr OF INTENTION. C. i. 
 
 7. When we are not folicitous concerning the in- 
 Jiruments and means of our ad:ions, but ufe thofe 
 
 means which God hath laid before us, with refigna- 
 tion, indifferency and thankfulnefs, it is a good iign 
 that we are rather intent upon the end of God's 
 glory, than our own conveniency or temporal fatif- 
 fadiion. He that is indifferent whether he ferve 
 God in riches or in poverty, is rather a feeker of God 
 than of himfelf ; and he that will throw away a 
 good book becaufe it is not curioufly gilded, is 
 more curious to pleafe his eye, than to inform his 
 under Handing. 
 
 8. When a temporal end confifting with a fpiri- 
 tual, and pretended to be fubordinary to it, happens 
 to fail and be defeated, if we can rejoice in that, fo 
 God's glory may be fecured and the interefts of Re- 
 ligion, it is a great iign our hearts are right, and our 
 ends prudently defigned and ordered. 
 
 When our intentions are thus balanced, regulated, 
 and difcerned, we may confider, i. That this exer- 
 cife is of fo univerfal efficacy in the whole courfe of 
 a holy life, that it is like the foul to every holy aBion, 
 and muft be provided for in every undertaking ; and 
 is of itfelf alone fufficient to make all natural and 
 indifferent actions to be adopted into the family of 
 Religion. 
 
 2. That there are fome actions which are ufually 
 reckoned as parts of our Religion, which yet of 
 themfelves are fo relative and imperfed:, that with- 
 out the purity of intention they degenerate : and 
 unlefs they be directed and proceed on to thofe pur- 
 pofes which God defigned them to, they return into 
 the family of common, fecular, or finful actions. 
 
S, 2. PURITT OF INTENTION. 27 
 
 Thus a/ms are for charity ^fajiing for temperance, prayer 
 is for religion, humiliation is for humility, aujlerity or 
 fufferance is in order to the virtue of patience : and 
 when thefe actions fail of their feveral ends, or are 
 not directed to their own purpofes, alms are mif-fpent, 
 fajiing is an impertinent trouble, prayer is but lip- 
 labour, humiliation is but hj^ocniy, fufferance is but 
 vexation ; for fuch were the alms of the Pharifee, 
 xki^fafi of Jezabel, the prayer of Judah reproved by 
 the Prophet Ifaiah, the humiliation oi Ahab, the mar- 
 tyrdofn of Heretics ; in which nothing is given to God 
 but the body, or the forms of Religion, but the foul 
 and the power of Godlinefs is wholly wanting. 
 
 3 . We are to conlider that no intention Q2S\fan5Hfy 
 an unholy or unlawful adlion. Saul the King dif- 
 obeyed God's commandment, and fpared the cattle 
 of Amalek to referve the beft for facrifice : and Saul 
 the Pharifee perfecuted the Church of God with a 
 defign to do God fervice : and they that killed the 
 Apoftles had alfo good purpofes, but they had un- 
 hallowed adlionS. ' When there S. Bern. lib. de Prae- 
 
 * is both truth in eleftion and cha- ''^p^' 
 
 * rity in the intention,' when we go to God in ways of 
 his own choofmg or approving, then our eye isfmgle, 
 and our hands are clean, and our hearts are pure. 
 But when a man does evil that good may come of it, 
 or good to an evil purpofe, that man does like him 
 that rolls himfelf in thorns that he may fleep eafily; 
 he roafts himfelf in the fire, that he may quench his 
 thirft with his own fweat ; he turns his face to the 
 Eaft, that he may go to bed with the Sun. I end this 
 with the faying of a wife Heathen : ^^^^.^^^ ^. ^^^ 
 
 ' He is to be called evil that is 
 
28 PURirr OF INTENTION. C. i. 
 
 * good only for his own fake. Regard not how full 
 
 * hands you bring to God, but how pure. Many ceafe 
 
 * from fin out of fear alone, not out of innocence or 
 
 * love of virtue/ and they (as yet) are not to be called 
 innocent but timorous. 
 
 SECT. III. 
 
 T/ie Third general Injirument of Holy Living ; or the 
 Fradiice of the Prefence of God. 
 
 'HAT God is prefent in all places, that he 
 
 fees every ad:ion, hears all difcourfes, and 
 
 underftands every thought, is no ftrange 
 
 thing to a Chriftian ear, who hath been taught this 
 
 dodlrine not only by right reafon, and the confent 
 
 of all the wife men in the world, but alfo by God 
 
 himfelf in holy Scripture. \Am I a 
 
 er. 23. a , . ^^^ ^^ hand (faith the Lord) and not 
 
 a God afar off? Can any hide himfelf in fecret places 
 
 that I Jhall not fee him ? f faith the Lord, J Do not 
 
 I fill heaven and earth I Neither is there 
 
 Heb. 4. 13. ^ . -r n ' J ' 
 
 any creature that ts not manijejt tn nts 
 fight: but all things are naked and open to the eyes of 
 him with whom we have to do. For in 
 him we live and move and have our being ?[ 
 God is wholly in every place, included in no place, 
 not bound with cords, (except thofe of love) not di- 
 vided into parts, not changeable into feveral fhapes, 
 filling heaven and earth with his prefent power, and 
 with his never-abfent nature. So St. Augiiftin ex- 
 prefTes this article. So that we may 
 
 Lib. 7. de Civit. c. 30. . • y^ 1 1 1 * • i 
 
 imagme God to be as the Air and 
 
S. 3. PRESENCE OF GOD. 29 
 
 the Sea, and we all inclofed in his circle, wrapt up 
 in the lap of his infinite nature, or as infants in the 
 wombs of their pregnant Mothers : and we can no 
 more be removed from the prefence of God, than 
 from our own being. 
 
 Several Manners of the Divine Prefence. 
 
 The prefence of God is underftood by us in feve- 
 ral manners and to feveral purpofes. 
 
 1 . God is prefent by his EJfence, which becaufe it 
 is infinite cannot be contained within the limits of 
 any place : and becaufe he is of an efl^ential purity 
 and fpiritual nature, he cannot be undervalued by 
 being fuppofed prefent in the places of unnatural 
 uncleannefs : becaufe as the Sun refledling upon the 
 mud of ftrands and fhores is unpolluted in its beams, 
 fo is God not diflionoured when we fuppofe him in 
 every of his Creatures, and in every part of every 
 one of them, and is ftill as unmixed with any un- 
 handfome adherence, as is the Soul in the bowels of 
 the body. 
 
 2. God is every where prefent by his Power. He 
 rolls the Orbs of Heaven with his 
 
 Hand, he fixes the Earth with his T.a,r5v,/>tEiVToDir<*vTof^<r- 
 Foot, he guides all the Creatures ""'^ ^'^,tri^:' 
 with his Eye, and refreihes them 
 with his influence : He makes the powers of Hell to 
 fhake with his terrors^, and binds the Devils with his 
 Word, and throws them out with his command, and 
 fends the Angels on Embaflies with his decrees: 
 He hardens the joints of Infants, and confirms the 
 bones when they are fafhioned beneath fecretly in 
 the earth. He it is that aflifts at the numerous 
 
3Q PRACTICE OF THE C. i. 
 
 produdlions of fifhes, and there is not one hollownefs 
 in the bottom of the fea but he (hews himfelf to be 
 Lord of it, by fuftaining there the Creatures that 
 come to dwell in it : And in the wildernefs, the 
 Bittern and the Stork, the Dragon and the Satyr, the 
 Unicorn and the Elk live upon his proviiions, and 
 revere his powder, and feel the force of his Al- 
 mightinefs . 
 
 3. God is more fpe daily prefent in fome places by 
 the feveral and more fpecial manifeftations of him- 
 felf to extraordinary purpofes. Firdyiy glory. Thus 
 his feat is in Heaven ; becaufe there he fits encir- 
 cled with all the outward demonftrations of his 
 glory, which he is pleafed to fhew to all the inha- 
 bitants of thofe his inward and fecret Courts. And 
 thus they t/iaf die in the Lord may be properly faid 
 to be gone to God ; with whom although they were 
 before, yet now they enter into his Courts, into the 
 fecret of his Tabernacle, into the retinue and fplen- 
 dour of his glory. 'That is called walking with God, 
 but this is dwelling or being with him. / defire to be 
 diffolved and to be with Chriji^ fo faid St. Paul. But 
 this manner of the Divine prefence is referved for 
 the eledl people of God, and for their portion in their 
 country. 
 
 4. God is by Grace and benediction fpecially pre- 
 Mat. 18. 20. ^^^^ ^^ holy places and in the folemn af- 
 Heb. 10. 25. femblies of his fervants. If holy people 
 
 meet in grots and dens of the earth, when perfecu- 
 tion or a public neceffity difturbs the public order, 
 circumftance, and convenience, God fails not to come 
 thither to them : but God is alfo by the fame or a 
 greater reafon prefent there where they meet ordina- 
 
S, 3. PRESENCE OF GOD. 31 
 
 rify, by order and public authority : there God is pre- 
 fent ordinarily, that is, at every fuch meeting. God 
 will go out of his way to meet his Saints, when 
 themfelves are forced out of their way of order by a 
 fad neceffity : but elfe, God's ufual way is to be pre- 
 fent in thofe places where his fer- ^ ^ing % 2 
 vants are appointed ordinarily to Pfaim. 138. i, 2. 
 meet. But his prefence there fignifies nothing but 
 a readinefs to hear their prayers, to blefs their per- 
 fons, to accept their offices, and to like even the 
 circumftance of orderly and public meeting. For 
 thither the prayers of confecration, the public au- 
 thority feparating it, and God's love of order, and 
 the reafonable cuftoms of Religion, have in ordinary, 
 and in a certain degree fixed this manner of his 
 prefence ; and he loves to have it fo. 
 
 5. God is efpecially prefent in the hearts of his 
 people by his holy Spirit : and indeed the hearts of 
 holy men are Temples in the truth of things, and 
 in type and {hadow they are Heaven itfelf. For 
 God reigns in the hearts of his fervants : there is 
 Jhis Kingdom. The power of grace hath fubdued all 
 his enemies : there is his power. They ferve him 
 night and day, and give him thanks and praife : 
 that is his glory. This is the reHgion and worfhip 
 of God in the Temple. The Temple itfelf is the 
 heart of man ; Chrift is the High Prieft, who from 
 therice fends up the incenfe of prayers, and joins them 
 to his own interceffion, and prefents all together to 
 his Father; and the HolyGhoft,byhis dwelling there, 
 hath alfo confecrated it into a Temple; , cor. 3. 16. 
 and God dwells in our hearts by faith, ^ c«^- ^- ''' ^ 
 and Chrift by his Spirit, and the Spirit by his pun- 
 
32 PRACTICE OF THE C i. 
 
 ties : fo that we are alfo Cabinets of the Myfterious 
 Trinity ; and what is this fhort of Heaven itfelf, but 
 as infancy is ihort of manhood, and letters of words ? 
 The fame ftate of life it is, but not the fame age. 
 It is Heaven in a looking-glafs (dark, but yet true) 
 reprefenting the beauties of the Soul, and the graces 
 of God, and the images of his eternal glory by the 
 reality of a fpecial prefence. 
 
 6. God is fpecially prefent in the confciences of all 
 perfons, good and bad, by way of Tejiimony and judg- 
 ment : that is, he is there a remembrancer to call 
 our aftions to mind, a witnefs to bring them to 
 judgment, and a Judge to acquit or to condemn. 
 And although this manner of prefence is in this life 
 after the manner of this life, that is, imperfeft, and 
 we forget many adtions of our lives ; yet the great- 
 eft changes of our ftate of grace or lin, our moft con- 
 liderable actions are always prefent, like Capital Letters 
 to an aged and dim eye : and at the day of judgment 
 God fhall draw afide the cloud, and manifeft this 
 manner of his prefence more notorioufly, and make 
 it appear that he was an obferver of our very thoughts; 
 and that he only laid thofe things by, which becaufe 
 we covered with duft and negligence, were not then 
 difcerned. But when we are rifen from our duft and 
 imperfection, they all appear plain and legible. 
 
 Now the confideration of this great truth is of a 
 very univerfal ufe in the whole courfe of the life of 
 a Chriftian. All the confequents and effeds of it 
 are univerfal. *He that remembers that God ftands 
 a witnefs and a judge, beholding every fecrecy, be- 
 fides his impiety, muft have put on impudence, if 
 he be not much reftrained in his temptation to fin. 
 
S. 3. PRESENCE OF GOD. 33 
 
 ' For the greateft part of fin is ta- s. Aug. de verbis Do- 
 ' ken away, if a man have a wit- minids, c. 3. 
 
 ' nefs of his converfation : And he is a great defpifer 
 ' of God who fends a Boy away when he is going 
 ' to commit fornication, and yet will dare to do it, 
 ' though he knows God is prefent, and cannot be 
 ' fent off: as if the eye of a little Boy were more 
 
 * awful than the all-feeing eye of God. He is to be 
 ' feared in public, he is to be feared in private : if 
 
 * you go forth, he fpies you ; if you go in, he fees 
 
 * you : when you light the candle, he obferves you ; 
 
 * when you put it out, then alfo God marks you. 
 
 * Be fure that while you are in his fight you behave 
 
 * yourfelf as becomes fo holy a prefence.' But if you 
 will fin, retire yourfelf wifely, and go where God 
 cannot fee : for no where elfe can you be fafe. 
 And certainly, if men would always actually conlider, 
 and really efteem this truth, that God is the great 
 Eye of the World, always watching over our adions, 
 and an ever-open Ear to hear all our words, and an 
 unwearied Arm ever lifted up to crufh a finner into 
 ruin, it would be the readied way in the world to 
 make fin to ceafe from amongft the children of men, 
 and for men to approach to the bleiTed eftate of the 
 Saints in Heaven, who cannot fin, for they always 
 walk in the prefence and behold the face of God. 
 This infi;rument is to be reduced to practice accord- 
 ing to the following Rules. 
 
 Rules of exerciftng this conjideration. 
 
 I . Let this adlual thought often return, that God 
 is omniprefent, filling every place, and fay with 
 
34 PRACriCE OF THE C, i. 
 
 David y Whither JJj all I go from thy 
 Spirit y or whither jhall I flee from 
 thy prefence ? If I afcend up into heaven, thou art there: 
 If I make my bed in helly thou art there , &c. This 
 thought by being frequent will make an habitual 
 dread and reverence towards God, and fear in all thy 
 adlions. For it is a great neceffity and engagement 
 to do unblameably, when we adl before the Judge, 
 who is infallible in his fentence, 
 
 Boeth. 1. 5. de Confol. ., , ..... ^ . ^ 
 
 all-knowing in his inrormation,yd'- 
 vere in his anger, powerful in his providence, and 
 intolerable in his wrath and indignation. 
 
 2. In the beginning of aftions of Religion, make 
 an a5i of Adoration , that is, folemnly worfhip God, 
 and place thyfelf in God's prefence, and behold him 
 with the eye of faith, and let thy delires adtually fix 
 on him as the objed: of thy worfhip, and the reafon 
 of thy hope, and the fountain of thy bleffing. For 
 when thou haft placed thyfelf before him and kneel- 
 eft in his prefence, it is moft likely, all the following 
 parts of thy devotion will be anfwerable to the wif- 
 dom of fuch an apprehenfion, and the glory of fuch 
 a prefence. 
 
 3 . Let every thing you fee reprefent to your fpirit 
 the prefence, the excellency and the power of God, 
 and let your converfation with the creatures lead you 
 unto the Creator ; for fo fhall your aftions be done 
 more frequently with an aftual eye to God's pre- 
 fence, by your often feeing him in the glafs of the 
 Creation. In the face of the Sun you may fee God's 
 beauty ; in the fire you may feel his heat warming; 
 in the water his gentlenefs to refrefh you ; he it is 
 that comforts your fpirit when you have taken Cor- 
 
S. 3. PRESENCE OF GOD, 35 
 
 dials : it is the dew of Heaven that makes your 
 field give you bread ; and the breafts of God are the 
 bottles that minifter drink to your neceffities. This 
 Philofophy, which is obvious to every man's experi- 
 ence, is a good advantage to our piety, and by this 
 ad: of underftanding our wills are checked from vio- 
 lence and mifdemeanour. 
 
 4. In your retirement m^ikc Jrequent Colloquies or 
 fhort difcourfings between God and thy own Soul. 
 Seven times a day do I praife thee : and in the night 
 
 feafon alfo I thought upon thee while I was walking. 
 So did David: and every adt of complaint or thankf- 
 giving, every acfl of rejoicing or of mourning, every 
 petition and every return of the heart in thefe inter- 
 courfes, is a going to God, an appearing in his pre- 
 fence, and a reprefenting him prefent to thy fpirit 
 and to thy neceffity. And this was long fince by a 
 fpiritual perfon called, a building to God a Chapel in 
 our heart. It reconciles Martha's employment with 
 Marys Devotion, Charity and Religion, the neceffi- 
 ties of our calling and the employments of devotion. 
 For thus in the midft of the works of your Trade, 
 you may retire into your Chapel [your Heart] and 
 converfe with God by frequent addreffes and returns. 
 
 5. Reprefent and offer to God aBs of love and fear y 
 which are the proper eifedls of this apprehenfion, 
 and the proper exercife of this confideration. For 
 as God is every where prefent by his power ^ he calls 
 for reverence and godly fear : as he is prefent to thee 
 in all thy needsy and relieves them, he deferves thy 
 love: and fince in every accident of our lives we 
 find one or other of thefe apparent, and in moft 
 things we fee both, it is a proper and proportionate 
 
36 PRACriCE OF THE C, i. 
 
 return, that to every fuch demonftration of God, we 
 exprefs ourfelves fenfible of it by admiring the Di- 
 vine goodnefs, or trembHng at his prefence, ever 
 obeying him becaufe we love him, and ever obeying 
 him becaufe we fear to offend him. This is that 
 which Enoch did, who thus walked with God. 
 
 6. Let us remember that God is in us, and that 
 
 we are in him : we are his workmanfhip, let us not 
 
 deface it ; we are in his prefence, let us not pollute 
 
 it by unholy and impure adlions. God 
 Ifa. 26. 12. ^ ^ _ -^ , ^ , . 
 
 hath aljo wrought all our works in us : 
 
 and becaufe he rejoices in his own works, if we de- 
 file them, and make them unpleafant to him, we 
 walk perverfely with God, and he will walk crook- 
 edly toward us. 
 
 7. God is in the bowels of thy brother; refrefh 
 them when he needs it, and then you give your 
 alms in the prefence of God, and to God, and he feels 
 the relief which thou provideft for thy brother. 
 
 8. God is in every place ; fuppofe it therefore to 
 be a Church : and that decency of deportment and 
 piety of carriage, which you are taught by Religion 
 or by cuftom or by civility and public manners to ufe 
 in Churches, the fame ufe in all places : with this dif- 
 ference only, that in Churches let your deportment 
 be religious in external forms and cicrumftances alfo ; 
 but there and every where let it be religious in ab- 
 ftaining from fpiritual indecencies, and in readinefs 
 to do good actions : that it may not be faid of us as 
 
 jer. II. 15. fecun. God oncc compkincd of his peo- 
 vulg.Edit. pi^^ ^^^ ^^^^ ^^ ^^^^^,^^ j^^^ 
 
 wickednefs in my houfe ? 
 
 9. God is in every creature : be cruel towards none. 
 
S. 3. PRESENCE OF GOD, 37 
 
 neither abufe any by intemperance. Remember 
 that the creatures, and every member of thy own 
 body is one of the leffer cabinets and receptacles of 
 God. They are fuch which Go J hath blefled with 
 his prefence, hallowed by his touch, and feparated 
 from unholy ufe by making them to belong to his 
 dwelling. 
 
 10. He walks as in the prefence of God thatcon- 
 verfes with him in frequent prayer and frequent 
 communion, that runs to him in all his neceffities, 
 that afks counfel of him in all his doubtings, that 
 opens all his wants to him, that weeps before him 
 for his fins, that afks remedy and fupport for his 
 weaknefs, that fears him as a Judge, reverences him 
 as a Lord, obeys him as a Father, and loves him as 
 a Patron. 
 
 T/ie Benefits of this exercife. 
 
 The benefits of this confideration and exercife 
 being univerfal upon all the parts of piety, I fhall 
 lefs need to fpecify any particulars ; but yet moft 
 properly this exercife of confidering the Divine pre- 
 fence is, I . An excellent help to prayer ^ producing 
 in us reverence and awfulnefs to the Divine Majefl:y 
 of Gody and ad:ual devotion in our offices. 2. It pro- 
 duces a confidence in Gody and fearleflhefs of our 
 enemies, patience in trouble, and hope of remedy, 
 fince God is fo nigh in all our fad accidents, he is a 
 difpofer of the hearts of men and the events of 
 things, he proportions out our trials, and fupplies us 
 with remedy, and where his rod fir ikes usy his fi off' 
 fupports us. To which we may add this, that God, 
 who is always with us, is efpecially by promife with 
 
38 PRACTICE OF THE C. i. 
 
 us in tribulation y to turn the mifery into a mercy, 
 and that our greateft trouble may become our ad- 
 vantage by entitling us to a new manner of the Di- 
 vine prefence. 3. It is apt to produce y'^j/ and rejoic- 
 ing in Gody we being more apt to delight in the 
 partners and witneffes of our converfation ; every 
 degree of mutual abiding and converfing being a re- 
 lation and an endearment : we are of the fame 
 houfehold with God ; he is with us in our natural 
 aftions to preferve us, in our recreations to reftrain 
 us, in our public actions to applaud or reprove us, 
 in our private to obferve us, in our fleeps to watch 
 by us, in our watchings to refrefh us : and if we 
 walk with God in all his ways as he walks with us 
 in all oursy we fhall find perpetual reafons to enable 
 us to keep that rule of God, Rejoice in the Lord al- 
 ways, and again I fay rejoice. And this puts me in 
 mind of a faying of an old religious perfon, [There 
 is one way of overcoming: our 
 
 In vita St. Antho. , ., -^ . ... , ^ . , 
 
 gholtly enemies; ipiritual mirth, 
 and a perpetual bearing of God in our minds.] 
 This effeftively refifts the Devil, and fuifers us to 
 receive no hurt from him. 4. This exercife is apt 
 alfo to enkindle holy dejires of the enjoyment of God, be- 
 caufe it produces joy when we do enjoy him ; the 
 fame defires that a weak man hath for a Defender, 
 the fick man for a Phyfician, the poor for a Patron, 
 the child for his Father, the efpoufed Lover for her 
 betrothed. 5. From the fame fountain are apt to 
 iflue humility of fpirit, apprehenfions of our great 
 diftance and our great needs, our daily wants and 
 hourly fupplies, admiration of God's unfpeakable 
 mercies : It is the caufe of great modefty and de- 
 
S, 3. PRESENCE OF GOD, 39 
 
 cency in our adlions ; it helps to recolledlion of 
 mind, and reftrains the fcatterings and loofenefs of 
 wandering thoughts ; it eftabUfhes the heart in 
 good purpofes, and leadeth on to perfeverance ; it 
 gains purity and perfection, (according to the faying 
 of God to Abraham y Walk before me, and be perfeB) 
 holy fear, and holy love, and indeed every thing that 
 pertains to holy living : when we fee ourfelves 
 placed in the Eye of God, who fets us on work and 
 will reward us plenteoufly, to ferve him with an 
 Eyefervice is very pleafing; for he alio fees the 
 heart : and the want of this confideration was de- 
 clared to be the caufe why Ifrael finned fo grievoufly, 
 \^For they fay, the Lord hathforfaken the Ezek. 9. 9, 
 earth, and the Lord feet h not : therefore ^^^^' '°- "* 
 the land is full of blood, and the city full of perverfenefs.'] 
 What a child would do in the eye of his Father, and 
 a Pupil before his Tutor, and a Wife in the prefence 
 of her Hufband, and a Servant in the fight of his 
 Mafter, let us always do the fame : for we are made 
 a fpeBacle to God, to Angels, and to men ; we are al- 
 ways in the fight and prefence of the All-feeing and 
 Almighty God, who alfo is to us a Father and a 
 Guardian, a Hulband and a Lord. 
 
 Prayers and Devotions according to the religion and 
 purpofes of the foregoing Confederations, 
 
 I. 
 
 For grace to fpend our time well, 
 
 O ETERNAL God, who from all eternity doll 
 behold and love thy own glories and perfed:ions 
 infinite, and has created me to do the work of God 
 
40 DEVOTIONS FOR AdC, i. 
 
 after the manner of men, and to ferve thee in this 
 generation, and according to my capacities ; give me 
 thy grace, that I may be a curious and prudent 
 ipender of my time, fo as I may beft prevent or re- 
 fift all temptation, and be profitable to the Chrif- 
 tian Commonw^ealth, and by difcharging all my 
 duty may glorify thy Name. Take from me all 
 flothfulnefs, and give me a diligent and an ad:ive 
 fpirit, and wifdom to choofe my employment ; that 
 I may do w^orks proportionable to my perfon, and 
 to the dignity of a Chriftian, and may fill up all 
 the fpaces of my time vsrith aftions of Religion and 
 Charity; that v^hen the Devil aflaults me, he may 
 not find me idle, and my deareft Lord at his fud- 
 den coming may find me bufy in law^ful, neceflary 
 and pious aftions, improving my talent intrufted to 
 me by thee, my Lord, that I may enter into the 
 joy of my Lord, to partake of his eternal felicities, 
 even for thy mercy fake, and for my deareft Sa- 
 viour's fake. Amen. 
 
 Here follows the devotion of ordinary days ; for the 
 right employment of thofe portions of time which 
 every day muft allow for Religion. 
 
 The firfl Prayers in the Morning as foon as we are 
 drejfed. 
 
 Humbly and reverently compofe yourfelf with heart 
 lift up to God a7td your head bowed y and meekly 
 kneeling upon your knees , fay the Lord's Prayer : 
 after which ufe the following Collects ^ or as many 
 of them as you /hall choofe. 
 
 Our Father w^hich art in Heaven, &c. 
 
Add. ORDINARY DATS. 41 
 
 H 
 
 An Adl of Adoration, being the Song that the 
 Angels Jing in Heaven, 
 
 OLY, Holy, Holy, Lord God Al- 
 mighty, which was, and is, and is 
 
 to come : Heaven and Earth, Angels and Men, the 
 Air and the Sea give glory, and honour, 
 and thanks to him that fitteth on the 
 throne, who liveth for ever and ever. All the blefled 
 fpirits and Souls of the righteous caft 
 their crowns before the throne, and "*"' ^°* 
 
 worfhip him that liveth for ever and ever. * Thou 
 art worthy, O Lord, to receive glory, and honour, 
 and power; for thou haft created all things, and 
 for thy pleafure they are and were crea- 
 ted. * Great and marvellous are thy 
 works, O Lord God Almighty : Juft and true are thy 
 ways, thou King of Saints. Thy wifdom is infinite, 
 thy mercies are glorious ; and I am not worthy, O 
 Lord, to appear in thy prefence, before whom the 
 Angels hide their faces. O Holy and Eternal Jefus, 
 Lamb of God, who wert flain from the beginning of 
 the world, thou haft redeemed us to God by thy blood 
 out of every nation, and haft made us unto our God 
 Kings and Priefts, and we ftiall reign with thee for 
 ever. Bleffing, honour, glory and power be unto 
 him that fitteth on the throne, and to the Lamb for 
 ever. Amen, 
 
 IL 
 
 An A5l of Thankf giving y being the Song of David 
 
 for the Morning, 
 
 OING praifes unto the Lord, O ye Saints of his, 
 
 ^^ and give thanks to him for a remembrance of 
 
42 DEVOTIONS FOR Ad, C, i. 
 
 his holinefs. For his wrath endure th but the twink- 
 Hng of an eye, and in his pleafure is Hfe : heavinefs 
 may endure for a night, but joy cometh in the morn- 
 ing. Thou, Lord, haft preferved me this night from 
 the violence of the fpirits of darknefs, from all fad 
 cafualties and evil accidents, from the v^rath v^hich 
 I have every day deferved : thou haft brought my 
 Soul out of hell, thou haft kept my life from them 
 that go down into the pit : thou haft fhewed me 
 marvellous great kindnefs, and haft bleffed me for 
 ever : the greatnefs of thy glory reacheth unto the 
 heavens, and thy truth unto the clouds. Therefore 
 ihall every good man iing of thy praife w^ithout 
 ceafing. O my God, I will give thanks unto thee 
 for ever. Allelujah, 
 
 III. 
 
 An A5t of Oblation or prefenting our/elves to God 
 for the day, 
 IV /TOST Holy and Eternal God, Lord and Sover- 
 ^^^ eign of all the creatures, I humbly prefent to 
 thy Divine Majefty myfelf, my Soul and body, my 
 thoughts and my words, my adlions and intentions, my 
 paftions and my fufferings, to be difpofed by thee to 
 thy glory, to be bleffed by thy providence, to be 
 guided by thy counfel, to be fandified by thy Spirit, 
 and afterwards that my body and Soul may be re- 
 ceived into glory : for nothing can perifh which is 
 under thy cuftody ; and the enemy of Souls cannot 
 devour what is thy portion, nor take it out of thy 
 hands. This day, O Lord, and all the days of my 
 life I dedicate to thy honour, and the ad:ions of my 
 calling to the ufes of grace, and the ReHgion of all 
 
Ad. C. I. ORDINARY DATS, 43 
 
 my days to be united to the merits and interceffion 
 of my holy Saviour Jefus^ that in him and for him 
 I may be pardoned and accepted. Amen. 
 
 IV. 
 
 An A5i of Repentance or Contrition. 
 T^OR as for me, I am not worthy to be called thy 
 ^ fervant, much lefs am I worthy to be thy fon ; 
 for I am the vileft of finners and the worft of men, a 
 lover of the things of the world and a defpifer of the 
 things of God, [proud and envious y lujtful and intem- 
 perate^ greedy of fin and impatient of reproof, de- 
 firous to feem holy and negligent of being fo, tranf- 
 ported with intereft, fool'd with prefumption and 
 falfe principles, difturbed with anger, with a peevifh 
 and unmortified fpirit, and difordered by a whole 
 body of fin and death. Lord, pardon all my fins for 
 my fweetefl: Saviour's fake : thou who didfl: die for me. 
 Holy Jefusy fave me and deliver me : referve not my 
 fins to be punifhed in the day of wrath and eternal 
 vengeance ; but wafh away my fins, and blot them 
 out of thy remembrance, and purify my Soul with 
 the waters of repentance and the blood of the crofs; 
 that for what is pafl: thy wrath may not come out 
 againfl: me, and for the time to come I may never 
 provoke thee to anger or to jealoufy. O jufl: and dear 
 Gody be pitiful and gracious to thy fervant. Amen. 
 
 V. 
 
 The Prayer or Petition. 
 
 "DLESS me, gracious Gody in my calling to fuch 
 -*^ purpofes as thou fhalt choofe for me, or employ 
 me in : Relieve me in all my fadnefles, make my 
 
44 DEVOTIONS FOR Ad C. i. 
 
 bed in my iicknefs, give me patience in my forrows, 
 confidence in thee, and grace to call upon thee in 
 all temptations. O be thou my guide in all my ac- 
 tions, my Proteftor in all dangers : give me a 
 healthful body, and a clear underftanding, a fandli- 
 fied and juft, a charitable and humble, a religious 
 and a contented fpirit : let not my life be miferable 
 and v^retched, nor my name ftained with fin and 
 ihame, nor my condition lifted up to a tempting 
 and dangerous fortune ; but let my condition be 
 bTeffed, my converfation ufeful to my Neighbours 
 and pleafing to thee, that w^hen my body fhall lie 
 down in its bed of darknefs, my Soul may pafs into 
 the Regions of light, and live with thee for ever, 
 through Jefus Chrift. Amen, 
 
 VI. 
 
 An A5i of Inter cejjion or Prayer for others, to be ad- 
 ded to this or any other Ofice, as our Devotion, or 
 Duty, or their Needs Jliall determine us. 
 
 GOD of infinite mercy, who haft compaffion 
 
 o 
 
 on all men, and relieveft the neceffities of all 
 that call to thee for help, hear the prayers of thy 
 fervant who is unworthy to alk any petition for him- 
 felf, yet in humility and duty is bound to pray for 
 others. 
 
 * O let thy mercy defcend upon the whole Church, 
 preferve her in truth and peace, in 
 
 Tor the Church. ^ , . r r • n n 
 
 unity and fafety, in all ftorms, and 
 againft all temptations and enemies ; that Ihe offer- 
 ing to thy glory the never-ceafing facrifice of prayer 
 and thankfgiving, may advance the honour of her 
 
AdCi. ORDINART DATS. 45 
 
 Lord, and be filled with his Spirit, and partake of 
 his glory. Amen, 
 
 * In mercy remember the King ; preferve his 
 perfon in health and honour, his 
 
 , « IT • 1 • ^0^ tfi^ King. 
 
 crown m wealth and dignity, his 
 kingdoms in peace and plenty, the Churches under 
 his protection in piety and knowledge, and a flridl 
 and holy Religion : keep him perpetually in thy 
 fear and favour, and crown him with glory and im- 
 mortality. Amen, 
 
 * Remember them that minifter about holy things, 
 let them be clothed with righte- 
 
 oufnefs, and fing with joyfulnefs. °' '^ ^^^^' 
 Amen, 
 
 * Blefs thy fervant [my Wife, or Hufband] with 
 health of body and of fpirit. O 
 
 1 1 1 1 r 1 1 1 rr* 1 ■^^'' ^^\f^ °^ Hufband. 
 
 let the hand or thy bleliing be 
 upon his [or her] head night and day, and fupport 
 him in all neceffities, ftrengthen him in all tempta- 
 tions, comfort him in all his forrows, and let him be 
 thy fervant in all changes; and make us both to 
 dwell with thee for ever in thy favour, in the light 
 of thy countenance, and in thy glory. Amen, 
 
 * Blefs my Children with healthful bodies, with 
 good underftandings, with the 
 
 , . r r \ r ' • • i P°^ '^^^ Children. 
 
 graces and girts 01 thy ipirit, with 
 fweet difpofitions and holy habits, and fandlify them 
 throughout in their bodies and Souls and fpirits, and 
 keep them unblamable to the coming of the Lord 
 yefus. Amen, 
 
 * Be pleafed, O Lord, to remember my friends, 
 all that have prayed for me, and p,, priends and 
 
 all that have done me good. [Here Benefaaors. 
 
46 DEVOTIONS FOR Ad. C. i. 
 
 name fuch whom you would fpe daily recommend.^ Do 
 thou good to them and return all their kindnefs 
 double into their own bofom, rewarding them with 
 bleffings, and fandtifying them with thy graces, and 
 bringing them to glory. 
 
 ^ Let all my family and kindred, my neighbours 
 ^ ., and acquaintance \here 7iame what 
 
 tor our Family. -*■ . ^ 
 
 other relation you pleaje] receive 
 the benefit of my prayers, and the bleflings of God ; 
 the comforts and fupports of thy providence, and the 
 fandiification of thy Spirit. 
 
 * Relieve and comfort all the perfecuted and af- 
 ^ „ . flid:ed : fpeak peace to troubled 
 
 For all tn mtfery. . -^^ -r — ^— " T~ ' 
 
 conlciences : Itrengthen the weak : 
 confirm the ftrong : infl:rud: the ignorant : deliver 
 the oppreffed from him that fpoileth him, and relieve 
 the needy that hath no helper; and bring us all by the 
 waters of comfort and in the ways of righteoufnefs 
 to the kingdom of reft and glory, through Jefus 
 Chrift our Lord. Amen. 
 
 To God the Father of our Lord Jefus Chrift, To 
 the eternal Son that was incarnate and born of a Vir- 
 gin, To the Spirit of the Father and the Son, be all 
 honour and glory, worfhip and thankfgiving now 
 and for ever. Amen. 
 
 Another Form of Prayer for the Morning. 
 
 In the Name of the Father, and of the Son, and of the 
 Holy Ghoji, Our Father, &c. 
 
 L 
 1\/rOST glorious and eternal God, Father of mercy, 
 ^^-^ and God of all comfort, I worfhip and adore 
 
Ad. C. I. ORDINART DAl^S, 47 
 
 thee with the loweft humility of my Soul and body, 
 and give thee all thanks and praife for thy infinite and 
 effential glories and perfedions, and for the continual 
 demonftration of thy mercies upon me, upon all 
 mine, and upon thy holy Catholic Church. 
 
 II. 
 
 I ACKNOWLEDGE, dear God, that I have de- 
 ferved the greateft of thy wrath and indignation ; 
 and that if thou hadfl: dealt with me according to my 
 deferving, I had now at this inftant been defperately 
 bewailing my miferies in the forrows and horrors 
 of a fad eternity. But thy mercy triumphing over 
 thy juftice and my fins, thou hafl: fl:ill continued to 
 me life and time of repentance ; thou haft opened 
 to me the gates of grace and mercy, and perpetually 
 calleft upon me to enter in and to walk in the paths 
 of a holy life, that I might glori^ 
 rified of thee eternally. 
 
 III. 
 
 BEHOLD, O God, for this"^ 
 fpeakable goodnefs, for the prelerval . 
 this night, and for all other thy graces and bleflings, 
 I oflfer up my Soul and body, all that I am, and all 
 that I have, as a Sacrifice to thee and thy fervice ; 
 humbly begging of thee to pardon all my fins, to 
 defend me from all evil, to lead me into all good, 
 and let my portion be amongft thy redeemed ones 
 in the gathering together of the Saints, in the King- 
 dom of grace and gloiy. 
 
48 DEVOTIONS FOR AdC.i, 
 
 IV. 
 
 GUIDE me, O Lord, in all the changes and va- 
 rieties of the world, that in all things that fhall 
 happen, I may have an evennefs and tranquillity of 
 fpirit ; that my Soul may be wholly refigned to thy 
 Divineft Will and pleafure, never murmuring at thy 
 gentle chaftifements and fatherly corredlion, never 
 waxing proud and infolent, though I feel a torrent 
 of comforts and profperous fuccefles. 
 
 V. 
 
 FIX my thoughts, my hopes and my defires upon 
 Heaven and heavenly things ; teach me to de- 
 fpife the world, to repent me deeply for my fins ; 
 give me holy purpofes of amendment, and ghoftly 
 ftrength and affiftances to perform faithfully what- 
 foever I fhall intend pioufly. Enrich my under- 
 ftanding with an eternal treafure of Divine truths, 
 that I may know thy will ; and thou who workeft 
 in us to will and to do of thy good pleafure, teach 
 me to obey all thy Commandments, to believe all 
 thy Revelations, and make me partaker of all thy 
 gracious promifes. 
 
 VI. 
 
 TEACH me to watch over all thy ways, that I 
 may never be furprifed by fudden temptations 
 or a carelefs fpirit, nor ever return to folly and vanity. 
 Set a watch, O Lord, before my mouthy and keep 
 the door of my lips, that I offend not in my tongue 
 neither againfl piety nor charity. Teach me to 
 think of nothing but thee, and what is in order to 
 
AdC.i. ORDINARY DAYS. 49 
 
 thy glory and fervice ; to fpeak nothing but thee 
 and thy glories ; and to do nothing but what becomes 
 thy fervant, whom thy infinite mercy by the graces 
 of thy holy Spirit hath fealed up to the day of Re- 
 demption. 
 
 VII. 
 
 LET all my paffions and afFe(flions be fo mortified 
 and brought under the dominion of grace, that 
 I may never by deliberation and purpofe, nor yet by 
 levity, raflinefs, or inconfideration offend thy Divine 
 Majefty. Make me fuch as thou wouldft have me 
 to be : ftrengthen my faith, confirm my hope, and 
 give me a daily increafe of charity, that this day and 
 ever I may ferve thee according to all my opportu- 
 nities and capacities ; growing from grace to grace, 
 till at laft by thy mercies I (hall receive the confum- 
 ination and perfedlion of grace, even the glories of 
 thy Kingdom in the full fruition of the face and ex- 
 cellencies of God the Father, the Son, and the holy 
 Ghoft, to whom be glory and praife, honour and 
 adoration given by all Angels, and all Men, and all 
 creatures, now and to all eternity. Amen, 
 
 To this may be added the Prayer of Inter cejjion for 
 others whom we are bound to remember y which is 
 
 . at the end of the foregoing Prayer ; or elfe you 
 may take fuch fpecial Prayers which follow at the 
 end of the fourth Chapter [for Parents, for Chil- 
 dren, Gfr.] 
 
 After which conclude with this Ejaculation, 
 
 Now in all tribulation and anguifh of fpirit, in all 
 
 E 
 
50 DEVOriONS FOR Add. 
 
 dangers of Soul and body, in profperity and adver- 
 fity, in the hour of death and in the day of Judg- 
 ment, holy and moft blefled Saviour J ejus ^ have 
 mercy upon me, fave me and deHver me and all 
 faithful people. Amen. 
 
 Between this and noon ufually are f aid the public 
 Prayers appointed by Authority^ to which all the 
 Clergy are obliged, and other devout perfons that 
 have leifure to accompany them. 
 
 After noon or at any time of the day, when a devout 
 perfon retires into his clofet for private Prayer , or 
 fpiritual exercifes, he may fay the following devo- 
 tions. 
 
 I 
 
 An exercife to he ufed at any time of the day, 
 
 N the Name of the Father, and of the Son, ^c. 
 Our Father, &c. 
 
 The Hymn colleBed out of the PfalmSy recounting the 
 excellencies and greatnefs of God, 
 
 O be joyful in God all ye lands, fng praifes unto the 
 honour of his Name, make his name to be 
 glorious. * O come hither and behold 
 the works of God, how wonderful he is in his doings to- 
 wards the children of men. He ruleth with his power 
 for ever. 
 
 He is the father of the fatherlefs , and defendeth the 
 caufe of the widow, even God in his holy 
 
 Pfal. 68.5,6. , i.. -r^ ' 1 ^ 1 1 11 
 
 habitation. He is the God that maketb 
 
MC, I. ORDINART DATS. 51 
 
 men to be of one mind in a houfe, and bringeth the pri- 
 foners out of captivity ; but letteth the runagates con- 
 tinue infcarcenefs. 
 
 It is the Lord that commandeth the waters ^ it is the 
 glorious God that maketh the thunder. 
 * // is the Lord that ruleth thefea : the 
 voice of the Lord is mighty in operation^ the voice of 
 the Lord is a glorious voice. 
 
 Let all the earth fear the Lord : Jiand in awe of 
 him all ye that dwell in the world. Thou 
 /halt Jhew us wonderful things in thy Vf^'}^' ^* 
 righteoufnefsy O God of our falvation, 
 thou that art the hope of all the ends of the Earth, and 
 of them that remain in the broad Sea, 
 
 Glory be to the Father, Gfc. 
 
 Or this. 
 
 O Lord^ thou art my God, I will exalt thee : I will 
 praife thy Name, for thou haji done won- 
 derful things : thy counfels of old are 
 faithfulnefs and truth. 
 
 Thou in thy Jtrengthfettejl faji the Mountains, and 
 art girded about with power. Thou 
 Jtilleji the raging of the Sea, and the noife 
 of his waves, and the madnefs of his people. 
 
 They alfo that remain in the uttermoji parts of the 
 Earth (hall be afraid at thy tokens ; thou 
 that makeji the outgoings oj the morning 
 and evening to praife thee, 
 
 O Lord God of Hojis, who is like unto thee ? thy 
 truth, moji mighty Lord, is on every fde. 
 Among the gods there is none like unto y{^'u'% 
 thee ; O Lord, there is none that can do 
 
52 DEVOriONS FOR Ad C. i. 
 
 as thou doeji. * For thou art great and doeji won- 
 drous things, thou art God alone. 
 
 God is very greatly to be feared in the counfel of the 
 Saints, and to he had in reverence of all 
 them that are round about him. 
 Right eoufnefs and equity is in the habitation of thy feat, 
 mercy and truth /hall go before thy face. 
 Pfai ^6 6^ * Glory and wor/hip are before him, 
 power and honour are in his SanBuary. 
 T^hoUy Lord, art the thing that I long for, thou art 
 my hope even from my youth. Through 
 thee have I been holden up ever f nee I 
 was born \ thou art he that took me out of my mother's 
 womb : my praife Jhall be always of thee. 
 
 Glory be to the Father, &c. 
 
 After this may be read fome portion of holy Scrip- 
 ture out of the New Tejiament or out of the Sa- 
 piential books of the Old, viz. Proverbs, Eccle- 
 liaftes, &c. becaufe thefe are of great ufe to piety 
 and to civil converfation. Upon which when you 
 have a while meditated, humbly compofing yourfelf 
 upon your knees, fay as followeth. 
 
 Ejaculations. 
 
 My help Jlandeth in the name of the Lord who hath 
 
 pfai. 124. 7. made Heaven and Earth. 
 Shew the light of thy countenance upon thy fervant, 
 
 Pfai. 80. 3. and I Jhall befafe. 
 Do well, O Lord, to them that be true of heart, and 
 
 Pfai. 125.4. evermore mightily defend them. 
 DireB me in thy truth and teach me, for thou art 
 
 Pfai. 25. 5. my Saviour and my great Mafter. 
 
AdC.Y, ORDINARY DATS, 53 
 
 Keep me from fin and death eternal, and from my 
 enemies vifible and invifible. 
 
 Give me grace to live a holy life, and thy favour 
 that I may die a godly and happy death. 
 
 Lord, hear the prayer of thy fervant, and give me 
 thy holy Spirit. 
 
 The Prayer, 
 
 O ETERNAL God, merciful and gracious, 
 vouchfafe thy favour and thy blefling to thy 
 fervant : let the love of thy mercies and the dread 
 and fear of thy Majefty make me careful and inqui- 
 fitive to fearch thy will, and diligent to perform it, 
 and to perfevere in the praftices of a holy life, even 
 to the laft of my days. 
 
 IL 
 
 KEEP me, O Lord, for I am thine by creation ; 
 guide me, for I am thine by purchafe, thou 
 haft redeemed me by the blood of thy Son ; and 
 love me vv^ith the love of a Father, for I am thy 
 child by adoption and grace : let thy mercy pardon 
 my fins, thy providence fecure me from the punifh- 
 ments and evils I have deferved, and thy care watch 
 over me, that I may never any more offend thee : 
 make me in malice to be a child; but in under- 
 ftanding, piety, and the fear of God, let me be a 
 perfedl man in Chrift, innocent and prudent, readily 
 furnifhed and inftrudled to every good work. 
 
54 DEVOriONS FOR Ad C. i. 
 
 III. 
 
 KEEP me, O Lord from the deftroying Angel, 
 and from the wrath of God : let thy anger 
 never rife againft me, but thy rod gently correfl: my 
 follies, and guide me in thy ways, and thy ftaif fup- 
 port me in all fufferings and changes. Preferve me 
 from fradiure of bones, from noifome, infeftious and 
 fharp ficknelTes, from great violences of Fortune and 
 fudden furprifes : keep all my fenfes entire till the 
 day of my death, and let my death be neither fudden, 
 untimely, nor unprovided : let it be after the com- 
 mon manner of men, having in it nothing extraor- 
 dinary, but an extraordinary piety, and the manifeft- 
 ation of thy great and miraculous mercy. 
 
 IV. 
 
 LET no riches make me ever forget myfelf, no 
 poverty ever make me to forget thee : Let no 
 hope or fear, no pleafure or pain, no accident with- 
 out, no weaknefs within, hinder or difcompofe my 
 duty, or turn me from the ways of thy Command- 
 ments. O let thy fpirit dwell with me for ever, 
 and make my Soul juft and charitable, full of honefty, 
 full of Religion, refolute and conftant in holy pur- 
 pofes, but inflexible to evil. Make me humble 
 and obedient, peaceable and pious : let me never 
 envy any man's good, nor deferve to be defpifed 
 myfelf: and if I be, teach me to bear it with meek- 
 nefs and charity. 
 
AdCi, ORDINART DATS. 55 
 
 V. 
 
 CI IVE me a tender confcience ; a converfation dif- 
 ^ creet and affable, modeft and patient, liberal 
 and obliging ; a body chafte and healthful, compe- 
 tency of living according to my condition, content- 
 ednefs in all eftates, a refigned will and mortified 
 affedlions : that I may be as thou wouldft have me, 
 and my portion may be in the lot of the righteous, 
 in the brightnefs of thy countenance, and the glories 
 of eternity. Amen, 
 
 * Holy is our God. * Holy is the Almighty. 
 * Holy is the Immortal. Holy, holy, holy 
 Lord God of Sabaoth, have mercy upon me. 
 
 A form of Prayer for the Evening to be f aid by fuch 
 who have not time or opportunity to fay the public 
 Prayers appointed for this office. 
 
 o 
 
 I. 
 
 ETERNAL God, great Father of Men and 
 Aneels, w^ho haft eftablifhed 
 
 1 T X 1 1 T^ 1 • E<vening Prayer. 
 
 the Heavens and the Earth m a 
 wonderful order, making day and night to fucceed 
 each other ; I make my humble addrefs to thy Di- 
 vine Majefty, begging of thee mercy and proteftion 
 this night and ever. O Lord, pardon all my fins, 
 my light and rafh words, the vanity and impiety of 
 my thoughts, my unjuft and uncharitable acftions, 
 and whatfoever I have tranfgreffed againft thee this 
 day, or at any time before. Behold, O God, my 
 Soul is troubled in the remembrance of my fins, in 
 
56 DEVOTIONS FOR AdCi. 
 
 the frailty and iinfulnefs of my flefh expofed to 
 every temptation, and of itfelf not able to refift any. 
 Lord God of mercy, I earneftly beg of thee to give 
 me a great portion of thy grace, fuch as may be fuffi- 
 cient and effeftual for the mortification of all my 
 fins and vanities and diforders : that as I have for- 
 merly ferved my luft and unworthy defires, fo now^ 
 I may give myfelf up wholly to thy fervice and the 
 fludies of a holy life. 
 
 II. 
 
 BLESSED Lord, teach me frequently and fadly 
 to remember my fins ; and be thou pleafed to 
 remember them no more : let me never forget thy 
 mercies, and do thou fl:ill remember to do me good. 
 Teach me to walk always as in thy prefence : En- 
 noble my Soul with great degrees of love to thee, 
 and confign my fpirit with great fear, religion and 
 veneration of thy holy Name and laws ; that it may 
 become the great employment of my whole life to 
 ferve thee, to advance thy glory, to root out all the 
 accurfed habits of fin, that in holinefs of life, in hu- 
 mility, in charity, in chafl:ity and all the ornaments 
 of grace, I may by patience wait for the coming of 
 our Lord J ejus. Amen, 
 
 III. 
 
 TEACH me, O Lord, to number my days, that 
 I may apply my heart unto wifdom ; ever to 
 remember my laft end, that I may not dare to fin 
 againft thee. Let thy holy Angels be ever prefent 
 with me to keep me in all my ways from the malice 
 
AdC.i, ORDINART DATS, ^7 
 
 and violence of the fpirits of darknefs, from evil 
 company, and the occaiions and opportunities of 
 evil, from perifhing in popular judgments, from all 
 the ways of finful fhame, from the hands of all mine 
 enemies, from a finful life, and from defpair in the 
 day of my death. Then, O brighteft Jefu, fhine 
 glorioufly upon me, let thy mercies and the light of 
 thy countenance fuftain me in all my agonies, weak- 
 nefles and temptations. Give me opportunity of a 
 prudent and fpiritual Guide, and of receiving the 
 holy Sacrament ; and let thy loving Spirit fo guide 
 me in the w^ays of peace and fafety, that with the 
 tefl:imony of a good confcience and the fenfe of thy 
 mercies and refrefhment, I may depart this life in 
 the unity of the Church, in the love of God, and a 
 certain hope of falvation through Jefus Chrift our 
 Lord and mofl: blefl^ed Saviour. Amen, 
 
 Our Father, &c. 
 
 Another form of Evening Prayer which may alfo be 
 ufed at bed-time. 
 
 Our Father, Gfr. 
 
 I WILL lift up my eyes unto the hills y from whence 
 Cometh my help. 
 
 My help cometh of the Lord which ^^^^' "'' '' ^''* 
 made heaven and earth. 
 
 He will not fuffer thy foot to- be moved: he that 
 keepeth thee will 7iot Jlumber. 
 
 Behold, he that keepeth Ifrael Jljall neither Jlumber 
 nor fie ep, 
 
 The Lord is thy keeper y the Lord is thy foade upon 
 thy right hand. 
 
58 DEVOTIONS FOR Ad, C. i 
 
 The fun Jhall not finite thee by day, neither the moon 
 by night. 
 
 The Lord Jhall preferve thee from all evil ; he /hall 
 preferve thy Soul. 
 
 The Lord Jhall preferve thy going out and thy coming 
 in, from this time forth for evermore. 
 
 Glory be to the Father, &c. 
 
 I. 
 
 VISIT, I befeech thee, O Lord, this habitation 
 with thy mercy, and me with thy grace and 
 falvation. Let thy holy Angels pitch their tents 
 round about and dwell here, that no illulion of the 
 night may abufe me, the fpirits of darknefs may not 
 come near to hurt me, no evil or fad accident op- 
 prefs me ; and let the eternal Spirit of the Father 
 dwell in my Soul and body, filling every corner of 
 my heart with light and grace. Let no deed of 
 darknefs overtake me ; and let thy bleffing, moil: 
 bleifed God, be upon me for ever, through Jefus 
 Chrift our Lord. Amen, 
 
 n. 
 
 INTO thy hands, moft bleifed Jefu, I commend 
 my Soul and body, for thou haft redeemed both 
 with thy moft precious blood. So blefs and fand:ify 
 my fleep unto me, that it may be temperate, holy 
 and fafe, a refreihment to my wearied body, to ena- 
 ble it fo to ferve my Soul, that both may ferve thee 
 with a never-failing duty. O let me never fleep in 
 fin or death eternal, but give me a watchful and a 
 
AdC, I. ORDINART DATS, 59 
 
 prudent fpirit, that I may omit no opportunity of 
 ferving thee ; that whether I fleep or wake, live or 
 die, I may be thy fervant and thy child : that when 
 the work of my life is done, I may reft in the bofom 
 of my Lord, till by the voice of the Archangel, the 
 trump of God, I fhall be awakened and called to fit 
 down and feaft in the eternal fupper of the Lamb. 
 Grant this, O Lamb of God, for the honour of thy 
 mercies, and the glory of thy name, O moft merci- 
 ful Saviour and Redeemer Jefus. Amen, 
 
 III. 
 
 BLESSED be the God and Father of our Lord 
 Jefusy who hath fent his Angels, and kept me 
 this day from the deftrudtion that walketh at noon, 
 and the arrow that flieth by day ; and hath given 
 me his Spirit to reftrain me from thofe evils to which 
 my own weakneffes, and my evil habits, and my un- 
 quiet enemies would eafily betray me. Blefled and 
 for ever hallowed be thy name for that never-ceaf- 
 ing fhower of bleffing by which I live, and am con- 
 tent and blefled, and provided for in all neceflities, 
 and fet forward in my duty and way to heaven. 
 * Blefling, honour, glory and power be unto him 
 that fitteth on the throne, and to the Lamb, for ever 
 and ever. Amen. 
 
 * Holy is our God. * Holy is the Almighty. 
 ^ Holy is the Immortal. Holy, holy, holy Lord 
 God of Sabaoth, have mercy upon me. 
 
6o DEVOTIONS FOR AdC, i 
 
 Ejaculations andjhort meditations to be ufed in the 
 Night when we wake. 
 
 Stand in awe and Jin not : commune with your own 
 heart upon your bed and be JlilL I will 
 lay me down in peace and Jleep : for thou 
 Lordy only makeji me to dwell infafety, 
 
 O Father of Spirits and the God of all flefh, have 
 mercy and pity upon all fick and dying Chriftians, 
 and receive the Souls vs^hich thou haft redeemed re- 
 turning unto thee. 
 
 Bleffed are they that dwell in the heavenly Jeru- 
 falemy where there is no need of the Sun^ 
 
 Rev. 21. 23. . , r 1 -h /r n' • • n 
 
 neither oj the Moon to Jhtne m tt : jor 
 
 the glory of God does lighten it, and the Lamb is the 
 
 light thereof. And there Jhall be no 
 
 night there, and they need no candle; for 
 
 the Lord God giveth them light, and they Jhall reign 
 
 for ever and ever. 
 
 Meditate on Jacob's wreftling with the Angel all 
 night : be thou alfo importunate with God for a 
 bleffing, and give not over till he hath bleffed thee. 
 
 Meditate on the Angel paffing over the children 
 o? Ifrael, and deftroying the Egyptians for difobedi- 
 ence and oppreffion. Pray for the grace of obedi- 
 dience and charity, and for the Divine protedlion. 
 
 Meditate on the Angel who deftroyed in a night 
 the whole army of the AJfyrians for fornication. 
 Call to mind the fins of thy youth, the fins of thy 
 bed ; and fay with David, My reins chaften me in the 
 night feaf on and my Soul refufeth comfort. Pray for 
 pardon and the grace of chaftity. 
 
MCl, ORDINART DATS. 6i 
 
 Meditate on the agonies of Chrift in the garden, 
 his fadnefs and affliction all that night ; and thank 
 and adore him for his love that made him fuffer fo 
 much for thee : and hate thy fins which made it ne- 
 ceflary for^he Son of God to fuffer fo much. 
 
 Meditate on the four lafl things, i. The cer- 
 tainty of Death. 2. The terrors of the day of 
 Judgment. 3. The joys of Heaven. 4. The pains 
 of Hell, and the eternity of both. 
 
 Think upon all thy friends which are gone before 
 thee, and pray that God would grant to thee to meet 
 them in a joyful refurredlion. 
 
 The day of the Lord will come as a thief in the nighty 
 in the which the heavens Jhall pafs 
 away with a great noifcy and the ele- ^ « e , 3. 10, u, 12. 
 ments Jhall melt with fervent heat^ the earth alfo and 
 the works that are therein Jhall be burnt up. Seeing 
 then that all thefe things Jhall be dijfolvedy what man- 
 ner of perfons ought we to be in all holy converfation and 
 godlinefsy Looking for and hajiening unto the coming of 
 the day of God ? 
 
 Lord, in mercy remember thy fervant in the day 
 of Judgment. 
 
 Thou fhalt anfwer for me, O Lord my God. In 
 thee, O Lord, have I trufled : let me never be con- 
 founded. Amen, 
 
 I DESIRE the ChriJlian Reader to obferve that all 
 thefe offices or forms of Prayer (if they Jhould 
 be ufed every day) would not fpend above an hour and 
 a half: but becaufe fome of them are double (and 
 fo but one of them to be ufed in one day) it is much 
 lefs : and by affording to God one hour in 24. thou 
 
 :'<)-*yv./vat 
 
62 DEVOTIONS FOR AdC, i. 
 
 mayejl have the comforts and rewards of devotion. 
 But he that thinks this is too muchy either is very hufy in 
 the world or very carelefs of heaven. However I have 
 parted the Prayers into fmaller portions y that he may 
 ufe which and how many he pleafe in any one of the 
 forms, 
 
 Ad^^Qi, 2. 
 
 A Prayer for Holy Intention in the beginning and 
 
 purfuit of any confderahle ABion, as 
 
 Study, Preachingy &c. 
 
 O ETERNAL God, who haft made all things 
 for man, and man for thy glory, fandtify my 
 body and Soul, my thoughts and my intentions, my 
 words and ad:ions, that whatfoever I ihall think, or 
 fpeak, or do, may be by me defigned to the glorifi- 
 cation of thy Name, and by thy bleffing it may be 
 effedlive and fuccefsful in the work of God, accord- 
 ing as it can be capable. Lord, turn my neceffities 
 into virtue, the works of nature into the works of 
 grace, by making them orderly, regular, temperate, 
 fubordinate, and profitable to ends beyond their own 
 proper efficacy : and let no pride or felf-feeking, no 
 covetoufnefs or revenge, no impure mixture or un- 
 handfome purpofes, no little ends and low imagina- 
 tions pollute my fpirit, and unhallow any of my 
 words and aftions : but let my body be a fervant of 
 my fpirit, and both body and fpirit fervants offefus ; 
 that doing all things for thy glory here, I may be 
 partaker of thy glory hereafter, through Jefus Chrift 
 our Lord. Amen, 
 
Add. ORDINARY DATS. 63 
 
 Ad Sea, 3. 
 
 A Prayer meditating and referring to the Divine 
 prefence. 
 
 This Prayer isfpecially to be ufed in temptation to 
 private Jins, 
 
 O Almighty God, infinite and eternal, thou fiUefl 
 all things with thy prefence ; thou art every 
 where by thy effence and by thy power, in heaven 
 by Glory, in holy places by thy grace and favour, in 
 the hearts of thy fervants by thy Spirit, in the con- 
 fciences of all men by thy teftimony and obfervation 
 of us. Teach me to walk always as in thy prefence, 
 to fear thy Majefty, to reverence thy wifdom and 
 omnifcience, that I may never dare to commit any 
 indecency in the eye of my Lord and my Judge ; but 
 that I may with fo much care and reverence de- 
 mean myfelf, that my Judge may not be my accufer, 
 but my Advocate ; that I, expreffing the belief of 
 thy prefence here by careful walking, may feel the 
 effedis of it in the participation of eternal glory, 
 through Jefus Chrift. Amen, 
 
CHAPTER 11. 
 
 OF CHRISTIAN SOBRIETY. 
 
 Sect. I. 
 Of Sobriety in the general fenfe. 
 
 HRISTIAN Religion in all its moral 
 parts .is nothing elfe but the Law of 
 Nature, and great Reafon, complying 
 with the great neceffities of all the 
 world, and promoting the great profit of all rela- 
 tions, and carrying us through all accidents of va- 
 riety of chances to that end which God hath from 
 eternal ages purpofed for all that live according to 
 it, and which he hath revealed in Jefus Chrift : and 
 according to the Apoftle's Arithmetic hath but thefe 
 three parts of it; i. Sobriety, 2. Juftice, 3. Reli- 
 gion, For the grace of God bringing falvation hath 
 appeared to all men, teaching us that denying ungodli- 
 nefs and worldly luftsy we Jhould live i. Soberly, 2. 
 Righteoujly, 3 . Godly in this prefent world, looking for 
 that blejfed hope and glorious appearing of the great 
 God and our Saviour Jefus Chrijh The firft contains 
 all our deportment in our perfonal and private capa- 
 cities, the fair treating of our bodies and fpirits. 
 The fecond enlarges our duty in all relations to our 
 
5. I. CHRISTIAN SOBRIETT. 65 
 
 Neighbour. The third contains the offices of dired; 
 ReHgion, and intercourfe with God. 
 
 Chrijiian Sobriety is all that duty that concerns 
 
 ourfelves in the matter of meat and drink and plea- 
 
 fures and thoughts ; and it hath within it the duties 
 
 of I . Temperance, 2. Chajlity, 3. Humility, 4. Modejly, 
 
 5. Content. 
 
 It is a uiing feverity, denial and fruftration of our 
 appetite when it grows unreafonable in any of thefe 
 inftances : the neceffity of which we fhall to beft 
 purpofe underftand by confidering the evil confe- 
 quences of fenfuality, effeminacy, or fondnefs after 
 carnal pleafures. 
 
 FiVil confequents of Voluptuoufnefs or Senfuality, 
 
 1 . A longing after fenfual pleafures is a diflblu- 
 tion of the fpirit of a man, and makes it loofe, foft 
 and wandering, unapt for noble, wife, or fpiritual 
 employments ; becaufe the principles upon which 
 pleafure is chofen and purfued, are ^, ^ . . ... 
 
 ■T ^ r ' Tu n animum vicifti po- 
 
 fottiih, weak and unlearned, fuch ^j^^ quam animus te, 
 
 eft quod gaudeas, 
 
 as prefer the body before the Soul, Q^i animum vincunt, 
 
 ^1 • 1 r r r r quam quos animus, 
 
 the appetite before realon, lenle femper probiores ciu- 
 before the fpirit, the pleafures of ^"^-Trinum. 
 a fhort abode before the pleafures of eternity. 
 
 2. The nature of fenfual pleafure is vain, empty 
 and unfatisfying, biggeft always in expedlation, and 
 a mere vanity in the enjoying, and leaves a fling and 
 thorn behind it when it goes off. Our laughing if 
 it be loud and high commonly ends in a deep figh, 
 and all the inftances of pleafure have a fting in the 
 tail, though they carry beauty on the face and fweet- 
 nefs on the lip. 
 
 F 
 
66 CHRISTIAN SOBRIETT, C, 2. 
 
 3. Senfual pleafure is a great abufe to the fpirit 
 of a man, being a kind of fafcination or witchcraft 
 
 , , , ^ Windins: the underftandins: and en- 
 Tw cTEauTos Trpoa/pso-tv, avSpa;- flaving thc wilL And he that 
 
 TTS, i\ fAn^h a\Xo, fjifi oXiyov . 1 • r 1 1 1 
 
 airrv nccxi^crnc;. Knows Hc IS iree-bom or redeemed 
 
 irian, c. 2. . i. ^j^j^ ^j^^ blood of the Son of God, 
 
 will not eafily fufFer the freedom of his Soul to be 
 entangled and rifled. 
 
 4. It is moft contrary to the ftate of a Chriftian ; 
 , , , whofe life is a perpetual exercife, 
 
 Aer « BvrccKnry, ivccyKorpo- a wrcftHng and warfare, to which 
 
 yvfAyAi:Bc-9ai7rpkaviyKw.Scc. lenlual plcaiure dilables him, by 
 
 pi . cap. 35. yjgjjjjjjg ^Q ^j^^|. enemy with whom 
 
 he muft ftrive if ever he will be crowned. And 
 this argument the Apoftle intimated : 
 
 1 Cor. 9. 25. 7 n • J r n ' 
 
 He that Jtrtvetn jor majteries ts tempe- 
 rate in all things : Now they do it to obtain a corruptible 
 crown ^ but we an incorruptible, 
 
 5. It is by a certain confequence the greateft im- 
 pediment in the world to martyrdom : that being a 
 fondnefs, this being a cruelty to the flefh ; to which 
 a Chriftian man arriving by degrees muft lirft have 
 crucified the lefler affeftions : for he that is over- 
 come by little arguments of pain will hardly confent 
 to lofe his life with torments. 
 
 Degrees of Sobriety, 
 
 Againft this Voluptuoufnefs Sobriety is oppofed 
 in three degrees, 
 
 I . A defpite or difaffedtion to pleafures, or a refolv- 
 ing againft all entertainment of the inftances and 
 temptations of fenfuality : and it confifts in the in- 
 
S, I. CHRISTIAN SOBRIErr. 67 
 
 ternal faculties of will and underftanding, decreeing 
 and declaring againft them, difapproving and dif- 
 liking them upon good reafon and ftrong refolu- 
 tion. 
 
 2. A fight and aSlual war againft all the tempta- 
 tions and offers of fenfual pleafure in all evil inftances 
 and degrees : and it confifts in prayer, in fafting, in 
 cheap diet, and hard lodging, and laborious exercifes, 
 and avoiding occafions, and ufing all arts and induftry 
 of fortifying the Spirit, and making it fevere, manly 
 and Chriftian. 
 
 3 . Spiritual pleafure is the higheft degree of So- 
 briety : and in the fame degree in which we relifh 
 and are in love with fpiritual delights, the hidden 
 Manna, with the fweetneifes of de- 
 votion, with the joys of thankfgiving, 
 
 with rejoicings in the Lord, with the comforts of 
 hope, with the delicioufnefs of charity and alms- 
 deeds, with the fweetnefs of a good confcience, with 
 the peace of meeknefs, and the felicities of a con- 
 tented Spirit ; in the fame degree we difrelifh and 
 loath the hufks of fwinifh lufts, and the parings of 
 the apples of Sodom ; and the tafte of finful pleafures 
 is unfavoury as the Drunkard's vomit. 
 
 Rules for fupprejing Voluptuoufnefs, 
 
 The precepts and advices which are of beft and 
 of general ufe in the curing of fenfuality are thefe : 
 
 I . Accuftom thyfelf to cut off all fuperfluity in 
 the provifions of thy life ; for our defires will en- 
 large beyond the prefent pofTeflion fo long as all the 
 things of this world are unfatisfying : if therefore 
 
68 CHRISTIAN SOBRIETT. C. 2. 
 
 you fufFer them to extend beyond the meafures of 
 
 neceffity or moderated conveniency, they will ftlll 
 
 fwell : but you reduce them to a little compafs, when 
 
 you make nature to be your limit. We muft more 
 
 Defidena tua parvo re- take care that our defires {hould 
 
 '^Z^.tl^TiZT ceafe, than that they Ihould be fa- 
 
 senec. tisfied : and therefore reducing 
 
 them to narrow fcantlings and fmall proportions is 
 
 the beft inftrument to redeem their trouble, and 
 
 prevent the dropfy, becaufe that is next to an uni- 
 
 verfal denying them : it is certainly a paring off 
 
 from them all unreafonablenefs and irregularity. For 
 
 whatfoever covets unfeemly thin^Sy 
 
 Lib. 3. Eth. cap. 12. /. r 11 • 
 
 and ts apt to Jwell to an inconve- 
 nient bulky is to be chajiened and tempered : and fuch 
 arefenfuality, and a Boy, faid the Philofopher, 
 
 2. Supprefs your fenfual defires in their firft ap- 
 FaciHus eft initia afFec- proach ; for then they are leaft, 
 
 irpTtumTegtr* ^"" and thy faculties and election are 
 senec. ep. 86. ftronger I but if they in their 
 weaknefs prevail upon thy ftrengths, there will be 
 no refifting them when they are increafed, and thy 
 abilities lefl^ened. Tou /hall fear ce obtain of the?n to 
 endy ifyoufuffer them to begin. 
 
 3. Divert them with fome laudable employment, 
 and take off their edge by inadvertency, or a not-at- 
 tending to them. For fince the faculties of a man 
 cannot at the fame time with any fliarpnefs attend 
 to two objedls, if you employ your fpirit upon a 
 book or a bodily labour, or any innocent and indif- 
 ferent employment, you have no room left for the 
 prelent trouble of a fenfiial temptation. For to this \^ 
 fenfe it was that Alexander told the Queen of Caria, \ 
 
S. I. CHRISTIAN SOBRIETT. 69 
 
 that his Tutor Leonidas had provided two Cooks for 
 
 him [Hard marches all night, and 
 
 a imall dinner the next day :J thefe 
 
 tamed his youthful aptnefles to diflblution, fo long 
 
 as he ate of their provifions. 
 
 4. Look upon pleafures not upon that fide that is 
 next the Sun, or where they look beauteoufly, that 
 is, as they come towards you to be enjoyed ; for then 
 they paint, and fmile, and drefs themfelves up in 
 tinfel and 2:lafs, eems and counter- x, , ,^ , . 
 
 ■o ' o Voluptates abeuntes 
 
 feit imagery : but when thou haft feffas et poenitentia plenas 
 
 .- , 1 1 • r r 1 1 -1 animis noftrls natura fub- 
 
 niled and dilcompoled them with jedt, quo minus cupide 
 
 ^1 • /• 1 r 1 . • 1 repetantur. Seneca. 
 
 enjoying their ralle beauties, and Laeta venire Venus, 
 that they begin to go off, then be- '"^'^ ^^''' ^''^''' 
 hold them in their nakednefs and wearinefs. See 
 what a figh and forrow, what naked unhandfome 
 proportions and a filthy carcafe they difcover ; and 
 the next time they counterfeit, remember what you 
 have already difcovered, and be no more abufed. 
 And I have known fome wife perfons have advifed 
 to cure the pafllons and longings of their children 
 by letting them tafte of everything they paflionately 
 fancied; for they fhould be fure to find lefs in it 
 than they looked for, and the impatience of their 
 being denied would be loofened and made flack : 
 and when our wifhings are no bigger than the thing 
 deferves, and our ufages of them according to our 
 needs, (which may be obtained by trying what they 
 are, and what good they can do us) we ihall find in 
 all pleafures fo little entertainment, that the vanity 
 of the poffeflion will foon reprove the violence of 
 the appetite. And if this permiflion be in innocent 
 inftances, it may be of good ufe : But Solomon tried 
 
70 CHRISTIAN SOBRIETT. C. 2. 
 
 it in all things, taking his fill of all pleafures, and 
 
 foon grew weary of them all. The fame thing we 
 
 may do by reafon which we do by experience, if 
 
 either we will look upon pleafures as we are fure 
 
 they look when they go off, after their enjoyment ; 
 
 or if we will credit the experience of thofe men who 
 
 have tafted them and loathed them. 
 
 / 5. Often confider and contemplate the joys of 
 
 \ Heaven, that when they have filled thy defires which 
 
 i are the fails of the Soul, thou mayeft fteer only 
 
 I thither, and never more look back to Sodom. And 
 
 When thy Soul dwells above, and looks down upon 
 
 the pleafures of the World, they feem like things at 
 
 diftance, little and contemptible, and men running 
 
 after the fatisfadlion of their fottifh appetites feem 
 
 foolifh as fiihes, thoufands of them running after a 
 
 rotten worm that covers a deadly hook; or at the 
 
 beft but like children with great noife purfuing a 
 
 bubble rifing from a walnut-fhell, which ends fooner 
 
 than the noife. 
 
 6. To this, the example of Chrift and his Apof- 
 tles, of Mofes and all the Wife men of all ages of the 
 world will much help ; who underftanding how to 
 diflinguifli good from evil did choofe a fad and me- 
 lancholy way to felicity, rather than the broad, plea- 
 fant and eafy path to folly and mifery. 
 
 But this is but the general. Its firft particular is 
 Temperance. 
 
.9.2. OF TEMPERANCE, 71 
 
 SECT. II. 
 
 Of Temperance in Eating and Drinking, 
 
 lOBRIETY is the bridle of the paffions of 
 defire, and Temperance ^.^.^ ,,,, ,^. ,,, ., ^^,_ 
 is the bit and curb of t« a>v Tr>» iTriS.^iW. 
 that bridle, a reftraint put into a man's mouth, a 
 moderate ufe of meat and drink, fo as may beft con- 
 fift with our health, and may not hinder but help 
 the works of the Soul by its neceflary fupporting us, 
 and miniftering cheerfulnefs and refrefhment. 
 
 Temperance confifts in the aftions of the Soul 
 principally : for it is a grace that choofes natural 
 means in order to proper and natural and holy ends : 
 it is exercifed about eating and drinking becaufe 
 they are necelTary ; but therefore it permits the ufe 
 of them only as they minifter to lawful ends ; it 
 does not eat and drink for pleafure, but for need, 
 and for refrefhment, which is a part or a degree of 
 need. . I deny not but eating and drinking may be, 
 and in healthful bodies always /V, with pleafure ; be- 
 caufe there is in nature no greater pleafure than that 
 all the appetites which God hath made fhould be 
 fatisfied : and a man may choofe a morfel that is 
 pleafant, the lefs pleafant being rejedled as being lefs 
 ufeful, lefs apt to nourifh, or more agreeing with an 
 infirm ftomach, or when the day is feftival by order, 
 or by private joy. In all thefe cafes it is permitted 
 to receive a more free delight, and* to defign it too, 
 as the lefs principal : that is, that the chief reafon 
 why we choofe the more delicious, be the ferving 
 
72" OF TEMPERANCE C. 2. 
 
 that end for which fuch refrefhments and choices 
 are permitted. But when deUght is the only end, 
 and refts itfelf, and dwells there long, then eating 
 and drinking is not a ferving of God, but an inordi- 
 nate adlion ; becaufe it is not in the way to that end 
 whither God diredied it. But the choofing of a 
 delicate before a more ordinary diih is to be done as 
 other human aftions are in which there are no de- 
 grees and precife natural limits defcribed, but a 
 latitude is indulged ; it muft be done moderately, 
 prudently, and according to the accounts of wife, 
 religious and fober men : and then God who gave 
 us fuch variety of creatures, and our choice to ufe 
 which we will, may receive glory from our temper- 
 ate ufe, and thankfgiving, and we may ufe them in- 
 differently without fcruple, and a making them to 
 become fnares to us, either by too licentious and 
 ftudied ufe of them, or too reftrained and fcrupulous 
 fear of uling them at all, but in fuch certain circum- 
 ftances in which no man can be fure he is not mif- 
 taken. 
 
 But Temperance in meat and drink is to be efti- 
 mated by the following Meafures. 
 
 Meafures of Temperance in Eating, 
 
 I . Eat not before the time, unlefs neceffity, or cha- 
 rity, or any intervening accident, which may make 
 it reafonable and prudent, fhould happen. Remem- 
 ber it had almoft coft Jonathan his life becaufe he 
 tafted a little honey before the fun went down, con- 
 trary to the King's commandment ; and although a 
 great need, which he had, excufed him from the fin 
 
^.2. IN EATING. 73 
 
 of gluttony, yet it is inexcufable when thou eateft 
 before the ufual time, and thrufteft thy hand into 
 the difh unfeafonably, out of greedinefs of the plea- 
 fure, and impatience of the delay. 
 
 2. Eat not hajlily and impatiently y but with fuch 
 decent and timely adlion, that your eating be a hu- 
 man aft, fubjed: to deliberation and choice, and that 
 you may confider in the eating : whereas he that 
 eats haftily, cannot confider particularly of the cir- 
 cumftances, degrees, and little accidents and chances 
 that happen in his meal ; but may contradl many 
 little indecencies, and be fuddenly furprifed. 
 
 3. Eat not delicately y or nicely y that is, be not 
 troublefome to thyfelf or others in the choice of thy 
 meats, or the delicacy of thy fauces. It was im- 
 puted as a fin to the fons oi Ifraely that they loathed 
 Manna and longed for fiefh : the ^ailsjiuck in their 
 nojlrils, and the wrath of God fell upon them. And 
 for the manner of drefUng, the fons of Eli were 
 noted of indifcreet curiofity : they would not have 
 the flefh boiled, but raw, that they might roajl it 
 with f re. Not that it was a fin to eat it, or defire 
 meat roafled ; but that when it was appointed to be 
 boiled, they refufed it : which declared an intem- 
 perate and a nice palate. It is lawful in all fenfes to 
 comply with a weak and a nice ftomach : but not with 
 a nice and curious palate. When our health requires 
 it, that ought to be provided for ; but not fo our fen- 
 fuality and intemperate longings. Whatfoever is fet 
 before youy eat ; if it be provided for you, you may eat 
 it, be it never fo delicate ; and be it plain and com- 
 mon, fo it be wholefome and fit for you, it mufl not 
 be refufed upon curiofity : for every degree of that is 
 
74 OF TEMPERANCE C, 2. 
 
 a degree of intemperance. Happy and innocent were 
 the ages of our forefathers, who ate herbs and parched 
 ^ ,. . . . , corn, and drank the pure ftream, 
 
 Felix initium prior aetas ^ r ' 
 
 contentaduicibusarvis. and brokc their faft with nuts and 
 
 Facileque fera folebat je- i i i 
 
 junia foivere giande. roots ; and whcn thcy were per- 
 
 ArbSeotL^ut mo{1a- Hiittcd flcfli, atc it only dreffed 
 
 naquefragaiegebant. ^j^j^ hungcr and firc ; and the 
 
 firft fauce they had was bitter herbs, and fometimes 
 bread dipt in vinegar. But in this circumftance 
 moderation is to be reckoned in proportion to the 
 prefent cuftoms, to the company, to education, and 
 the judgment of honeft and wife perfons, and the 
 neceffities of nature. 
 
 4. Eat not toa much : load neither thy ftomach nor 
 thy underftanding. If thou Jit at a bountiful table y 
 be not greedy upon ity and fay not there is much meat 
 on it. Remember that a wicked Eye is an evil thing : 
 and what is created more wicked than an eye ? There- 
 fore it weepeth upon every occafon. Stretch not thy 
 hand whitherfoever it lookethy and thruji it not with 
 him into the dijh. A very little is fuficient for a man 
 well nurtured y and he fetcheth not his wind Jliort upon 
 his bed. 
 
 Sigjis and effects of Temperance. 
 
 We fhall beft know that we have the grace of 
 Temperance by the following figns, which are as 
 fo many arguments to engage us alfo upon its ftudy 
 and prad:ice. 
 
 I . A Temperate man is modeft : greedinefs is 
 unmannerly and rude. And this is intimated in the 
 advice of the fon oi Sir achy When thou ftt eft amongst 
 many reach not thy hand out firft of all. Leave oft^ firft 
 
S. 2. IN EATING, 7s 
 
 for manners' fake, and he not infatiable, left thou offend, 
 
 * 2. Temperance is accompanied cicero vocat Tempe- 
 with gravity of deportment: gree- ;rrco™rZ/erC 
 dinefs is gariih, and rejoices loofely '^^^'^ ^^^^"^ ^^• 
 
 at the fight of dainties. * 3. Sound, but mode- 
 rate, fleep is its fign and its effed:. Sound Jleep cometh 
 of moderate eatings he rifeth early and his wits are with 
 him, * 4. A fpiritual joy and a devout prayer. 
 
 * 5. A fupprefled and feldom anger. * 6. A com- 
 mand of our thoughts and paffions. * 7. A feldom- 
 returning, and a never-prevaihng temptation. * 8. 
 To which add, that a Temperate perfon is not curi- 
 ous of fancies and dehcioufnefs. He thinks not 
 much, and fpeaks not often of meat and drink ; hath 
 a healthful body and long life, unlefs it be hindered 
 by fome other accident : whereas to gluttony, the 
 pain of watching and c holer y the pangs of the belly are 
 continual company. And therefore Stratonicus faid 
 handfomely concerning the luxury of the Rhodians, 
 
 * They built houfes as if they were immortal, but 
 *■ they feafted as if they meant to live but a little 
 
 * while.' And Antipater by his , , 
 
 111 T-^ Plutarch, de cupid. divit. 
 
 reproach of the old glutton De- 
 mades well expreffed the bafenefs of this fin, faying 
 that Demades now old, and always a glutton, was 
 like a fpent facrifice, nothing left of him but his 
 belly and his tongue, all the man befides is gone. 
 
 Of Drunkennefs, 
 
 But I defire that it be obferved, that becaufe in- 
 temperance in eating is not fo foon perceived by 
 others as immoderate drinking, and the outward 
 
76 OF TEMPERANCE C. 2. 
 
 vifible effects of it are not either fo notorious or fo 
 ridiculous, therefore gkittony is not of fo great dif- 
 reputation amongft men as drunken nefs : yet ac- 
 cording to its degree it puts on the greatnefs of the 
 fin before God, and is moft ftridly to be attended 
 to, left we be furprifed by our fecurity and want of 
 diligence, and the intemperance is alike criminal in 
 bc?th, according as the afFeftions are either to the 
 meat or drink. Gluttony is more uncharitable to 
 the body, and Drunkennefs to the Soul, or the un- 
 derftanding part of man ; and therefore in Scripture 
 is more frequently forbidden and declaimed againft 
 than the other : and Sobriety hath by ufe obtained 
 to fignify Temperance in drinking. 
 
 Drunkennefs is an immoderate affediion and ufe of 
 drink. That I call immoderate that is befideV"oF~^ 
 beyond that order of good things for which God 
 hath given us the ufe of drink. The ends are digef- 
 tion of our meat, cheerfulnefs and refrefliment of our 
 fpirits, or any end of health ; hejides which if we go, 
 or at any time beyond it, it is inordinate and criminal, 
 it is the vice of drunkennefs. It is forbidden by 
 our bleffed Saviour in thefe words, \T'ake heed to 
 your/elves lejl at any time your hearts be , 
 over charged with furfeiting and drunken- 
 nefs?^ Surfeiting^ that is the evil effeds, the fot- 
 tifhnefs and remaining ftupidity of habitual, or of 
 the laft night's drunkennefs. For Chrift forbids both 
 the adlual and the habitual intemperance ; not only 
 the efFed: of it, but alfo the affed:ion to it : for in 
 both there is fin. He that drinks 
 aut iTra x^'^fjf oivoTToWac . but little, it that little make him 
 
 SchoL in Ariftoph. j i i •/* i i i r 
 
 ^ drunk, and if he know before- 
 
5. 2. IN DRINKING, yy 
 
 hand his own infirmity, is guilty Wem fere apud piu- 
 
 . J 1 r ^^rch. Vinolentia animi 
 
 Ol furjetttng, not of drunkennejs, quandam remiffionem et 
 
 Bi 1 . 1 • I 1 J • levitateni, ebrietas futili- 
 
 ut he that drinks much and is tatem fignificat. 
 
 ftrong to bear it, and is not de- ^^«^^'*^^- ^' ^^''^"^• 
 prived of his reafon violently, is guilty of the fin of 
 drunkennefs. It is a fin not to prevent fuch uncha- 
 ritable effedls upon the body and underfiianding : 
 And therefore a man that loves not the drink is 
 guilty oi furf eking y if he does not w^atch to prevent 
 the evil eflfedt : and it is a fin, and the greater of 
 the two, inordinately to love or to ufe the drink, 
 though the furfeiting or violence do not follow. 
 Good therefore is the counfel of the 
 
 -. . .. Ecclus. 31. 25. 
 
 fon of Sir achy iSnew not thy valtantnejs 
 in wine ; for wine hath dejlroyed many. 
 
 Evil confequents to Drunkennefs, 
 
 •The evils and fad confequents of drunkennefs (the 
 confideration of which are as fo many prov. 23. 29. 
 arguments to avoid the fin) are to this ^'^^^'''' ^^- '^^' 
 fenfe reckoned by the Writers of holy Scripture, and 
 other wife perfonages of the world, i . It caufeth 
 woes and mifchief, wounds and forrow, fin and 
 *fhame: it maketh bitternefs of ^ ,, , ^ . 
 
 . • Multa laciunt ebni 
 
 fpirit, brawling and quarrelling, quae poiiea fobrios pudet. 
 it increafeth rage and lefl^eneth 
 fl:rength, it maketh red eyes and a loofe and bab- 
 bling tongue. 2. It particularly minifliers to luft, 
 and yet difables the body ; fo that in effedl it makes 
 man wanton as a Satyr, and impotent as age. And 
 Solomon in enumerating the evils of this vice adds 
 this to the account, Thine eyes jhall behold Jirange 
 
78 OF rEMPERANCE C, 2. 
 
 women, and thy heart fhall utter per- 
 verfe things : as if the drunkard were 
 only defire, and then impatience, muttering and en- 
 joying Hke an Eunuch embracing a woman. 3. It 
 befots and hinders the aftions of the underftanding, 
 , , . , . makins: a man brutifh in his paf- 
 
 Inlaniae comes eft ira, ° . - . 
 
 contubernaiis ebrietas. fions, and a fool in his rcafou ; 
 ^ ' and differs nothing^ from madnefs, 
 
 Corpus onuftum , . . , ^ . 
 
 Hefternis vitiis animum but that it IS Voluntary, and fo is 
 
 quoqiie praep^ravat. , ., . , 
 
 Horat. an equal evil in nature, and a 
 Ebrietas eft voiuntaria worfc in mauncrs. 4. It takcs 
 
 infania. Senec. /r 11 1 i 11 •% r 
 
 olT all the guards, and lets loole 
 the reins of all thofe evils to which a man is by 
 his nature or by his evil cuftoms inclined, and 
 from which he is reftrained by reafon and fevere 
 principles. Drunkennefs calls off the Watchmen 
 from their towers ; and then all the evils that can 
 proceed from a loofe heart, and an untied tongue, 
 and a diffolute fpirit, and an unguarded, unlimited 
 will, all that we may put upon the accounts of drunk- 
 ennefs. 5. It extinguifheth and quenches the Spirit 
 of God, for no man can be filled with the Spirit of 
 God and with wine at the fame time. And there- 
 fore Saint Paul makes them exclufive of each other : 
 ^ . o Be not drunk with wine wherein is 
 
 li/pnes. 5. 18. 
 
 oTvoV ^£ rpaJs* ^EX;»,j«f, 5'c re excefsy But be filled with the Spirit, 
 
 Bx^^lf'tL/c.i.x-v^avi'x. And fince JofepKs cup was put 
 
 iu.,j'«r^,^«m'v.. Homer. Jj^^-q Benjamins fack, no man had 
 
 a divining goblet. 6. It opens all the Sanftuaries 
 of Nature, and difcovers the nakednefs of the Soul, 
 all its weakneffes and follies, it multiplies fins and 
 difcovers them, it makes a man incapable of being 
 a private friend, or a public Counfellor. 7. It taketh 
 
S.2. IN DRINKING, 79 
 
 a man's Soul into flavery and imprifonment more 
 than any vice whatfoever, becaufe prov. 31.4. 
 
 it difarms a man of all his reafon 0^5.^ ^i ^s9J.v iv .xo.^^^ 
 and his wifdom whereby he might * '""''''^'' PJ^iiem. 
 be cured, and therefore commonly it grows upon 
 him with age ; a drunkard being ftill more a fool 
 and lefs a man. I need not add any fad examples, 
 fmce all ftory and all ages have too many of them. 
 Ammon was flain by his brother Abfalom when he 
 was warm and high with wine. Simon the High 
 Prieft and two of his fons were flain by their bro- 
 ther at a drunken feaft. Holofernes was drunk when 
 Judith flew him : and all the great Aiexandnim intempe- 
 things that i)^;././ fpake oi Alex^ ':^::S^^^^^^ 
 ander were drowned with a fur- perdidit. 
 feit of one night's intemperance : and the drunken- 
 nefs of Noah and Lot are upon record to eternal 
 ages, that in thofe early infl:ances, and righteous 
 perfons, and lefs criminal drunkennefs than is that 
 of Chrifl:ians in this period of the world, God might 
 fhew that very great evils are prepared to punifh 
 this vice ; no lefs than fhame, and flavery, and in- 
 cefl: ; the firft upon Noah, the fecond upon one of 
 his fons, and the third in the perfon of Lot, 
 
 Signs of Drunkennefs, 
 
 But If it be enquired concerning the periods and 
 difliind: fignifications of this crime, and when a man 
 is faid to be drunk ; to this I anfwer. That drunk- 
 ennefs is in the fame manner to be judged as fick- 
 nefs. As every illnefs or violence done to health in 
 every part of its continuance is a part or degree of 
 
8o OF rEMPERANCE, C. 2. 
 
 ficknefs ; fo is every going off from our natural and 
 common temper and our ufual fe verity of behaviour, 
 a degree of drunkennefs. He is not only drunk 
 that can drink no more ; for few are fo : but he 
 hath finned in a degree of drunkennefs who hath 
 done anything towards it beyond his proper meafure. 
 But its parts and periods are ufually thus reckoned. 
 I. Apifli geftures. 2. Much talking. 3. Immo- 
 derate laughing. 4. Dulnefs of fenfe. 5. Scurri- 
 lity, that is, wanton, or jeering, or abufive language. 
 6. An ufelefs underftanding. 7. Stupid fleep. 8. 
 Epilepfies, or fallings and reelings, and beaftly vo- 
 mitings. The leaft of thefe, even when the tongue 
 begins to be untied, is a degree of drunkennefs. 
 
 But that we may avoid the fin of Intemperance in 
 meats and drinks, befides the former rules of mea- 
 fures, thefe counfels alfo may be ufeful. 
 
 Rules for obtaining Temperance. 
 
 1 , Be not often prefent at feafl:s, nor at all in dif- 
 folute company, when it may be avoided : for va- 
 riety of pleafing objects fl:eals away the heart of man; 
 and company is either violent or enticing ; and we 
 are weak or complying, or perhaps defirous enough 
 to be abufed. But if you be unavoidably or indif- 
 creetly engaged, let not mifl:aken civility or good 
 nature engage thee either to the temptation of fi:ay- 
 ing (if thou underfl:andefl: thy weaknefs) or the fin 
 of drinking inordinately. 
 
 2. Be fevere in your judgment concerning your 
 proportions, and let no occafion make you enlarge 
 far beyond your ordinary. For a man is furprifed 
 
S, 2. OF TEMPERANCE, 8i 
 
 by parts ; and while he thinks one glafs more will 
 not make him drunk, that one glafs hath difabled 
 him from well difcerning his prefent condition and 
 neighbour danger. While men think them/elves wife 
 they become fools : they think they fhall tafte the 
 aconite and not die, or crown their heads with juice 
 of poppy and not be drowfy ; and if they drink off 
 the whole vintage, ftill they think they can fwallow 
 another goblet.* But remember 
 
 , . Senec. ep. 83. 
 
 this, whenever you begm to con- chi ha bevuto tutto ii 
 fider whether you may fafely take "^^'•^> p"« ^ere anche un 
 
 J ^ •; ^ ^ trano. 
 
 one draught more, it is then high 
 time to give over. Let that be accounted a fign 
 late enough to break off: for every reafon to doubt, 
 is a fufficient reafon to part the company. 
 
 3. Come not to table but when thy need invites 
 thee ; and if thou beeft in health, leave fomething 
 of thy appetite unfilled, fomething of thy natural 
 heat unemployed, that it may fecure thy digeftion, 
 and ferve other needs of nature or the fpirit. 
 
 4. Propound to thyfelf (if thou beeft in a capacity) 
 a conftant rule of living, of eating and drinking : 
 which though it may not be fit to obferve fcrupu- 
 loufly, left it become a fnare to thy confcience, or 
 endanger thy health upon every accidental violence ; 
 yet let not thy rule be broken often nor much, but 
 upon great neceflity and in fmall degrees. 
 
 5. Never urge any man to eat or drink beyond 
 his own limits and his own defires. Nil intereft, faveas fee- 
 He that does otherwife is drunk i^"> -" ^ii^^ f^^^-^- ^-«^- 
 with his brother's furfeit, and reels and falls with 
 his intemperance ; that is, the fin of drunkennefs is 
 
82 OF TEMPERANCE, C. 2. 
 
 upon both their fcores, they both lie wallowing in 
 the guilt. 
 
 6. Ufe St. PauPs inftruments of Sobriety : Let 
 us who are of the day be fober, putting on the breaji- 
 plate of faith and love, and for an helmet the hope of 
 falvation. Faith, Hope and Charity are the beft 
 
 weapons in the world to fight againft intemperance. 
 The faith of the Mahometans forbids them to drink 
 wine, and they abflain religioufly, as the fons of 
 Rechab : and the faith of Chrift forbids drunkennefs 
 to us ; and therefore is infinitely more powerful to 
 fupprefs this vice, when we remember that we are 
 Chrijiians, and to abflain from drunkennefs and 
 gluttony is part of the Faith and Difcipline of Jefusy 
 and that with thefe vices neither our love to God, 
 nor our hopes of heaven can poflibly confift ; and 
 therefore when thefe enter the heart, the others go 
 out at the mouth : for this is the Devil that is caft 
 out by fafting and prayer, which are the proper 
 aftions of thefe graces. 
 
 7. As a purfuance of this Rule, it is a good ad- 
 vice, that as we begin and end all our times of eat- 
 ing with prayer and thankfgiving ; fo at the meal 
 we remove and carry up our mind and fpirit to the 
 Celeftial table, often thinking of it, and often defir- 
 ing it; that by enkindling thy defire to Heavenly 
 banquets, thou mayeft be indifferent and lefs paf- 
 fionate for the Earthly. 
 
 8. Mingle difcourfes pious, or in fome fenfe pro- 
 fitable, and in all fenfes charitable and innocent, 
 with thy meal, as occafion is miniflered. 
 
 9. Let your drink fo ferve your meat, as your 
 meat doth your health ; that it be apt to convey and 
 
S, 2. OF TEMPERANCE, 83 
 
 digefl: it, and refrefh the fpirits : but let it never go 
 beyond fuch a refrefhment as may a little lighten 
 the prefent load of a fad or troubled fpirit ; never 
 to inconvenience, lightnefs, fottifhnefs, vanity, or 
 intemperance ; and know that the loofing the bands 
 of the tongue, and the very firft difTolution of its 
 duty, is one degree of the intemperance. 
 
 10. In all cafes be careful that you be not brought 
 under the power of fuch things which otherwife 
 are lawful enough in the ufe. A// things are law- 
 ful for mcy but I will not be brought under the power 
 
 of any things faid St. Paul. And to be perpetually 
 longing, and impatiently defirous of any thing, fo 
 that a man cannot abftain from it, is to lofe a man's 
 liberty, and to become a fervant of meat and drink, 
 or fmoke. And I wifh this laft inftance were more 
 confidered by perfons who little fufpedt themfelves 
 guilty of intemperance, though their defires are 
 ftrong and impatient, and the ufe of it perpetual 
 and unreafonable to all purpofes, but that they have 
 made it habitual and neceffary, as intemperance itfelf 
 is made to fome men. 
 
 1 1 . Ufe thofe advices which are prefcribed as in- 
 ftruments to fupprefs Voluptuoufnefs in the fore- 
 going Seftion. 
 
 SECT. III. 
 
 OfChaJlity. 
 
 READER, Jiay, and read not the advices of the fol- 
 lowing Section, unlefs thou haft a c haft e fpirit , or 
 deftreft to be chafte, or at leaft art apt to conftder whe- 
 
84 OF cHAsrirr, c. 2. 
 
 ther you ought or no. For there are fome fpirits fo 
 Atheijlicaly and fome fo wholly poffeffed with afpirit of 
 uncleannefsy that they turn the moft prudent and chajie 
 dfcourfes into dirt and filthy apprehenfions ; like cho- 
 leric fiomachsy changing their very Cordials and medi- 
 cines into hitternefs ; and in a literal fenfe turning the 
 grace of God into wantonnefs. They fiudy cafes of 
 confidence in the matter ofi carnal fins ^ not to avoids hut 
 to learn ways how to offend God and pollute their own 
 fipirits ; and fie arch their houfies with a Sunbeam, that 
 they may beinfirudled in all the corners ofi nafiinefis. I 
 have ufied all the care I could, in the fiollowing periods^, 
 that I might neither be wanting to afiifi thofie that need 
 it, nor yet minifier any occafion ofi fancy or vainer 
 thoughts to thofie that need them not, Ifi any man will 
 finatch the pure taper fir om my hand, and hold it to 
 the Devil, he will only burn his own fingers, but fi^all 
 not rob me ofi the reward ofi my care and good intention, 
 fince I have taken heed how to exprefis the fiollowing 
 duties, and given him caution how to read them. 
 
 iHASTITY is that duty which was myfti- 
 cally intended by God in the law of Cir- 
 cumcifion. It is the circumcifion of the 
 heart, the cutting off all fiuperfiuity ofi naughtinefis, 
 and a fuppreffion of all irregular defires in the mat- 
 ter of fenfual or carnal pleafure. I call all defires 
 irregular and finful that are not fancftified, i . By the 
 holy inftitution, or by being within the protection 
 of marriage; 2. by being within the order of na- 
 ture ; 3. by being within the moderation of Chrif- 
 tian modefty. Againft the firfi are fornication, 
 
s. 3. OF cHAsrirr. ~ 85 
 
 adultery, and all voluntary pollutions of either lex. 
 Againji the fecond are all unnatural lulls and incef- 
 tuous mixtures. Againji the third is all immoderate 
 ufe of permitted beds; concerning which judgment 
 is to be made as concerning meats and drinks : there 
 being no certain degree of frequency or intention 
 prefcribed to all perfons, but it is to be ruled as the 
 other adlions of a man, by proportion to the end, 
 by the dignity of the perfon in the honour and 
 feverity of being a Chriftian, and by other circum- 
 ftances, of which I am to give account. 
 
 Chajlity is that grace which forbids and reftrains 
 all thefe, keeping the body and Soul pure in that 
 ftate in which it is placed by God, whether of the 
 lingle or of the married life. Concerning which 
 our duty is thus defcribed by St. Pauly \For this is 
 the will of Gody even your fanBiJica- 
 
 7 n 1 1 t n ' r r * Theff. 4.. 3-5. 
 
 ttoriy that ye Jhould abjtain jrom jor- 
 nication ; that every one of you Jhould know how to 
 pojjejs his vejfel in fanBif cation and honour : Not in 
 the lujl of concupifcencey even as the Gentiles which 
 know not God.] 
 
 Chajlity is either abjlinence or continence, Abjli- 
 nence is that of Virgins or Widows : Continence of 
 married perfons. Chajle marriages are honourable 
 and plealing to God : Widowhood is pitiable in its 
 folitarinefs and lofs, but amiable and comely when 
 it is adorned with gravity and purity, and not ful- 
 lied with remembrances of the pafled licenfe, nor 
 with prefent delires of returning to a fecond bed. 
 
 '^Mt .Virginity is a life of Angels, virginitas eft in came 
 
 the enamel of the Soul, the huge corruptibiiimcormptionis 
 
 ' o perpetua meditatio. S. 
 
 advantage of Religion, the great Aug. i. de virg. c, i^. 
 
86 OF cHAsrirr. c. 2. 
 
 opportunity for the retirements of devotion : and 
 being empty of cares it is full of prayers ; being 
 unmingled with the world, it is apt to converfe with 
 God ; and by not feeling the warmth of a too- 
 forward and indulgent nature, flames out with holy 
 fires, till it be burning like the Cherubim and the 
 moft extafied order of holy and unpolluted Spirits* 
 
 Natural virginity of itfelf is not a ftate more ac- 
 ceptable to God : but that which is chofen and vo- 
 luntary in order to the conveniences of Religion and 
 feparation from worldly incumbrances, is therefore 
 better than the married life, not that it is more 
 holy, but that it is a freedom from cares, an oppor- 
 tunity to fpend more time in fpiritual employments ; 
 it is not allayed with bufinefles and attendances upon 
 lower affairs : and if it be a chofen condition to 
 thefe ends, it containeth in it a vidlory over lulls, 
 and greater defires of Religion, and felf-denial, and 
 therefore is more excellent than the married life, in 
 that degree in which it hath greater religion, and a 
 greater mortification, a lefs fatisfaftion of natural 
 defires, and a greater fulnefs of the fpiritual : and 
 jufi: fo is to exped: that little coronet or fpecial re- 
 ward which God hath prepared (extraordinary and 
 befides the great Crown of all faithful Souls) for 
 
 Apoc 14. thofe who have not defiled themfehes 
 with women y but follow the Virgin Lamb 
 for ever. 
 
 But fome married perfons even in their marriage 
 do better pleafe God than fome Virgins in their ftate 
 of virginity : They by giving great example of con- 
 jugal affed:ion, by preferving their faith unbroken, 
 by educating children in the fear of God, by patience 
 
s. 3. OF cHAsrirr, 87 
 
 and contentednefs and holy thoughts and the exer- 
 cife of virtues proper to that ftate, do not only pleafe 
 God, but do in a higher degree than thofe Virgins 
 whofe piety is not anfwerable to their great oppor- 
 tunities and advantages. 
 
 However, married perfons and Widows and Vir- 
 gins are all fervants of God and co-heirs in the inheri- 
 tance of Jefusy if they live within the reftraints and 
 laws of their particular eftate, chaftely, temperately, 
 juftly and religioufly. 
 
 The evil confequents of Uncleannefs. 
 
 The bleffings and proper effefts of Chaftity we 
 fhall beft underftand by reckoning the evils of un- 
 cleannefs and carnality. 
 
 1. Uncleannefs of all vices is the moft fhameful. 
 The eye of the adulterer waiteth for 
 
 J "^ .jT J ^ . T^r ^ jjf. Job. 24. 15, &c. 
 
 the twtnghtyjaymgy No eye Jnalijee 
 mey and difguifeth his face. In the dark they dig 
 through houfes which they had marked for themf elves 
 in the day-time ; they know not the light : for the morn- 
 ing is to them as the Jhadow of death. He is fwift as 
 the waters ; their portion is curfed in the earthy he be- 
 holdeth not the way of the vineyards, 
 I Shame is the eldeft daughter of Un- 
 cleannefs. 
 
 2. The appetites of uncleannefs are full of cares 
 and trouble, and its fruition is Ibrrow and repen- 
 tance. The way of the adulterer is 
 
 hedged with thorns ; full of fears . ,.' r ' - ,- • 
 
 o ^ ' Appetitus fornicationis 
 
 and iealoufies, burning dejQres and anxietas eft, fatietas verd 
 
 . . . A' r r r' poenitentia. S. Hieron. 
 
 impatient waitings, tedioufnefs of 
 
88 OF cHAsrirr, c, 2 
 
 delay, and fufFerance of affronts, and amazements of 
 difcovery. 
 
 3. Moft of its kinds are of that condition, that 
 they involve the ruin of tv^o Souls ; and he that is 
 a fornicator or adulterous, fteals the Soul as well as 
 difhonours the body of his Neighbour ; and fo it be- 
 comes like the fin of falling Lucifer, who brought a 
 part of the ftars with his tail from Heaven. 
 
 4. Of all carnal fins it is that alone which the 
 Devil takes delight to imitate and counterfeit ; com- 
 municating with Witches and impure perfons in the 
 corporal ad:, but in this only. 
 
 5. Uncleannefs with all its kinds is a vice which 
 1 Cor 6 18 hath aprofefTed enmity againfl the body. 
 
 EiVery Jin which a man doth is without 
 the^body ; but he that committeth fornication Jinneth 
 againftjiis own body, 
 
 6. Uncleannefs is hugely contrary to the fpirit of 
 
 Government by embafing the fpirit 
 
 or a man, makmg it eiteminate, 
 
 fneaking, foft and foolifh, without courage, without 
 
 confidence. David felt this after his folly with 
 
 BathPieba, he fell to unkingly arts and flratagems to 
 
 hide the crime ; and he did nothing but increafe it, 
 
 and remained timorous and poor-fpirited, till he 
 
 spiritu principaii me praycd to God oucc morc to eflab- 
 
 confirma. Pf. 51. Yi^ him with a free and a Princely 
 
 fpirit. And no fuperior dare flriftly obferve difci- 
 
 pline upon his charge, if he hath let himfelf loofe to 
 
 the Jhame of incontinence, 
 
 7. The Gofpel hath added two arguments againfl 
 uncleannefs which were never before ufed, nor in- 
 deed could be : fince God hath given the holy Spirit 
 
s. 3. OF cHAsrirr, 89 
 
 to them that are baptized, and rightly confirmed, and 
 entered into covenant with him, our bodies are made 
 temples of the holy Ghoft in which he dwells ; and 
 therefore uncleannefs is Sacrilege and defiles a Tem- 
 ple. It is St. PauFs argument [Know 
 ye not that your body is the temple oj the 
 holy Ghojl ?] and \He that defiles a temple y him will 
 God defiroy."] Therefore glorify God in 
 your bodies^ that is, flee Fornication, 
 To which for the likenefs of the argument add, that 
 our bodies are members of Chrifly and therefore God 
 forbid that we fliould take the members of Chrifl and 
 make them members of a harlot. So that uncleannefs 
 dilhonours Chrift, and dishonours the holy Spirit: 
 it is a fin againft God, and in this fenfe a fin againfl: 
 the Holy Ghofl:. 
 
 8. The next fpecial argument which the Gofpel 
 minifliers efpecially againfl: adultery, and for the pre- 
 fervation of the purity of marriage, is 
 
 that [Marriage is by Chrift hallowed 
 into a myftery to fignify the Sacramental and myfti- 
 cal union of Chrift and his Church.] He therefore 
 that breaks this knot which the Church and their 
 mutual faith hath tied, and Chrift hath knit up into 
 a myftery, diftionours a great rite of Chriftianity, 
 of high, fpiritual and excellent fignification. 
 
 9. St. Gregory reckons uncleannefs to be the pa- 
 rent of thefe monfters, Blindnefs of 
 
 . . . ^ . . . . Moral. 
 
 mmd, mconnderation, precipitancy or 
 giddinefs in actions, felf-love, hatred of God, love of 
 the prefent pleafures, a defpite or defpair of the joys 
 of Religion here and of heaven hereafter. Whereas 
 a pure mind in a chafte body is the mother of wif- 
 
90 OF CHASTirr, C, 2. 
 
 dom and deliberation, fober counfels and ingenuous 
 acflions, open deportment and fweet carriage, fincere 
 principles and unprejudicate underftanding, love of 
 God and felf-denial, peace and confidence, holy 
 prayers and fpiritual comfort, and a pleafure of fpirit 
 infinitely greater than the fottifh and beaftly plea- 
 st. Cyprian, de bono furcs of unchaftity. For to over- 
 pudicitiae. ^^^^ pleafure is the greatejl plea- 
 
 fure y and no vt5lory is greater than that which is got- 
 ten over our lufts and filthy inclinations, 
 
 lo. Add to all thefe, the public diihonefty and 
 difreputation that all the nations of the world have 
 cafl upon adulterous and unhallowed embraces. 
 Abimelech to the men of Gerar made it death to 
 meddle with the wife of Ifaac : and fudah con- 
 demned Thamar to be burnt for her Adulterous con- 
 ception : and God, befides the Law made to put the 
 adulterous perfon to death, did confti- 
 tute a fettled and conftant miracle to 
 difcover the adultery of a fufpecfted woman, that her 
 bowels fhould burft with drinking the waters of Jea- 
 loufie. The Egyptian Law was to cut oif the nofe 
 of the adulterefs, and the ofl^ending part of the 
 adulterer. The Locrians put out the adulterer's 
 both eyes. The Germans (as Tacitus reports) placed 
 the adulterefs amidfl: her kindred naked, and fhaved 
 her head, and caufed her hulband to beat her with 
 clubs through the city. The Gortynceans crowned 
 the man with wool to fhame him for his effeminacy : 
 and the Cumani caufed the woman to ride upon an 
 Afs naked and hooted at, and for ever after called her 
 by an appellative of fcorn, \A Rider 
 . Upon the Afs.j All nations barbarous 
 
5. 3- OF cHAsrirr. 91 
 
 and civil agreeing in their general defign of rooting 
 
 fo diflionefl and fhameful a vice from under heaven. 
 
 The * middle ages of the Church were not pleafed 
 
 that the adulterefs fhould be put to * Condi. Tribur. c. 49. 
 
 . - - . - ^ . . . Concil. Aurel. i. fub 
 
 death : but m the Primitive ages ciodovaeo. 
 the * civil Laws, by which Chrif- * cod. de aduiteriis ad 
 tians were then governed, gave corThtorde' adul- 
 leave to the wronged huiband to '^''''^ ^- p^^""^'- 
 kill his adulterous wife, if he took her in the fad: : 
 but becaufe it was a privilege indulged to men, ra- 
 ther than a direft deteftation of the crime, a confi- 
 deration of the injury rather than of the unclean- 
 nefs, therefore it was foon altered, but yet hath 
 caufed an inquiry. Whether is worfey the adultery of 
 the man or the woman. 
 
 The refolution of which cafe in order to our pre- 
 fent affair is thus. In refpe5l of the per/on y the fault 
 is greater in a man than in a woman, who is of a 
 more pliant and eafy fpirit, and weaker underftanding, 
 and hath nothing to fupply the unequal ftrengths of 
 men; but the defenfative of a paffive nature and ar- 
 mour of modefty, which is the natural ornament of 
 that fex. And it is uji'iull that the 
 
 /7 . r Apud Aug. de adulter. 
 
 man pould demand chajttty andfe- conjug. 
 
 verity from his wife, which himfelf " ' ^^"•'"^' p^^^p • 
 will not obferve towards her, faid the good Emperor 
 Antoninus : it is as if the man fhould perfuade his 
 wife to fight againfl thofe enemies to which he had 
 yielded himfelf a prifoner. 2. In refpeB of the 
 effe5is and evil confequentSy the adultery of the woman 
 is worfe, as bringing baftardy into a family, and dif- 
 inherifons or great injuries to the lawful children, 
 and infinite violations of peace, and murders, and 
 
92 OF cHAsrirr, c. 2. 
 
 divorces, and all the efFefts of rage and madnefs. 
 3. But in refpedi of the crime ^ and as relating to God, 
 they are equal, intolerable, and damnable : and fince 
 it is no more permitted to men to have many wives, 
 than to women to have many hulbands, and that in 
 this refped: their privilege is equal, their fin is fo 
 too. And this is the cafe of the queftion in Chrif- 
 tianity. And the Church anciently refufed to admit 
 fuch perfons to the holy Communion, until they had 
 done feven years penances in failing, in fackcloth, in 
 fevere inflidlions and inftruments of chaflity and for- 
 row, according to the difcipline of thofe ages. 
 
 A5is of Chajiity in general. 
 
 The aftions and proper offices of the grace of 
 Chaftity in general are thefe. 
 
 1 . To refji all unchafe thoughts : at no hand enter- 
 taining pleafure in the unfruitful fancies and re- 
 membrances of uncleannefs, although no definite 
 defire orrefolution be entertained. 
 
 2 . At no hand to entertain any defire y or any fantafl:ic, 
 Caflfofaitemdeiec- imaginative loves,though by fhame, 
 
 rteTpLrPaK o^ difability or other circumftance, 
 luxuriae ocuios, dixit ifi- they bc rcfliraincd from ad. 
 
 dorus. -_, , 
 
 'Axy.^oW? ivflp^TTo^v, 3 . To have a chafe eye and hand: 
 
 alius quidam. foj. \^ \^ ^11 onc with what part of 
 
 Time videre unde pof- the body wc commit adultcry : 
 
 fis cadere, et noli fieri per- i*r i i« iri 
 
 versa fimpiicitate fecurus. and it a man Icts HIS cyc looic, and 
 ^*' ^''^' enjoys the luft of that, he is an 
 adulterer. Look not upon a woman to lufl after her. 
 And fuppofing all the other members reftrained, yet 
 if the eye be permitted to luft, the man can no other- 
 
s. 3. OF cHAsrirr, 93 
 
 wife be called chafte, than he can be called fevere 
 and mortified, that fits all day long feeing plays and 
 revellings, and out of greedinefs to fill his eye, neg- 
 lefts his belly. There are fome vefl^els which if you 
 offer to lift by the belly or bottom, you cannot ftir 
 them, but are foon removed if you take them by the 
 ears. It matters not with which of your members 
 you are taken and carried off from your duty and fe- 
 verity. 
 
 4. To have a heart and mind chajle and pure ; that 
 is, detefl:ing all uncleannefs : difliking all its motions, 
 paft adtions, circumftances, likeneflis, difcourfes : 
 and this ought to be the chaftity of Virgins and 
 Widows, of old perfons and Eunuchs efpecially, and 
 generally of all men, according to their feveral ne- 
 cefiities. 
 
 5. Ti difcourfe chajiely and purely ; with great 
 care declining all indecencies of sp. Minutius Pontifex 
 language, chaftening the tongue, ^bt^^r cTZla".: 
 and reftraining: it with grace, as va- "°" aequantibus uteretur. 
 
 ^ o o ' ^ ^lut, de cap. ex intm. utt- 
 
 pours of wine are reftrained with /«. 
 a bunch of myrrh. 
 
 6 . To disapprove by an after-aSt all involuntary and 
 natural pollutions : for if a man delights in having 
 fufFered any natural pollution, and with pleafure re- 
 members it, he choofes that which was in itfelf 
 involuntary ; and that which being natural was in- 
 nocent, becoming voluntary is made finful. 
 
 7. They that have performed thefe duties and 
 parts of Chaftity, will certainly abftain from all ex- 
 terior adtions of uncleannefs, thofe noon-day and 
 mid-night Devils, thofe lawlefs and ungodly wor- 
 fhippings of fhame and uncleannefs, whofe birth is 
 
94 OF CHASTirr. C, 2. 
 
 in trouble, whofe growth is in folly, and whofe end 
 is in fhame. 
 
 But befides thefe general afts of Chaftity which 
 are common to all ftates of men and women, there 
 are fome few things proper to the feverals. 
 
 A^s of Virginal Chajiity, 
 
 1 . Virgins muft remember that the Virginity of 
 the body is only excellent in order to the purity of 
 the Soul ; who therefore muft confider that fince 
 they are in fome meafure in a condition like that of 
 Angels, it is their duty to fpend much of their time 
 in Angelical employment: for in the fame degree that 
 Virgins live more fpiritually than other perfons, in 
 the fame degree is their Virginity a more excellent 
 ftate. But elfe it is no better than that of involuntary 
 or conftrained Eunuchs ; a mifery and a trouble, or 
 elfe a mere privation, as much without excellency as 
 without mixture, 
 
 2. Virgins muft contend for a fingular modefty ; 
 whofe firft part muft be an ignorance in the diftinc- 
 tion of fexes, or their proper inftruments ; or if they 
 accidently be inftrufted in that, it muft be fupplied 
 with an inadvertency or negled: of all thoughts and 
 remembrances of fuch difference : and the following 
 parts of it muft be pious and chafte thoughts, holy 
 language, and modeft carriage. 
 
 3 . Virgins muft be retired and unpublic : for all 
 freedom and loofenefs of fociety is a violence done to 
 virginity, not in its natural, but in its moral capacity : 
 that is, it lofes part of its feverity, ftrid:nefs and op- 
 portunity of advantages, by publifhing that perfon. 
 
S, 3. OF CHASTirr. 95 
 
 whofe work is Religion, whofe company is Angels, 
 whofe thoughts muft dwell in heaven, and feparate 
 from all mixtures of the world. 
 
 4. Virgins have a peculiar obligation to charity : 
 for this is the virginity of the Soul ; as purity, integ- 
 rity and feparation is of the body : which docftrine 
 we are taught by St. Peter ^ Seeing ye 
 
 have purified your fouls in obeying the 
 truth through the Spirit unto unfeigned love of the bre- 
 thren, fee that ye love one another with a pure heart 
 fervently. For a Virgin that confecrates her body 
 to God, and pollutes her fpirit with rage, or impa- 
 tience, or inordinate anger, gives him what he moft 
 hates, a moft foul and defiled Soul. 
 
 5. Thefe Rules are necefTary for Virgins, that 
 offer that ftate to God, and mean not to enter into 
 the ftate of marriage : for they that only wait the 
 opportunity of a convenient change, are to fteer 
 themfelves by the general Rules of Chaftity. 
 
 Rules for Widows, or vidual Chaftity, 
 
 For Widows, the fontinel of whofe defires hath 
 been opened by the former permiffions of the mar- 
 riage-bed, they muft remember, 
 
 1. That God hath now reftrained the former 
 licenfe, bound up their eyes, and ftiut up their heart 
 into a narrower compafs, and hath given them forrow 
 to be a bridle to their defires. A Widow muft be a 
 mourner ; and fhe that is not, cannot fo well fecure 
 the chaftity of her proper ftate. 
 
 2. It is againft public honefty to marry another 
 man fo long as fhe is with child by her former Huf- 
 
96 OF CHASTirr. C. 2. 
 
 band : and of the fame fame it is in a leffer propor- 
 tion, to marry within the year of mourning : but 
 anciently it was infamous for her to marry, till by 
 common account the body was diffolved into its firft 
 principle of earth. 
 
 3. A Widow muft reftrain her memory and her 
 fancy, not recalling or recounting her former per- 
 miffions and freer licenfes with any prefent delight ; 
 for then fhe opens that fluice which her Hufband's 
 death and her own forrow have ihut up. 
 
 4. A Widow that deiires her Widowhood fhould 
 be a ftate pleafing to God, muft fpend her time as 
 devoted Virgins fhould, in faftings, and prayers, and 
 charity. 
 
 5. A Widow muft forbid herfelf to ufe thofe 
 temporal folaces which in her former eftate were 
 innocent, but now are dangerous. 
 
 Rules for married perfons^ or matrimonial Chajiity. 
 
 Nifi fundamenta ftirpis Conccming married perfons, be- 
 n^e^eVe^'Vdre''dd^^^^^^ fidcs the keeping of their mutual 
 pofteros.-£«r//. f^j^}^ ^^^ contraft with each other, 
 
 thefe particulars are ufeful to be obferved. 
 
 1. Although their mutual endearments are fafe 
 within the protection of marriage, yet they that have 
 Wives or Huft)ands, muft be as though they had 
 them not; that is, they muft have an affedlion 
 greater to each other than they have to any perfon in 
 the world, but not greater than they have to God : 
 but that they be ready to part with all intereft in 
 each other's perfon rather than fin againft God. 
 
 2. In their permiffions and licenfe, they muft be 
 
s, 3. OF cHAsrirr. 97 
 
 fure to obferve the order of Nature, and the ends of 
 God. ^ He is an ill Hujband that ^^^ ^^,^^^^ ^^^^^ 
 ufes his Wife as a man treats a amico uti et aduiatore; 
 
 z. . . . - - nee eadem uti uxore et 
 
 Harloty having no other end but koxto.—Piut.conjug.pr^e- 
 pleafure. Concerning which our ^^^'* 
 beft rule is, that although in this, as in eating and 
 drinking, there is an appetite to be fatisfied, which 
 cannot be done without pleafing that defire ; yet 
 fince that defire and fatisfadlion was intended by Na- 
 ture for other ends, they fhould never be feparate 
 from thofe ends, but always be joined with all or one 
 of thefe ends, with a dejire of children y or to avoid for- 
 nication y or to lighten and eafe the cares and fadnejfes 
 of houfehold affair Sy or to endear each other ; but never 
 with a purpofe either in aft or defire to feparate the 
 fenfuality from thefe ends which hallow it. Onan 
 did feparate his adt from its proper eild, and fo or- 
 dered his embraces that his Wife fhould not conceive, 
 and God punifhed him. 
 
 3. Married perfons muft keep fuch modefty and 
 decency of treating each other, that ^^^ ^^^, ^^ ^^ ^^^^ 
 they never force themfelves into doto diaum, fimui cum 
 
 - . I 1 • 1 in • t tunica mulierem verecun- 
 
 hlgn and violent lultS, with arts diam exuere. Qjiae n. 
 
 and mifbecoming devices : always retundfam^'SuViot^ 
 rememberinP: that thofe mixtures ^mt, maximeque verecun- 
 
 o dia conjuges tellera max- 
 
 are moft innocent which are mo/i imi invicem amoris utun- 
 
 /7 . 7 a tax. Plut.conjug.pracept. 
 
 Jimple and mojt naturaly mojt or- 
 derly y and mojifafe, 
 
 4. It is a duty of matrimonial chaftity to be re- 
 ftrained and temperate in the ufe of their lawful 
 pleafures : concerning which although no univerfal 
 Rule can antecedently be given to all perfons, any 
 more than to all bodies one proportion of meat and 
 
 H 
 
9a OF cHAsrirr. c. 2. 
 
 drink ; yet married perfons are to eftimate the de- 
 gree of their licenfe according to the following pro- 
 portions. * I . That it be moderate, fo as to confift 
 with health. * 2. That it be fo ordered as not to 
 be too expenfive of time, that precious opportunity of 
 working out our falvation. * 3. That when duty is 
 demanded, it be always paid (fo far as is in our powers 
 and eleftion) according to the foregoing meafures. 
 * 4. That it be with a temperate aifeffion, without 
 violent tranfporting defires, or too fenfual applica- 
 tions. Concerning which a man is to make judg- 
 ment by proportion to other adions, and the feveri- 
 ties of his religion, and the fentences of fober and 
 wife perfons ; always remembering that marriage is 
 a proviiion for fupply of the natural neceffities of the 
 body, not for the artificial and procured appetites of 
 the mind. And it is a fad truth, that many married 
 perfons thinking that the flood-gates of liberty are 
 fet wide open without meafures or reftraints (fo they 
 fail in that channel) have felt the final rewards of 
 intemperance and luft, by their unlawful ufing of 
 lawful permiffions. Only let each of them be tem- 
 perate, and both of them be modeft. Socrates was 
 wont to fay, that thofe women to whom Nature had 
 not been indulgent in good features and colours, 
 fhould make it up themfelves with excellent man- 
 ners; and thofe who were beautiful and comely, fhould 
 be careful that fo fair a body be not polluted with 
 unhandfome ufages. To which Plutarch adds, that 
 _ ^ . a Wife - if fhe be unhandfome, 
 
 De Conjug. praecept. ^ ,, r J l. . T 
 
 mould conlider how extremely 
 ugly fhe fhould be if fhe wanted modefly : but if 
 fhe be handfome, let her think how gracious that 
 beauty would be if flie fuperadds chaflity. 
 
S. 3. OF CHASTirr. 99 
 
 5. Married perfons by confent are to abftain from 
 their mutual entertainments at folemn times of de- 
 votion ; not as a duty of itfelf neceffary, but as being 
 the moft proper ad: of purity which in their condi- 
 tion they can prefent to God, and being a good ad- 
 vantage for attending their preparation to the folemn 
 duty and their demeanour in it. It is 
 
 I Cor. 7. c. 
 
 S. PauPs counfel, that by confent for a 
 time they jhould abjiain, that they may give themfelves 
 tofafting and prayer. And though v^hen Chriftians 
 did receive the holy communion Hoc etiam ex more 
 
 T . . . * J.J ^ Chriftianonim Tertul. 
 
 every day, it is certain they did not fuadens foeminis chrifti- 
 abftaln.buthad children: yet when t^'dr^r^! 
 the Communion was more feldom, nibus>afchae abnoaan- 
 
 tem fecurus luftinebit ? 
 
 theydidwithReligion abftain from Temii. ad uxor. 2. 1. 
 
 - . Ill* 1 • Et ex more etiam Genti- 
 
 the marriage-bed during the time iium.piut.fympof.3.q.6. 
 
 r ^1 • /- 1 , J ,^ Nobis autem, fi leges civi- 
 
 of their folemn preparatory devo- «,isreaecoiimm,caven. 
 tions, as anciently they did from trificLlllTpaJs 
 eatine and drinking; till the folem- ante re venerea uH. ita- 
 
 ^ *-' que expedit nofte et fom- 
 
 nity of the day was paft. no interjeao, julloque in- 
 
 ^ T -11 • r '1 tervallo adhibito, mun- 
 
 6. It were well if married per- dos rurfum quafi de inte- 
 fons would in their penitential f -; ^^Lrs^ut'^:^ 
 prayers and in their general con- Democntus) furgere. 
 feffions fufpedl themfelves, and accordingly afk a ge- 
 neral pardon for all their indecencies and more paf- 
 fionate applications of themfelves in the offices of 
 marriage : that what is lawful and honourable in its 
 kind may not be fullied with imperfedl circum- 
 ftances ; or if it be, it may be made clean again by the 
 interruption and recallings of fuch a repentance of 
 which fuch uncertain parts of aftion are capable. 
 
 But becaufe of all the dangers of a Chriftian none 
 more preffing and troublefome than the temptations 
 
loo OF cHAsrirr, c. 2. 
 
 to luft, no enemy more dangerous than that of the 
 flefh, no accounts greater than what we have to 
 reckon for at the Audit of Concupifcence^ therefore 
 it concerns all that would be fafe from this death to 
 arm themfelves by the following Rules to prevent, 
 or to cure all the wounds of our flefh made by the 
 poifoned arrows of Luft. 
 
 Remedies againfi Uncleannefs. 
 
 1. When a temptation of luft aiTaults thee, do 
 Contra iibidinis impe- not rcfift it by heaping up argu- 
 
 f™ Xf^erTwatfa™: mcHts Egainft it, and difputing 
 St. Aug. YfiiYi it,confidering its offers and its 
 dangers, hut Jly from it, that is, think not at all of it ; 
 lay afide all confideration concerning it, and turn away 
 from it by any fevere and laudable thought of bufi- 
 Neiia giierra d' amor ncfs. Saint Hterome vcry wittily 
 chifugevince. j-eprovcs the Gentile fuperftition, 
 who picflured the Virgin-Deities armed with a fhield 
 and lance, as if Chaftity could not be defended with- 
 out war and dired; contention. No : this enemv is 
 to be treated otherwife. If you hear it fpeak, though 
 but to difpute with it, it ruins you ; and the very ar- 
 guments you go about to anfwer leave a relifh upon 
 the tongue. A man may be burned if he goes near 
 the fire, though but to quench his houfe ; and by 
 handling pitch, though but to draw it from your 
 clothes, you defile your fingers. 
 
 2. Avoid idlenefsy and fill up all the fpaces of thy 
 time with fevere and ufeful employment : for luft 
 ufually creeps in at thofe emptineffes where the Soul 
 is unemployed and the body is at eafe. For no eafy. 
 
S. 3. OF CHASTITT. loi 
 
 healthful and idle perfon was ever chafte, if he could 
 be tempted. But of all employments, bodily labour 
 is moft ufeful and of greateft benefit for the driving 
 away the Devil. 
 
 3. Give no entertainment to the beginnings y xh^jirji 
 
 motions and fecret whifpers of the Q^ifquis in- 
 
 fpirit of impurity. For if you to- pP"7,^ °^^^^^' 
 
 1 r J J Kepulitque amorem, tu- 
 
 tally fupprefs it, it dies : if you per- ^"^ ac viaor fuit : 
 
 . ^J- 1 • /- 1 Q^iiblandlendodulcenu- 
 
 mit the furnace to breathe its fmoke trivit malum, 
 
 in . • . ^^^ Sero recufat ferre quod 
 
 and name out at any vent, it will fubiitjugum. 
 rage to the confumption of the Senec.mppoL 
 
 whole. This Cockatrice is fooneft crufhed in the 
 fhell ; but if it grows, it turns to a ferpent, and a 
 Dragon, and a Devil. 
 
 4. Corporal mortification and hard ufages of our 
 body hath by all ages of the Church been accounted 
 a good inftrument and of fome profit againft the 
 fpirit^rfjornication^ A fpare diet, and a thin coarfe 
 table, feldom refreihment, frequent fafts, not violent 
 and interrupted with returns to ordinary feeding, but 
 confi:antly little, unpleafant, of wholefome but fpar- 
 ing nourilhment : For by fuch cutting ofi^ the pro- 
 vifions of vidtual we fhall weaken the ftrengths of 
 our Enemy. To which if we add lyings upon the 
 ground, painful poftures in prayer, reciting our de- 
 votions with our arms extended at full length, like 
 Mofes praying againft Amalek, or our blefl^ed Saviour 
 hanging upon his painful bed of forrows, the Crofs, 
 and (if the luft be upon us and fharply tempting) 
 by inflidling any fmart to overthrow the ftrongeft 
 paflion by the moft violent pain, we fhall find great 
 eafe for the prefent, and the refolution and apt fufi^er- 
 ance againft the future danger. And this was 'i, Paul's 
 
102 OF cHAsrirr, c. 2. 
 
 remedy, / irms[ my body under ^ he 
 
 In vita S. Pauli. r y r i rr i • 
 
 uled lome rudenelles towards it. 
 But it was a great noblenefs of chaftity which S. 
 Hierome reports of a Son of the King of Nicomedia, 
 who being tempted upon flowers and a perfumed bed 
 with a foft violence, but yet tied down to the temp- 
 tation, and folicited with circumftances of 3fian_ 
 Luxury by an impure Courtefan, left the ealinefs of 
 his "pofture (hould abufe him, fpit out his tongue 
 ^ ^ ,.0 , r- ' into her face : to reprefent that no 
 
 * Benedictus in Ipinis _ r 
 
 fe voiutavit. s. Martini- virtue hath coft the Saints * fo 
 
 anus faciem et manus. r /^i /-»• 
 
 S. Johannes cognomento mUCh aS thlS OI Chaltlty. 
 
 Bonus, calamos acutos t^i r jj r 
 
 inter ungues et carnem 5' ^ fy JrO?n all OCCO/tOnS, temp^ 
 
 xCSsilTrnvtmofe ^ations, loofencfTes of company, 
 ferarum vixit, ne inter galls and Revellinp:s, indcccut 
 
 Arabes pollueretur. . *-' , 
 
 mixtures of wanton dancings, idle 
 talk, private fociety with ftrange women, ftarings 
 upon a beauteous face, the company of women that 
 are fingers, amorous geftures, garifh and wanton 
 dreffings, feafts and liberty, banquets and perfumes, 
 2.i<,,o, .xsw ^o9' sVv iv wine and ftrong drinks, which are 
 TorfpoJoK"Ep«Ta,KajTa5v^T3- made to perfecute chaftity; fome 
 otvov,xaBi^v ^yemoy clZtov, Kai of thcfc bciug thc vcry Prologues 
 ycLfyaKitiii. Julian. to lult, and thc molt innocent or 
 te7frnrA™:"rS: them being but like condi^ted or 
 Lihamus. pickled Muflirooms, which if care- 
 
 Venter mero aeftuans r ^^ oi ^ r ^ ^ ai 
 
 cito defpumatur in libi- lully corredted, and leldom talted, 
 dines s Hieron. ^^ harmlcfs, but Can ncvcr do 
 
 II ruoco che non mi •' ^ 
 
 fcaida, non vogiio che mi good : Evcr remembering that it 
 is eafier to die for chaftity than to 
 live with it ; and the Hangman could not extort a 
 confent from fome perfons, from whom a Lover 
 would have entreated it. For the glory of chaftity 
 
5. 3. OF CHASTITT. 103 
 
 will eafily overcome the rudenefs of fear and vio- 
 lence ; but eafinefs and foftnefs and fmooth tempta- 
 tions creep in, and like the Sun make a maiden lay 
 by her veil and robe, which perfecution like the 
 Northern wind made her hold faft and clap clofe 
 about her. 
 
 6. He that will fecure his chaftity muft^r/? cure 
 his pride and his rage. For oftentimes luft is the 
 punifliment of a proud man, to tame the vanity of 
 his pride by the (hame and affronts of unchaflity : 
 and the fame intemperate heat that makes anger does 
 enkindle luft. 
 
 7. If thou beeft aifaulted with numquld ego a te 
 
 an unclean Spirit, truft not thyfelf ^If^ZT-'^^'^''^' 
 
 alone, but run forth into COmpa- Velataque ftola mea cum 
 
 *^ conterbuit na ? 
 
 ny, whofe reverence and modefty Horat. serm.i. i, Sat. 2. 
 may fupprefs, or whofe ibciety may divert thy 
 thoughts : and a perpetual witnefs of thy converfation 
 is of efpecial ufe againft this vice, which evaporates 
 in the open air like Camphire, being impatient of 
 light and witneiTes. 
 
 8. Ufe frequent and earneft prayers to the King 
 of Purities, the firft of Virgins, the eternal God, 
 who is of an eifential purity, that he would be 
 pleafed to reprove and caft out the unclean Spirit. 
 For befides the bleffings of prayer by way of reward, 
 it hath a natural virtue to reftrain this vice : becaufe 
 a prayer againft it is an unwillingnefs to ad; it ; and 
 fo long as we heartily pray againft it our defires are 
 fecured, and then this Devil hath no power. This 
 was Saint PauPs other remedy : \_For/his caufe I be- 
 
 fought the Lord thrice,^ And there is much reafon 
 and much advantage in the ufe of this inftrument ; 
 
I04 OF cHAsrirr, c, 2. 
 
 becaufe the main thing that in this affair is to be 
 ,^ . ,. r fecured is a man's mind. He 
 
 Mens impudicam ra- 
 
 cere, non corpus foiet. that goes about to cure luft by 
 iodt/y exercifes alone (as S. PauFs phrafe is) or 
 mortifications, fhall find them fometimes inftru- 
 mental to it, and incitations of fudden defires, but 
 always infufficient and of little profit : but he that 
 hath a chafte mind fhall find his body apt enough 
 to take laws ; and let it do its worfl, it cannot make 
 a fin, and in its greatefl violence can but produce a 
 little natural uneafinefs, not fo much trouble as a fe- 
 vere fafling-day, or a hard night's lodging upon 
 boards. If a man be hungry he muft eat, and if 
 he be thirfty he muft drink in fome convenient 
 time, or elfe he dies : but if the body be rebellious, 
 fo the mind be chafle, let it do its worfl, if you re- 
 folve perfedly not to fatisfy it, you can receive no 
 great evil by it. Therefore the proper cure is by 
 apphcations to the fpirit, and fecurities of the mind, 
 which can no way fo well be fecured as by frequent 
 and fervent prayers, and fober refolutions, and fevere 
 difcourfes . Therefore, 
 
 9. Hither bring in fuccour from confideration of 
 the Divine prefence, and of his holy Angels, medita- 
 tion of Death, and the paffions of Chrift upon the 
 Crofs, imitation of his Purities, and of the Virgin 
 Mary his unfpotted and holy Mother, and of fuch 
 eminent Saints who in their generations were burn- 
 ing and fhining lights, unmingled with fuch un- 
 cleannefTes which defile the foul, and who now fol- 
 low the Lamb whitherfoever he goes. 
 
 10. Thefe remedies are of univerfal efficacy in 
 all cafes extraordinary and violent ; but in ordinary 
 
S, 3. OF CHASTirr. 105 
 
 and common, the remedy which God hath provided, 
 that is. Honourable ^marriage ^ hath * panda eft opera ut 
 
 •\ rr\ \ r ^ • matrimoniodevinciantur, 
 
 a natural etlicacy, belides a virtue quod eft tutiflimum ju- 
 
 U„ T\:,.:^^ Ul^/T" A. ^1 • ventutis vinculum. Flut. 
 
 by Divme blelling, to cure the m- de educ. lib. 
 conveniences w^hich otherwife might afflicft perfons 
 temperate and fober. 
 
 SECT. IV. 
 
 Of Humility, 
 
 UMILITY is the great Ornament and 
 Jewel of Chriftian Religion, that where- 
 by it is diftinguifhed from all the wifdom 
 of the world ; it not having been taught by the 
 wife men of the Gentiles, but firft put into a difci- 
 pline, and made part of a Religion, by our Lord Je- 
 fus Chrift, who propounded himfelf imitable by his 
 Difciples fo lignally in nothing as in the twin-lifters 
 of Meeknefs and Humility. Learn of me, for I am 
 meek and humble, and ye fl) all find reft unto your Souls, 
 For all the World, all that we are, and all that 
 we have, our bodies and our Souls, our actions and 
 our fuiferings, our conditions at home, our accidents 
 abroad, our many fins and our feldom virtues, are as 
 fo many arguments to make our Souls dwell low in 
 the deep valleys of Humility. * 
 
 Arguments againft Pride by way of Confideration, 
 
 I. Our body is weak and impure, fending out 
 more uncleanneffes from its feveral finks than could 
 
io6 OF HUMILirr, C. 2. 
 
 be endured if they were not neceflary and natural : 
 and we are forced to pafs that through our mouths, 
 which as foon as we fee upon the ground, we loath 
 like rottennefs and vomiting. 
 
 2. Our Jlrength is inferior to that of many Beads, 
 and our infirmities fo many that we are forced to 
 drefs and tend Horfes and Afles, that they may help 
 our needs, and relieve our wants. 
 
 3. Our beauty is in colour inferior to many 
 flowers, and in proportion of parts it is no better 
 than nothing; for even a Dog hath parts as well 
 proportioned and fitted to his purpofes, and the de- 
 figns of his nature, as we have : and when it is 
 moft florid and gay, three fits of an ague can change 
 it into yellownefs and leannefs, and the hollownefs 
 and wrinkles of deformity. 
 
 4. Our learning is then beft when it teaches moft 
 humility : but to be proud of learning is the great- 
 eft ignorance in the World. For our learning is fo 
 long in getting, and fo very imperfedl, that the 
 greateft Clerk knows not the thoufandth part of 
 what he is ignorant ; and knows fo uncertainly what 
 he feems to know, and knows no otherwife than a 
 Fool or a Child, even what is told him or what he 
 guefi^es at, that except thofe things which concern 
 his duty, and which God hath revealed to him, 
 which alfo every Woman knows fo far as is necef- 
 fary, the moft Learned Man hath nothing to be proud 
 of, unlefs this be a fufficient argument to exalt him, 
 that he uncertainly gueflis at fome more unnecef- 
 fary thing than many others, who yet know all that 
 concerns them, and mind other things more necef- 
 fary for the needs of life and Commonwealths. 
 
S, 4. OF HUMILirr. 107 
 
 5. He that is proud of riches is afooL For if he 
 be exalted above his Neighbours becaufe he hath 
 more gold, how much inferior is he to a gold Mine ? 
 how much is he to give place to a chain of Pearl, 
 or a knot of Diamonds ? for certainly that hath the 
 greateft excellence from whence he derives all his 
 gallantry and preeminence over his Neighbours. 
 
 6. If a man be exalted by reafon of any excel- 
 lence in his Soul, he may pleafe to remember that all 
 Souls are equal ; and their differing operations are 
 becaufe their inftrument is in better tune, their body 
 is more healthful, or better tempered : which is no 
 more praife to him, than it is that he was born in 
 Italy. 
 
 7. He that is proud of his birth is proud of the 
 bleffings of others, not of himfelf: for if his parents 
 were more eminent in any circumflance than their 
 Neighbours, he is to thank God, and to rejoice in 
 them ; but ftill he may be a Fool, or unfortunate, 
 or deformed ; and when himfelf was born, it was 
 indifferent to him whether his Father were a King 
 or a Peafant, for he knew not any thing, nor chofe 
 any thing : and moft commonly it is true, that he 
 that boafts of his Anceftors, who were the founders 
 and raifers of a Noble Family, doth confefs that he 
 hath in himlelf a lefs virtue and a lefs honour, and 
 therefore that he is degenerated. 
 
 8. Whatfoever other difference there is between 
 thee and thy Neighbour, if it be bad, it is thine 
 own, but thou haft no reafon to boaft of thy mifery 
 and fhame : if it be good, thou haft received it from 
 God ; and then thou art more obliged to pay duty 
 and tribute, ufe and principal to him : and it were 
 
io8 OF HUMILirr. C. 2. 
 
 a ftrange folly for a man to be proud of being more 
 in debt than another. 
 
 9. Remember what thou wert before thou wert 
 begotten. Nothing. What wert thou in the firfl 
 regions of thy dwelling, before thy birth ? Un-^ 
 cleannefs. What wert thou for many years after ? 
 Weaknefs. What in all thy life ? A great finner. 
 What in all thy excellencies ? A mere debtor to 
 Apuieius de D.mon. ^od, to thy parcuts, to the earth, 
 socratis. to all the creatures. *But we may 
 
 if we pleafe ufe the method of the Platonifts, who 
 reduce all the caufes and arguments for humility 
 which we can take from ourfelves, to thefe feven 
 heads, i . The fpirit of a man is light and trouble- 
 fome. 2. His body is brutifh and lickly. 3. He 
 is conftant in his folly and error, and inconftant in 
 his manners and good purpofes. 4. His labours 
 are vain, intricate and endlefs. 5. His fortune is 
 changeable, but feldom plealing, never perfefl:. 
 6. His wifdom comes not till he be ready to die, 
 that is, till he be paft ufing it. 7. His death is 
 certain, always ready at the door, but never far off.* 
 Upon thefe or the like meditations if we dwell, or 
 frequently retire to them, we fhall fee nothing more 
 reafonable than to be humble^ and nothing mortfool- 
 ijh than to be proud. 
 
 A5ls or Offices of Humility, 
 
 The grace of Humility is exercifed by thefe fol- 
 lowing Rules. 
 
 I . Think not thyfelf better for any thing that 
 happens to thee from without. For although thou 
 
s: 4. OF HUMiLirr. 109 
 
 mayeft by gifts beftowed upon thee be better than 
 another, as one horfe is better than another, that is 
 of more ufe to others ; yet as thou art a man, thou 
 haft nothing to commend thee to thyfelf but that 
 only by which thou art a man, that is, by what thou 
 choofeft and refufeft. 
 
 2. HumiHty confifts not in raiUng againft thyfelf, 
 or wearing mean clothes, or going foftly and fub- 
 miflly : but in hearty and real evil or mean opinion 
 of thyfelf. Believe thyfelf an unworthy perfon 
 heartily, as thou beheveft thyfelf to be hungry, or 
 poor, or fick, when thou art fo. 
 
 3. Whatfoever evil thou fayeft of thyfelf be con- 
 tent that others fhould think to be true : and if thou 
 calleft thyklf foo/, be not angry if another fay fo of 
 thee. For if thou thinkeft fo truly, all men in the 
 world delire other men to be of their opinion ; and 
 he is an hypocrite that accufes himfelf before others, 
 with an intent not to be believed. But he that 
 calls himfelf intemperate, foolifh, luftful, and is an- 
 gry when his neighbours call him fo, is both a falfe 
 and a proud perfon. 
 
 4. Love to be concealed, and little efteemed : be 
 content to want praife, never being Ama nefciri & pro ni- 
 troubled when thou art flighted ^Uo reputari. cer/on. 
 
 or undervalued ; for thou canft not undervalue thy- 
 felf, and if thou thinkeft fo meanly as there is 
 reafon, no contempt will feem unreafonable, and 
 therefore it will be very tolerable. 
 
 5. Never be afhamed of thy birth, or thy parents, 
 or thy *trade, or thy prefent em- Ionian nobiiitadonon 
 ployment, for the meannefs or po- cognofce parentado. 
 
 ^ -^ r r ^ i i * Chi del arte fua fe 
 
 verty of any or them: and when vergognafemprevh 
 there is an occafion to fpeak of ^^'s^s»^- 
 
 Vive con 
 
I lo OF HUMILirr. C. 2. 
 
 them, fuch an occafion as would invite you to fpeak 
 of anything that pleafes you, omit it not ; but fpeak 
 as readily and indifferently of thy meannefs as of 
 thy greatnefs. Prtmijlaus the firft King of Bohemia 
 kept his country fhoes always by him, to remember 
 from whence he was raifed : And Agat hocks by the 
 furniture of his Table confeffed, that from a Potter 
 he was raifed to be the King of Sicily. 
 
 6. Never fpeak anything diredlly tending to thy 
 praife or glory ; that is, with a purpofe to be com- 
 mended, and for no other end. If other ends be 
 mingled with thy honour, as if the glory of God, 
 or charity, or neceffity, or anything of prudence be 
 thy end, you are not tied to omit your difcourfe or 
 your defign that you may avoid praife, but purfue 
 your end, though praife come along in the company. 
 Only let not praife be the defign. 
 
 7. When thou haft faid or done anything for 
 which thou receiveft praife or eftimation, take it in- 
 differently, and return it to God ; refledling upon 
 him as the Giver of the gift, or the Bleffer of the 
 adiion, or the Aid of the defign : and give God 
 thanks for making thee an inftrument of his glory, 
 or the benefit of others. 
 
 8. Secure a good name to thyfelf by living virtu- 
 oufly and humbly : but let this good name be nurfed 
 abroad, and never be brought home to look upon it : 
 let others ufe it for their own advantage ; let them 
 fpeak of it if they pleafe ; but do not thou at all 
 ufe it, but as an inftrument to do God glory, and 
 thy neighbour more advantage. Let thy face like 
 Mofes's ftiine to others, but make no looking-glaffes 
 for thyfelf 
 
5. 4. OF HUMILirr. Ill 
 
 9. Take no content in praife when it is offered 
 thee : but let thy rejoicing in God's gift be allayed 
 with fear, left this good bring thee to evil. Ufe the 
 praife as you ufe your pleafure in eating and drink- 
 ing : if it comes, make it do 
 
 J , ^ ' r 1 , Ti o?y Ji/uTv IBi^io-KOV Kara- 
 
 drudgery, let it lerve other ends, m^'7rsp,'?rarhr.»BBXovi'yafxe 
 and minifter to neceffities, and to Z^::ZZS:::t^2 
 caution, left by pride you lofe your ^fS "e Tft'^c^JiTl^T 
 juft praife which you have de- 
 ferved ; or elfe by being praifed unjuftly, you re- 
 ceive fhame unto yourfelf with God and wife men. 
 
 10. Ufe no ftratagems and devifes to get praife. 
 Some ufe to inquire into the faults of their own 
 actions or difcourfes on purpofe to hear that it was 
 well done or fpoken, and without fault : others 
 bring the matter into talk, or thruft themfelves into 
 company, and intimate and give occafion to be 
 thought or fpoke of. Thefe men make a bait to 
 perfuade themfelves to fwallow the hook, till by 
 drinking the waters of vanity they fwell and burft. 
 
 1 1 . Make no fuppletories to thyfelf, when thou 
 art difgraced or flighted, by pleaf- Alter aiteri fatis am- 
 ing thyfelf with fuppofing thou FatT ut:Tis nX! 
 didft deferve praife, though they ^^"^ 
 underftood thee not, or envioufly detracted from 
 thee : neither do thou get to thyfelf a private thea- 
 tre and flatterers, in whofe vain noifes and fantaftic 
 praifes thou mayeft keep up thine own good opinion 
 of thyfelf. 
 
 12. Entertain no fancies of vanity and private 
 whifpers of this Devil of pride : fuch as was that 
 of Nebuchadnezzar ; Is not this great Babylon which 
 I have built for the honour of my name, and the might 
 
112 OF HUMILirr. C, 2. 
 
 of my majejlyy and the power of my kingdom ? Some 
 fantaftic fpirits will walk alone, and dream waking 
 of greatneffes, of palaces, of excellent orations, full 
 theatres, loud applaufes, fudden advancement, great 
 fortunes, and fo will fpend an hour with imaginative 
 pleafure ; all their employment being nothing but 
 fumes of pride, and fecret indefinite defires and fig- 
 nifications of what their heart wifhes. In this al- 
 though there is nothing of its own nature direftly 
 vicious, yet it is either an ill mother or an ill 
 daughter, an ill fign or an ill effed: ; and therefore 
 at no hand confifting with the fafety and interefts of 
 humility. 
 
 13. Suffer others to be praifed in thy prefence, 
 and entertain their good and glory with delight; 
 but at no hand difparage them, or leffen the report, 
 or make an objed:ion ; and think not the advance- 
 ment of thy brother is a lefTening of thy worth. 
 But this adl is alfo to extend further. 
 
 14. Be content that he fhould be employed, and 
 thou laid by as unprofitable ; his fentence approved, 
 thine rejected ; he be preferred, and thou fixed in a 
 low employment. 
 
 15. Never compare thyfelf with others, unlefs it 
 be to advance them and to deprels thyfelf. To 
 which purpofe we muft be fure in fome fenfe or 
 other to think ourfelves the worft in every company 
 where we come : one is more learned than I am, 
 another is more prudent, a third honourable, a 
 fourth more chafte, or he is more charitable, or lefs 
 proud. For the humble man obferves their good, 
 and refledis only upon his own vilenefs ; or confiders 
 the many evils of himfelf certainly known to him- 
 
S, 4. OF HUMILirr. 1 1 3 
 
 felf, and the ill of others but by uncertain report : 
 or he confiders that the evils done by another are 
 out of much infirmity or ignorance, but his own 
 fins are againfl: a clearer light ; and if the other had 
 fo great helps, he would have done more good and 
 lefs evil : or he remembers that his old fins before 
 his converfion were greater in the nature of the 
 thing, or in certain circumfliances, than the fins of 
 other men. (So S. P^w/ reckoned himfelf the chief- 
 efl: of finners, becaufe formerly he had acfted the 
 chiefefl; fin of perfecuting the Church of God.) 
 But this rule is to be ufed with this caution. That 
 though it be good always to t/imk meanefl: of our- 
 felves, yet it is not ever fafe to Jpeak it, becaufe thofe 
 circumfliances and confiderations which determine 
 thy thoughts, are not known to others as to thyfelf ; 
 and it may concern others, that they hear thee give 
 God thanks for the graces he hath given thee. But 
 if thou prefervefl: thy thoughts and opinions of thy- 
 felf truly humble, you may with more fafety give 
 God thanks in public for that good which cannot, 
 or ought not to be concealed. 
 
 1 6. Be not always ready to excufe every overfight, 
 or indifcretion, or ill adlion : but if thou beefl: guilty 
 of it, confefs it plainly ; for virtue fcorns a lie for its 
 cover : but to hide a fin with it, is like a crufl; of 
 leprofy drawn upon an ulcer. If thou beefl: not 
 guilty, (unlefs it be fcandalous) be not over-earnefl; 
 to remove it : but rather ufe it as an argument to 
 chafl:ife all greatnefs of fancy and opinion in thyfelf; 
 and accufl:om thyfelf to bear reproof patiently and 
 contentedly, and the harfli words of thy enemies, 
 as knowing that the anger of an enemy is a better 
 
114 OF HUMiLrrr, c. 2. 
 
 Monitor, and reprefents our faults or admonifhes us 
 of our duty with more heartinefs, than the kindnefs 
 does, or precious balms of a friend. 
 
 17. Give God thanks for every v^eaknefs, defor- 
 mity and imperfection, and accept it as a favour and 
 grace of God, and an inftrument to refift pride and 
 nurfe humility ; ever remembering that when God, 
 by giving thee a crooked back, hath alfo made thy 
 fpirit ftoop or lefs vain, thou art more ready to enter 
 the narrow gate of Heaven, than by being ftraight, 
 and ftanding upright, and thinking highly. Thus 
 the Apoftles rejoiced in their infir?nitiesy not moral, 
 but natural and accidental, in their being beaten and 
 whipt like flaves, in their nakednefs and poverty. 
 
 18. Upbraid no man's weaknefs to him to dif- 
 comfort him, neither report it to difparage him, 
 neither delight to remember it to leffen him, or to 
 fet thyfelf above him. Be fure never to praife thy- 
 felf, or to difpraife any man elfe, unlefs God's glory 
 
 or fome holy end do hallow it. 
 nd1ffe?/fr.'™il"c°or And it was noted to the praife of 
 quiispueriinvifiaiiisnon CvruSy that amonp^ft his CQuals in 
 
 fient, \\ non omnino m -^ *^ ^ 
 
 difputationibus viaoriam agc he would ucvcr play at any 
 
 femper obtinere laborent. ^ ^ • r • i • i 
 
 Non tantum egregium eft Iport, or ulc any excrcile lu which 
 poffe :;„"ci";uiSu;":ft"; he knew himfelf more excellent 
 
 ubi viaoria eft damnofa. ^J^^^ (J^gy . jj^^ in fuch in which 
 
 Plut. de educ. liber. J 
 
 he was unfldlful he would make 
 his challenges, left he fhould fhame them by his 
 victory, and that himfelf might learn fomething of 
 their fkill, and do them civilities. 
 
 19. Belides the foregoing parts and adlions, hu- 
 mility teaches us to fubmit ourfelves and all our fa- 
 culties to God, To believe all things, to do all things. 
 
5. 4- OF HUMILirr, 1 1 5 
 
 tofuffer all tlmigs which his will enjoins us : to be 
 content in every eftate or change, knowing we 
 have deferved worfe than the worft we feel ; and 
 (as Anytus faid to Alcibtades) he hath taken but half, 
 when he might have taken all : to adore his good- 
 nefs, to fear his greatnefs, to worfhip his eternal and 
 infinite excellencies, and to fubmit Nihil ita dignum eft 
 ourfelves to all our fuperiors in all °^^^ "f, ^""ITfTi T 
 
 r compeliantibus le aimciles 
 
 things according to Godlinefs, and praebem. ?iut. 
 
 to be meek and gentle in our converfation towards 
 
 others. 
 
 Now, although according to the nature of every 
 grace, this begins as a gift, and is increafed like a 
 habit, that is, beft by its own afts ; yet befides the 
 former acfts and offices of humility, there are certain 
 other exercifes and confiderations, which are good 
 helps and inftruments for the procuring and increaf- 
 ing this grace, and the curing of pride. 
 
 Means and exercifes of obtaining and increafng the 
 grace of Hutnility , 
 
 I . Make confeffion of thy fins often to God ; and 
 confider what all that evil amounts to which you 
 then charge upon yourfelf. Look not upon them 
 as fcattered in the courfe of a long life ; now, an 
 intemperate anger, then, too full a meal ; now, idle 
 talking, and another time, impatience : but unite 
 them into one continued reprefentation, and remem- 
 ber that he whofe life feems fair by reafon that his 
 faults are fcattered at large diftances in the feveral 
 parts of his life, yet if all his errors and follies were 
 articled againft him, the man would feem vicious 
 
ii6 OF HUMILITT. C. 2. 
 
 and miferable : and poffibly this exercife, really ap- 
 plied upon thy fpirit, may be ufeful. 
 
 2. Remember that we ufually difparage others 
 upon flight grounds and little inftances ; and towards 
 them one fly is enough to fpoil a whole box of oint- 
 ment : and if a man be highly commended, we think 
 him fufficiently lefl^ened, if we clap one fin, or folly 
 or infirmity into his account. Let us therefore be 
 jufl: to ourfelves, fince we are fo fevere to others, and 
 confider, that whatfoever good any one can think or 
 fay of us, we can tell him of hundreds of bafe and 
 unworthy and foolifh aftions, any one of which were 
 enough (we hope) to defliroy another's reputation : 
 Therefore, let fo many be fuflicient 
 oixoiro.^.a.'rr^^.Zjsi.Qi,^ ^^ defl:roy our ovcr-hi^h thou^hts 
 
 TiSy fxaivofA-ivciov BkXliq Qav/xa- Qf OUriclveS 
 
 ^stBch. Avrmn.l I.e. zi. *i tvt • i i • • i 
 
 3. When thy Neighbour is cried 
 up by public fame and popular noifes, that we may 
 difparage and lefl^en him, we cry out that the peo- 
 ple is a Herd of unlearned and ignorant perfons, ill 
 judges, loud trumpets, but which never give certain 
 found : let us ufe the fame art to humble ourfelves, 
 and never take delight and pleafure in public reports, 
 and acclamations of afl^emblies, and pleafe ourfelves 
 with their judgment, of whom in other the like cafes 
 we affirm that they are mad. 
 
 4. We change our opinion of others by their 
 kindnefs or unkindnefs towards us. If he be my 
 Patron and bounteous, he is wife, he is noble, his 
 faults are but warts, his virtues are mountainous : 
 but if he proves unkind, or rejed;s our importunate 
 fuit, then he is ill-natured, covetous, and his free 
 meal is called gluttony : that which before we called 
 
S. 4. OF HUMILirr. 1 17 
 
 civility y is now very drunkennefs ^ and all he fpeaks is 
 flat and dull, and ignorant as a fwine. This indeed 
 is unjuft towards others, but a good inftrument, if 
 we turn the edge of it upon ourfelves. We ufe 
 ourfelves ill, abufing ourfelves with falfe principles, 
 cheating ourfelves with lies and pretences, flealing 
 the choice and eledlion from our wills, placing vo- 
 luntary ignorance in our underftandings, denying the 
 defires of the Spirit, fetting up a faction againft every 
 noble and juft defire ; the leaft of which becaufe we 
 fhould refent up to reviling the injurious perfon, it 
 is but reafon we fhould at leaft not flatter ourfelves 
 with fond and too kind opinions. 
 
 5. Every day call to mind fome one of thy fouleft 
 fins, or the moft fhameful of thy difgraces, or the 
 indifcreeteft of thy adtions, or anything that did then 
 moft trouble thee, and apply it to the prefent fwelling 
 of thy fpirit and opinion, and it may help to allay it. 
 
 6. Pray often for his grace with all humility of 
 gefture and paflion of defire, and in thy devotion 
 interpofe many adls of humility by way of confef- 
 fion and addrefs to God, and refledlion upon thyfelf. 
 
 7. Avoid great Offices and employments, and the 
 noifes of worldly honour. For in thofe ftates many 
 times fo many ceremonies and circumftances will 
 feem necefi^ary, as will deftroy the fobriety of thy 
 thoughts. If the number of thy fervants be fewer, 
 and their obfervances lefs, and their reverences lefs 
 folemn, pofllbly they will feem lefs than thy dignity : 
 and if they be fo much and fo 
 
 many, it is likely they will be too ^^^t^'"'''^''^'^^^' 
 big: for thy fpirit. ^And here be ^^^"L^nim MagiHratus 
 
 o J i per luftragia fabis lata 
 
 thou very careful, left thou be creabantur. Fiut. 
 
ii8 OF HUMILirr, C.2, 
 
 abufed by a pretence that thou wouldft ufe thy great 
 dignity as an opportunity of doing great good. For 
 fuppofing it might be good for others, yet it is not 
 good for thee : they may have encouragement in 
 noble things from thee, and by the fame inftru- 
 ment thou mayeft thyfelf be tempted to pride and 
 vanity. And certain it is God is as much glorified 
 by thy example of humility in a low or temperate 
 condition, as by thy bounty in a great and dang- 
 erous. 
 
 8. Make no reflex afts upon thy own humility, 
 nor upon any other grace with which God hath en- 
 riched thy foul. For fince God oftentimes hides 
 from his Saints and Servants the fight of thofe ex- 
 cellent things by which they fhine to others (though 
 the dark fide of the Lantern be toward themfelves) 
 that he may fecure the grace of humility ; it is good 
 that thou do fo thyfelf: and if thou beholdeft a grace 
 of God in thee, remember to give him thanks for 
 it, that thou mayefi: not boaft in that which is none 
 of thy own : and confider how thou haft fullied it, 
 by handling it with dirty fingers, with thy own im- 
 perfedions, and with mixture of unhandfome cir- 
 cumftances. Spiritual pride is very dangerous, not 
 only by reafon it fpoils fo many graces by which we 
 drew nigh unto the Kingdom of God, but alfo be- 
 caufe it fo frequently creeps upon the fpirit of holy 
 perfons. For it is no wonder for a Beggar to call 
 himfelf poor, or a drunkard to confefs that he is no 
 fober perfon : but for a holy perfon to be humble, 
 for one whom all men efteem a Saint, to fear left 
 himfelf become a Devil, and to obferve his own 
 danger, and to difcern his own infirmities, and make 
 
S. 4. OF HUMILirr. 119 
 
 difcovery of his bad adherences, is as hard as for a 
 Prince to fubmit himfelf to be guided by Tutors, 
 and make himfelf fubjed: to difcipHne like the mean- 
 eft of his fervants. 
 
 9. Often meditate upon the effedls of Pride on 
 one fide, and Humility on the other. Firft, That 
 Pride is like a Canker, and deftroys the beauty of 
 the faireft flowers, the moft excellent gifts and 
 graces ; but Humility crowns them all. Secondly, 
 That pride is a great hindrance to the perceiving 
 the things of God ; and Humility is an 
 excellent preparative and inftrument of ^ ' "* *^* 
 fpiritual wifdom. Thirdly, That Pride hinders the 
 acceptation of our prayers ; but Humility pierceth the 
 clouds, and will not depart till the mojl High Jhall re- 
 gard. Fourthly, That Humility is but a fpeaking 
 truth, and all Pride is a lie. Fifthly, that Humi- 
 lity is the moft certain way to real honour, and Pride 
 is ever affronted or defpifed. Sixthly, That Pridel 
 turned Lucifer into a Devil, and Humility exalted! 
 the Son of God above every Name, and placed him 
 eternally at the right hand of his Father. Seventhly, 
 That God rejijieth the proud, profeffing 
 open defiance and hoftility againft fuch ^^^^ ^' 
 perfons ; but giveth grace to the humble : * Grace 
 and pardon, * remedy and relief againft mifery and 
 oppreflion, * content in all conditions, * tranquillity 
 of fpirit, * patience in afilicflions, * love abroad, 
 * peace at home, * and utter freedom from conten- 
 tion and * the fin of cenfuring others * and the 
 trouble of being cenfured themfelves. For the 
 humble man will not judge his brother for the mote 
 in his eye, being more troubled at the beam in his own 
 
I20 OF HUMILirr. C. 2. 
 
 eye ; and is patient and glad to be reproved, becaufe 
 himfelf hath caft the firft ftone at himfelf, and there- 
 fore wonders not that others are of his mind. 
 
 John 13. 15. 10. Remember that the blelTed Sa- 
 viour of the wrorld hath done more to prefcribe, and 
 tranfmit, and fecure this grace than any other ; his 
 whole life being a great continued example of humi- 
 lity, a vaft defcent from the glorious bofom of his Fa- 
 ther to the womb of a poor maiden, to the form of a 
 fervant, to the miferies of a finner, to a life of labour, 
 to a ftate of poverty, to a death of malefacSlors, to 
 the grave of death, and the intolerable calamities 
 which we deferved : and it were a good delign, and 
 yet but reafonable, that we fhould be as humble in 
 the midft of our greateft imperfecftions and bafeft fins, 
 as Chrift was in the midft of his fulnefs of the Spirit, 
 great wifdom, perfedt life, and moft admirable vir- 
 tues. 
 
 1 1 . Drive away all flatterers from thy company, 
 and at no hand endure them ; for he that endures 
 himfelf fo to be abufed by another, is not only a 
 fool for entertaining the mockery, but loves to have 
 his own opinion of himfelf to be heightened and 
 cherifhed. 
 
 12. Never change thy employment for the fud- 
 den coming of another to thee : But if modefty per- 
 mits or difcretion, appear to him that vifits thee the 
 fame that thou wert to God and thyfelf in thy pri- 
 vacy. But if thou wert walking or fleeping, or in 
 any other innocent employment or retirement, fnatch 
 not up a book to feem ftudious, nor fall on thy knees 
 to feem devout, nor alter anything to make him be- 
 lieve thee better employed than thou wert. 
 
5.4. OF HUMILirr. 121 
 
 1 3. To the fame purpofe it is of great ufe that he 
 who would preferve his humihty, fhould choofe fome 
 fpiritual perfon to whom he fhall obhge himfelf to 
 difcover his very thoughts and fancies, every adl of 
 his, and all his intercourfe with others in which 
 there may be danger ; that by fuch an opennefs of 
 fpirit he may expofe every blaft of vain-glory, every 
 idle thought, to be chaftened and lefTened by the 
 rod of fpiritual difcipline : and he that fhall find 
 himfelf tied to confefs every proud thought, every 
 vanity of his fpirit, will alfo perceive they muft not 
 dwell with him, nor find any kindnefs from him : 
 and befides this, the nature of pride is fo fhameful 
 and unhandfome, that the very difcovery of it is a 
 huge mortification and means of fupprefling it. A 
 man would be afhamed to be told that he enquires 
 after the faults of his laft Oration or aftion on pur- 
 pofe to be commended : and therefore when the 
 man fhall tell his fpiritual Guide the fame fhameful 
 flory of himfelf, it is very likely he will be hum- 
 bled, and heartily afhamed of it. 
 
 1 4. Let every man fuppofe what opinion he fhould 
 have of one that fhould fpend his time in playing with 
 drum-flicks and cockle-fhells, and that fhould wran- 
 gle all day long with a little boy for pins, or fhould 
 fludy hard and labour to cofen a child of his gauds ; 
 and who would run into a river deep and dangerous 
 with a great burden upon his back, even then when he 
 were told of the danger, and earneflly importuned 
 not to do it ? and let him but change the Inflances 
 and the perfon, and he fhall find that he hath the 
 fame reafon to think as bad of himfelf, who pur- 
 fues trifles with earneflnefs, fpending his time in 
 
122 OF HUMILirr. C. 2. 
 
 vanity, and his labour for that which profits not ; who 
 knowing the laws of God, the rewards of virtue, 
 the curfed confequents of fin, that it is an evil fpirit 
 that tempts him to it, a Devil, one that hates him, 
 that longs extremely to ruin him, that it is his own 
 deftrud:ion that he is then working, that the plea- 
 fures of his fin are bafe and brutifh, unfatisfying in 
 the enjoyment, foon over, fhameful in their fl:ory, 
 bitter in the memory, painful in the effed: here, 
 and intolerable hereafter, and for ever ; yet in defpite 
 of all this, he runs foolifhly into his fin and his ruin, 
 merely becaufe he is a fool, and winks hard, and 
 rufhes violently like a horfe into the battle, or like 
 a madman to his death. He that can think great 
 and good things of fuch a perfon, the next ftep may 
 court the rack for an inftrument of pleafure, and ad- 
 mire a fwine for wifdom, and go for counfel to the 
 prodigal and trifling graffliopper,. 
 
 After the ufe of thefe and fuch like infl:ruments 
 and confiderations, if you would try how your foul 
 is grown, you fhall know that humility, like the 
 root of a goodly tree, is thrufi; very far into the 
 ground, by thefe goodly fruits which appear above 
 ground. 
 
 Signs of Humility. 
 
 I . The humble man trufi:s not to his own difcre- 
 tion, but in matters of concernment relies rather 
 upon the judgment of his friends, counfellors, or 
 fpiritual guides. 2. He does not pertinacioufly pur- 
 fue the choice of his own will, but in all thijtgs lets 
 God choofe for him, and his Superiors in thofe things 
 
S. 4. OF HUMILITT. 123 
 
 which concern' them. 3. He does not murmur 
 againft commands. 4. He is not inquifitive into 
 the reafonablenefs of indtfferejit and innocent com- 
 mands, but believes their command Aflki commanda chi 
 to be reafon enough in fuch cafes "bbidifceaifaggio. 
 to exad: his obedience. 5. He lives according to a 
 rule, and with compliance to public cuftoms, with- 
 out any affecflation or iingularity. 6. He is meek 
 and indifferent in all accidents and chances. 7. He 
 patiently bears injuries. 8. He is vemm humiiem pati- 
 always unfatisfied in his own con- ""'^^ ^^^'"^^^- ^' "'''- 
 du6t, refolutions and counfels. 9. He is a great 
 lover of good men, and a praifer of wife men, and 
 a cenfurer of no man. 10. He is modeft in his 
 fpeech, and referved in his laughter. 1 1 . He fears 
 when he hears himfelf commended, left God make 
 another judgment concerning his ad:ions than men 
 do. 12. He gives no pert or faucy anfwers when 
 he is reproved, whether juftly or unjuftly. 13. 
 He loves to fit down in private, and if he may he 
 refufes the temptation of offices and new honours. 
 14. He is ingenuous, free and open in his adlions 
 and difcourfes. 15. He mends his fault, and gives 
 thanks when he is admoniflied. 16. He is ready 
 to do good offices to the murderers of his fame, to 
 his flanderers, backbiters and detractors, as Chrift 
 wafhed the feet oi Judas, 17. And is contented to 
 be fufpedted of Indifcretion, fo before God he may 
 be really innocent, and not offenfive to his neigh- 
 bour, nor wanting to his juft and prudent intereft. 
 
124 OF MODESrr. C.2. 
 
 SECT. V. 
 
 Of Modejiy, 
 
 ODESTY is the appendage of Sobriety, 
 and is to Chaftity, to Temperance, and to 
 Humility, as the fringes are to a garment. 
 It is a grace of God that moderates the over-aftive- 
 nefs and curiofity of the mind, and orders the paf- 
 fions of the body, and external aftions, and is di- 
 recftly oppofed to Curiojityy to Boldnefsy to Undecency, 
 The pradiice of Modefty confifts in thefe following 
 Rules. 
 
 uZa-xnfxoa-Cyn. -^^s dfid duttcs of ModcJly as it is oppofed 
 
 to Curiofty, 
 
 1 . Enquire not into the fecrets of God, but be 
 
 content to learn thy duty accord- 
 
 Ecclus. 3. 21, 22, 23. . 1- r 1 r 
 
 mg to the quality or thy perlon 
 or employment : that is plainly, if thou beeft not 
 concerned in the conduft of others ; but if thou 
 beeft a teacher, learn it fo as may beft enable thee 
 to difcharge thy office. God's commandments were 
 proclaimed to all the world, but God's counfels are 
 to himfelf and to his fecret ones, when they are ad- 
 mitted within the veil. 
 
 2. Enquire not into the things which are too hard 
 Qui fcrutator eft Ma- for thcc, butlcam modcftly to know 
 
 na.^^ro^^lTs!^'^'^ ^ ^ °" thy infirmities and abilities ; and 
 
 ^ aCt^ <ipx^ tos 4,ixo«<f)£rv, raife not thy mind up to enquire 
 
 •^zg £'x" |U£Ta yap ra yvsva. mto mylteries of State, or the le- 
 
S. s- OF MODESTr. 125 
 
 crets of government, or difficulties ^•i^"^'' f« •'"• «=^«"' 
 
 Theological, if thy employment t*. Arrian.iib. i.cap.26. 
 
 really be, or thy underftanding ^^^!^^ ^ 
 
 be judged to be, of a lower rank, tum opus eft lapiat. Lac- 
 
 3. Let us not enquire into the 
 
 affairs of others that concern us not, but be buiied 
 within ourfelves and our own fpheres ; ever remem- 
 bering that to pry into the ad:ions or interefts of 
 other men not under our charge may minifler to 
 pride, to tyranny, to uncharitablenefs, to trouble, 
 but can never confift with modefty, unlefs where 
 duty or the mere intentions of charity and relation 
 do warrant it. 
 
 4. Never liften at the doors or windows: for be- 
 lides that it contains in it danger EccIus. 7. 21. 
 
 J r '^ • ir • J* Ne occhi In lettera, ne 
 
 and a fnare, it is alfo an invading my ^^no in tafca, ne orecchi 
 neighbour's privacy, and a laying ^" ^^^^^^* ^^^^"*- 
 that open which he therefore enclofed that it might 
 not be open. Never aik what he carries covered fo 
 curioufly ; for it is enough that it is covered curi- 
 oufly. Hither alfo is reducible that we never open 
 letters without public authority, or reafonably pre- 
 fumed leave, or great neceflity, or charity. 
 
 Every man hath in his own life fins enough, in 
 his own mind trouble enough, in his own fortune 
 evils enough, and in performance of his offices fail- 
 ings more than enough to entertain his own inquiry : 
 fo that curiofity after the affairs of others cannot be 
 without envy and an evil mind. What is it to me 
 if my Neighbour's Grandfather were a Syrian or his 
 Grandmother illegitimate, or that another is in- 
 debted five thoufand pounds, or whether his wife be 
 expenfive ? But commonly curious perfons or (as 
 
126 OF MODESrr. C. 2. 
 
 the Apoftle's phrafe is) bufy-bodies are not folicitous 
 or inquifitive into the beauty and order of a well- 
 governed family, or after the virtues of an excellent 
 perfon; but if there be anything for v^hich men keep 
 locks and bars, and porters, things that blufh to fee the 
 light, and either are fhameful in manners, or private 
 in nature, thefe things are their care and their bufi- 
 nefs. * But if great things w^ill fatisfy our inquiry, 
 the courfe of the Sun and Moon, the fpots in their 
 faces, the Firmament of Heaven and the fuppofed 
 Orbs, the ebbing and flov^ing of the Sea, are w^ork 
 enough for us : or if this be not, let him tell me 
 whether the number of the ftars be even or odd, 
 and when they began to be fo; fince fome ages 
 have difcovered new ftars which the former knew 
 not, but might have feen if they had been where 
 now they are fixed. * If thefe be too troublefome, 
 fearch lower, and tell me why this turf this year brings 
 forth a Daify, and the next year a Plantain ; why 
 the Apple bears his feed in his heart, and Wheat 
 bears it in his head : let him tell why a graft taking 
 nourifhment from a crab-ftock ihall have a fruit 
 more noble than its nurfe and parent : let him fay 
 why the beft of oil is at the top, the beft of wine 
 in the middle, and the beft of honey at the bottom, 
 otherwife than it is in fome liquors that are thinner, 
 and in fome that are thicker. But thefe things are 
 not fuch as pleafe Bufy-bodies ; they muft feed 
 upon Tragedies, and ftories of misfortunes, and 
 crimes : and yet tell them ancient ftories of the ra- 
 viftiment of chafte maidens, or the debauchment of 
 nations, or the extreme poverty of learned perfons, 
 or the perfecutions of the old Saints, or the changes 
 
S. 5. OF MODESrr. 127 
 
 of government, and fad accidents happening in 
 Royal families amongft the Arfacida, the Ccefars, 
 the Ptolemies, thefe were enough to fcratch the itch 
 of knowing fad ftories ; but unlefs you tell them 
 fomething fad and new, fomething that is done 
 within the bounds of their own knowledge or rela- 
 tion, it feems tedious and unfatisfying ; which ihows 
 plainly it is an evil fpirit : envy and idlenefs married 
 together, and begot curiofity. Therefore Plutarch 
 rarely well compares curious and inquifitive ears to 
 the execrable gates of cities, out of which only 
 Malefaftors and Hangmen and Tragedies pafs, no- 
 thing that is chafte or holy. * If a Phyfician ihould 
 go from houfe to houfe unfent for, and enquire what 
 woman hath a cancer in her bowels, or what man 
 hath a fiftula in his colic-gut, though he could pre- 
 tend to cure it, he would be almoft as unwelcome 
 as the difeafe itfelf : and therefore it is inhuman to 
 enquire after crimes and difaflers without pretence 
 of amending them, but only to difcover them. We 
 are not angry with Searchers and Publicans when 
 they look only on public merchandife ; but when 
 they break open trunks, and pierce veffels, and unrip 
 packs, and open fealed letters. 
 
 Curiofity is the diredl incontinency of the fpirit; 
 and adultery itfelf in its principle is many times 
 nothing but a curious inquifition after, and envy of 
 another man's enclofed pleafures : and there have 
 been many who refufed fairer objecfls that they 
 might ravifh an enclofed woman from her retire- 
 ment and fingle pofTeflbr. But thefe inquifitions are 
 feldom without danger, never without bafenefs ; 
 they are neither juft, nor honeft, nor delightful, and 
 
128 OF MODESrr. C.2. 
 
 very often ufelefs to the curious enquirer. For men 
 ftand upon their guards againft them as they fecure 
 their meat againft Harpies and Cats, laying all their 
 counfels and fecrets out of their way ; or as men 
 clap their garments clofe about them when the 
 fearching and fancy winds would difcover their na- 
 kednefs : as knowing that what men willingly hear, 
 they do willingly fpeak of. Knock therefore at the 
 door before you enter upon your neighbour's pri- 
 vacy ; and remember that there is no difference be- 
 tween entering into his houfe, and looking into it. 
 
 Aia-xvvn. ABs of Modejly as it is oppofed to 
 
 Boldnefs, 
 
 1 . Let us always bear about us fuch impreffions 
 of reverence and fear of God as to tremble at his 
 voice, to exprefs our apprehenfions of his greatnefs 
 in all great accidents, in popular judgments, loud 
 thunders, tempefts, earthquakes ; not only for fear 
 of being fmitten ourfelves, or that we are concerned 
 in the accident, but alfo that we may humble our- 
 felves before his Almightinefs, and exprefs that infi- 
 nite diftance between his infinitenefs and our weak- 
 neffes, at fuch times efpecially when he gives fuch 
 vifible arguments of it. He that is merry and airy 
 afhore, when he fees a fad and a loud tempeft on 
 the fea, or dances brifkly when God thunders from 
 Heaven, regards not when God fpeaks to all the 
 world, but is poffeiTed with a firm immodefty. 
 
 2. Be reverend, modeft and referved in the pre- 
 fence of thy betters, giving to all according to their 
 quality, their titles of honour, keeping diftance. 
 
S. 5. OF MODESrr. 129 
 
 fpeaking little, anfwering pertinently, not interpof- 
 ing without leave or reafon, not anfwering to a 
 queftion propounded to another ; and ever prefent 
 to thy fuperiors the faireft fide of thy difcourfe, of 
 thy temper, of thy ceremony, as being afhamed to 
 ferve excellent perfons with unhandfome intercourfe. 
 
 3. Never lie before a King, or a great perfon, nor 
 ftand in a lie when thou art accufed, nor offer to juf- 
 tify what is indeed a fault, but _ t> . v 
 
 •/ ^ ' Quern Deus tegit verc- 
 
 modeflly be afhamed of it, aflc cundi* paiiio, hujus ma- 
 
 •^ culas hominibus non ol- 
 
 pardon and make amends. tendit. 
 
 -vT 1 n /• ^1 r t_ ^ Maimon. Can. Etk, 
 
 4. Never boalt of thy Im, but „ . , ,. 
 
 at leafl lay a veil upon thy naked- ^sCrepay r aia-xCvai. Meiifr. 
 
 r t n 1 111 Obftare primum eft velle 
 
 nels and fhame, and put thy hand neciabivia; 
 before thine eyes, that thou mayeft ^"ptj-candfrnil "''^' 
 have this beginning: of repentance, ^^"^'^' ^'^, , 
 
 , ,. 1^1 t n AChione faltem vel ab 
 
 to believe thy Im to be thy fhame. Heiidedifce pudorem, 
 
 T? u ^t.z.Ul/U ^ A. l^' Abfcondunt fpurcas haec 
 
 For he that blufheS not at his monumenta lupas. 
 
 crime, but adds fhameleffnefs to his ^^^^- ^- '- ^^'S- ss- 
 fhame, hath no inflrument left to reflore him to the 
 hopes of virtue. 
 
 5. Be not confident and affirmative in an uncer- 
 tain matter, but report things modeflly and tempe- 
 rately according to the degree of that perfuafion 
 which is or ought to be begotten in thee by the effi- 
 cacy of the authority, or the reafon inducing thee. 
 
 6. Pretend not to more knowledge than thou hafl^ 
 but be content to feem ignorant ^ , 
 
 1 n 1 1 r» Ecclus. 3. 25. 
 
 where thou art, left thou beefl 
 either brought to fhame, or retirefl into fhameleff- 
 nefs. 
 
 K 
 
130 
 
 OF MODESrr, C. 2, 
 
 Ko.f.Urr,,,siMU, or ^^J- ofModefty as it is oppofed to 
 
 EvTrpiTrsict. Undecency, 
 
 In your prayers, in Churches and places of Reli- 
 gion ufe reverent poftures, great attention, grave ce- 
 remony, the lovs^eft geftures of humility, remember- 
 ing that we fpeak to God in our reverence to whom 
 we cannot poffibly exceed ; but that the expreffion 
 of this reverence be according to law or cuftom, and 
 the example of the moft prudent and pious perfons : 
 that is, let it be the beft in its kind to the beft of 
 efTences. 
 
 2. In all public meetings, private addreffes, in dif- 
 courfes, in journeys, ufe thofe forms of falutation, re- 
 verence and decency, which the cuftom prefcribes, 
 and is ufual amongft the moft fober perfons ; giving 
 honour to whom honour belongeth, taking place of 
 none of thy betters, and in all cafes of queftion con- 
 cerning civil precedency giving it to any one that will 
 take it, if it be only thy own right that is in queftion. 
 
 3. Obferve the proportion of afi'eftions in all meet- 
 ings and to all perfons : be not merry at a funeral, nor 
 fad upon a feftival ; but rejoice with them that rejoice ^ 
 and weep with the?n that weep, 
 
 4. Abftain from wanton and diffolute laughter, 
 petulant and uncomely jefts, loud talking, jeering, 
 and all fuch aftions which in civil account are called 
 undecencies and incivilities. 
 
 5. Towards your parents ufe all modefty of duty 
 and humble carriage ; towards them and all your 
 kindred be fevere in the modefties of chaftity ; ever 
 fearing left the freedoms of natural kindnefs (liould 
 
5.5- OF MODESrr, 131 
 
 enlarge into any neighbourhood of unhandfomenefs. 
 For all inceftuous mixtures, and all circumftances and 
 degrees towards it, are the highefl: violations of mo- 
 defly in the world : for therefore Inceft is grown to 
 be fo high a crime, efpecially in the laft periods of 
 the world, becaufe it breaks that reverence which 
 the confent of all nations, and the feverity of human 
 laws hath enjoined towards our parents and neareft 
 kindred, in imitation of that law which God gave to 
 the Jews in profecution of Modefty in this inftance. 
 6. Be a curious obferver of all thofe things which 
 are of good report, and are parts of 
 public honefty. For public fame, and 
 the fentence of prudent and public perfons, is the mea- 
 fure of good and evil in things indifferent : and cha- 
 rity requires us to comply with thofe fancies and 
 affedlions which are agreeable to nature, or the ana- 
 logy of virtue, or public laws, or oldcuftoms. It is 
 againft Modefty for a woman to marry a fecond huf- 
 band as long as fhe bears a burthen by the firft, or to 
 admit a fecond love while her funeral tears are not 
 wiped from her cheeks. It is 
 againft public honefty to do fome J\Z;::i^\t. 
 lawful adlions of privacy in pub- ^^^^^^ ^' memini, fomice 
 
 11/' ^^^^ patet. Mart. 
 
 lie theatres, and therefore in fuch 
 cafes retirement is a duty of Modefty. 
 
 7'{Bq grave, decent and modeft in thy clothing 
 and ornament : never let it be above thy condition, 
 not always equal to it, never light or amorous, never 
 difcovering a nakednefs through a thin veil, which 
 thou pretendeft to hide, never to lay a fnare for a 
 Soul ; but remember what becomes a Chriftian, pro- 
 fe fling holinefs, chaftity, and the difcipline of the 
 
132 OF MODESTT. C. 2. 
 
 holy jfefus : and the firft efFed: of this let your fer- 
 vants feel by your gentlenefs and aptnefs to be pleafed 
 rr ,^f, ,' A- with their ufual dilip:ence, and or- 
 
 1 uta lit oinatrix : odi quae o ' 
 
 fauciatora ^ dinarv condudt. For the man or 
 
 Unguibus, et rapta bra- "^ • i />• i 
 
 chia figit acu. woHian that IS drened with anger 
 
 Devovet, et tangit Do- , . . • i i 
 
 minae caput ilia, fimui- and impatience, wears pride under 
 pw ad invifas fangui- their robes and immodefty above. 
 noienta comas, o^id. g. Hither alfo is to be reduced 
 fingular and aifedled walking, proud, nice and ridi- 
 culous geftures of body, painting and lafcivious 
 dreffings : all which together God reproves by the 
 Prophet, T/ie Lord faiths Becaufe the 
 daughters of Sion are haughty and walk 
 with Jlretched-forth necks and wanton eyeSy walking and 
 mincing as they go, and make a tinkling with their feet y 
 Therefore^ the Lord will fmite her with a fcab of the 
 crown of the heady and will take away the bravery of their 
 tinkling ornaments. And this duty of modefty in this 
 inftance is expreffly enjoined to all Chriftian women 
 by S. Pauly That women adorn themf elves 
 in modeji apparel with Jljamefacednefs and 
 fohriety, not with hroidered hairy or goldy or pearly or 
 cojlly array, but f which becometh women prof ejjing god- 
 linefs) with good works, 
 
 9. As thofe meats are to be avoided which tempt 
 our ftomachs beyond our hunger ; fo alfo fhould pru- 
 dent perfons decline all fuch fpedlacles, relations. 
 Theatres, loud noifes and outcries which concern us 
 not, and are belides our natural or moral intereft. 
 Our fenfes fhould not, like petulant and wanton Girls 
 . wander into Markets and Thea- 
 
 CEdipum curiolitas in • i • n i U 
 
 extremas conjecit calami- trCS WlthoUt juft employment ; bUt 
 tales. Flut. , i r . \ j i_ 
 
 when they are fent abroad by rea- 
 
S, 5. OF MODESrr. 133 
 
 fon, return quickly with their errand, and remain 
 modeflly at home under their guide, till they be fent 
 again. 
 
 10. Let all perfons be curious in obferving Mo- 
 defty towards themfelves in the handfome treating 
 their own body, and fuch as are in their power, whe- 
 ther living or dead. Againft this rule they offend 
 who expofe to others their own, or pry into others' 
 nakednefs beyond the limits of neceffity, or where a 
 leave is not made holy by a permiffion from God. It 
 is alfo faid that God was pleafed to work a miracle 
 about the body of EpiphaniuSy to reprove the immo- 
 deft curiofity of an unconcerned perfon who pried 
 too near, when charitable people were compofing it 
 to the grave. In all thefe cafes and particulars, al- 
 though they feem little, yet our duty and concern- 
 ment is not little. Concerning which I ufe the words 
 of the fon of Sirach, He that defpifeth little things Jhall 
 perijh by little and little. 
 
 SECT. VI. 
 
 Of Contentednefs in all EJiates and Accidents. 
 
 IRTUES and Difcourfes are like Friends, 
 neceffary in all fortunes ; but thofe are the 
 beft which are Friends in our fadneifes, and 
 fupport us in our forrows and fad accidents : and in 
 this fenfe, no man that is virtuous can be friendlefs ; 
 nor hath any man reafon to complain of the Divine 
 Providence, or accufe the public diforder of things, 
 or his own infelicity, fince God hath appointed one 
 
134 OF CONTENTEDNESS, C. 2. 
 
 remedy for all the evils in the World, and that is a 
 contented fpirit : For this alone makes a man pafs 
 through fire, and not be fcorched ; through Seas, and 
 
 not be drowned ; through hunger and nakednefs, and 
 
 I want nothing. For iince all the evil in the world 
 coniifls in the difagreeing between the objed: and the 
 appetite, as when a man hath what he defires not, 
 or defires what he hath not, or defires amifs ; he that 
 compofes his fpirit to the prefent accident, hath va- 
 riety of inftances for his virtue, but none to trouble 
 him, becaufe his defires enlarge not beyond his pre- 
 fent fortune : and a wife man is placed in the variety 
 of chances, like the Nave or Centre of a wheel in the 
 midft of all the circumvolutions and changes of pof- 
 ture, without violence or change, fave that it turns 
 gently in compliance with its changed parts, and is 
 indifferent which part is up and which is down ; for 
 there is fome virtue or other to be exercifed whatever 
 happens, either patience or thankfgiving, love or fear, 
 moderation or humility, charity or contentednefs, and 
 they are every one of them equally in order to his 
 great end and immortal felicity : and beauty is not 
 made by white or red, by black eyes and a round face, 
 by a ftraight body and a fmooth fkin ; but by a pro- 
 portion to the fancy. No rules can make amiability, 
 our minds and apprehenfions make that ; and fo is 
 our felicity: and we may be reconciled to poverty and 
 a low fortune, if we fuffer contentednefs and the grace 
 of God to make the proportion. 'For no man is poor 
 that does not think himfelf fo : But if in a full fortune 
 with impatience he defires more, he proclaims his 
 wants and his beggarly condition. But becaufe this 
 grace of Contentednefs was the fum of all the old 
 
S, 6. OF CONTENTEDNESS. 135 
 
 moral Philofophy, and a great duty ^^^ f^^a tibi eft, fi 
 in Chriftianity, and of moft uni- di^imuies, injuria. 
 verfal ufe in the whole courfe of our lives, and the 
 only inftrument to eafe the burthens of the world and 
 the enmities of fad chances, it will not be amifs to 
 prefs it by the proper arguments by which God hath 
 bound it upon our fpirits, it being faftened by Reafon 
 and Religion, by duty and intereft, by neceffity and 
 conveniency, by example, and by the propofition of 
 excellent rewards, no lefs than peace and felicity. 
 
 I . Contentednefs in all eftates is a duty of Reli- 
 gion ; it is the great reafonablenefs of complying with 
 the Divine Providence which governs all the world, 
 and hath fo ordered us in the adminiftration of his 
 great Family. He were a ftrange fool that fhould 
 be angry becaufe Dogs and Sheep need no fhoes, and 
 yet himfelf is full of care to get fome. God hath 
 fupplied thofe needs to them by natural provifions, 
 and to thee by an artificial : for he hath given thee 
 reafon to learn a trade, or fome means to make or 
 buy them, fo that it only diifers in the manner of our 
 provifion ; and which had you rather want, fhoes or 
 Reafon ? And my patron that hath given me a Farm 
 is freer to me than if he gives a loaf ready baked. But 
 however all thefe gifts come from him, and therefore 
 it is fit he fhould difpenfe them as he pleafes ; and if 
 we murmur here, we may at the next melancholy be 
 troubled that God did not make us to be angels or 
 Stars. For if that which we are or have do not con- 
 tent us, we may be troubled for everything in the 
 world which is befides our being or our pofTeflions. 
 
 God is the mafler of the fcenes, we muft not choofe 
 which part we fhall adl; it concerns us only to be care- 
 
136 OF CONTENTEDNESS, C. 2 
 
 ful that we do it well, always faying, Ifthispleafe Gody 
 
 El rozro r. 0a« ^^'xov, ^^^ ^t ^^ ^^ ^^ ^^ ' ^nd we wHo pray 
 ToSroyrnVfia;. ^}^^^ God's will may be done in 
 
 Earth as it is in Heaven, muft remember that the An- 
 gels do whatfoever is commanded them, and go 
 wherever they are fent, and refufe no circumftances : 
 and if their employment be crofled by a higher de- 
 cree, they fit down in peace and rejoice in the event ; 
 and when the Angel of Judea could not 
 prevail in behalf of the people com- 
 mitted to his charge, becaufe the Angel of Perjia op- 
 pofed it, he only told the ftory at the command of God 
 and was as content, and worihipped with as great 
 an ecftafy in his proportion, as the prevailing Spirit. 
 Do thou fo likewife: keep the ftation where God hath 
 placed you, and you ihall never long for things with- 
 out, but fit at home feafting upon the Divine Provi- 
 dence and thy own reafony by which we are taught that 
 it is necefiary and reafonable to fubmit to God. 
 
 For, is not all the world God's family ? Are not we 
 his creatures ? Are we not as clay in the hand of the 
 Potter ? Do we not live upon his meat, and move by 
 his ftrength, and do our work by his light ? Are we 
 anything but what we are from him ? And fhall there 
 be a mutiny among the flocks and herds, becaufe their 
 Lord or their Shepherd choofes their paftures, and 
 fufl^ers them not to wander into Deferts and unknown 
 ways ? If we choofe, we do it fo fooliflily that we 
 cannot like it long, and moft commonly not at all : 
 but God, who can do what he pleafe, is wife to choofe 
 fafely for us, affedtionate to comply with our needs, 
 and powerful to execute all his wife decrees. Here 
 therefore is the wifdom of the contented man, to let 
 
S. 6. OF CONTENTEDNESS, 137 
 
 God choofe for him : for when we have given up our 
 wills to him, and fland in that ftation of the battle 
 where our great General hath placed us, our fpirits 
 muft needs reft while our conditions have for their 
 fecurity the power, the wifdom, and the charity of 
 God. 
 
 2. Contentednefs in all accidents brings great peace 
 of fpirit, and is the great and only inftrument of tem- 
 poral felicity. It removes the fting from the acci- 
 dent, and makes a man not to depend upon chance and 
 the uncertain difpofitions of men for his well-being, 
 but only on God and his own Spirit. We ourfelves 
 make our fortunes eood or bad ; . , , 
 and when God lets loole a Tyrant eJ'Ti «y«flov eexe.?, wapi <rf- 
 
 r 1 r r avTni\a0i. Arrian. Ep. 
 
 upon US, or a lickneis, or Icorn, or a 
 leffened fortune, if we fear to die, or know not to be 
 patient, or are proud, or covetous, then the calamity 
 fits heavy on us. But if we know how to manage a 
 noble principle, and fear not Death fo much as a dif- 
 honeft acftion, and think impatience a worfe evil than 
 a Fever, and Pride to be the biggeft difgrace, and po- 
 verty to be infinitely defirable before the torments of 
 covetoufnefs ; then we who now think vice to be fo 
 eafy, and make it fo familiar, and think the cure fo 
 impoffible, fhall quickly be of another mind, and 
 reckon thefe accidents amongft things eligible. 
 
 But no man can be happy that hath great hopes and 
 great fears of things without, and events depending 
 upon other men, or upon the chances of Fortune. 
 The rewards of virtue are certain, and our provifions 
 for our natural fupport are certain, or if we want meat 
 till we die, then we die of that difeafe, and there are 
 many worfe than to die with an atrophy or Confump- 
 
138 OF CONTENTEDNESS, C. 2. 
 
 tion, or unapt and coarfer nourifhment. But he that 
 fufFers a tranfporting paffion concerning things within 
 the power of others, is free from forrow and amaze- 
 ment no longer than his enemy fhall give him leave ; 
 and it is ten to one but he fhall be fmitten then and 
 there where it fhall mofl trouble him : for fo the Ad- 
 der teaches us where to flrike, by her curious and fear- 
 ful defending of her head. The old Stoics when you 
 told them of a fad flory, would flill anfwer n Trpog j/s ; 
 JVhat is that to me ? Yes, for the Tyrant hath fen- 
 tenced you alfo to prifon. Well, what is that ? He 
 will put a chain upon my leg, but he cannot bind my 
 foul. No : but he will kill you. Then I'll die. If 
 prefently, let me go, that I may prefently be freer than 
 himfelf : but if not till anon or to-morrow, I will dine 
 firfl, or fleep, or do what reafon and nature calls for, 
 as at other times. This in Gentile Philofophy is the 
 
 Phil. 4. II. 12. fame with the difcourfe of S. Paul, I 
 
 I Tim. e.e. have learned in whatfoever Jiate I am 
 
 ^ ' '^' ^' therewith to he content, I know both how 
 
 to he abafedy and I know how to abound: everywhere and 
 
 ^, . , , in all things lam in fir u died, both how 
 
 Chi bene mal non puo a j ' 
 
 fofFrir, a grand honor non fO be full and tO be hungry, both tO 
 
 abound andfuff'er need. 
 We are in the world like men playing at Tables, 
 the chance is not in our power, but to play it is ; and 
 when it is fallen we mufl manage it as we can ; and let 
 nothing trouble us, but when we do a bafe acftion, or 
 fpeak like a fool, or think wickedly: thefe things God 
 hath put into our powers; but concerning thofe things 
 which are wholly in the choice of another, they can- 
 not fall under our deliberation, and therefore neither 
 are they fit for our paffions. My fear may make me 
 
S, 6. OF CONTENTEDNESS. 139 
 
 miferable, but it cannot prevent what another hath in 
 his power and purpofe : and profperities can only be 
 enjoyed by them who fear not at all to lofe them, fince 
 the amazement and paffion concerning the future 
 takes off all the pleafure of the prefent poffeffion. 
 Therefore, if thou haft loft thy land, do not alfo lofe 
 thy conftancy : and if thou muft die a little fooner, 
 yet do not die impatiently. For no chance is evil to 
 him that is content, and to a man 
 nothing mijerable unlejs tt be unrea- 
 fonable. No man can make another man to be his 
 flave, unlefs he hath firft enflaved himfelf to life and 
 death, to pleafure or pain, to hope or fear : command 
 thefe paflions, and you are freer than the Parthian 
 Kings. 
 
 Injiruments or Exercifes to procure Contentednefs, 
 
 Upon the ftrength of thefe premifes we may re- 
 duce this virtue to pradlice by its proper inftruments 
 firft, and then by fome more fpecial confiderations or 
 arguments of content. 
 
 I . When anything happens to our difpleafure, let 
 us endeavour to take off its trouble by turning it into 
 fpiritual or artificial advantage, and handle it on that 
 fide in which it may be ufeful to the defigns of Rea- 
 fon. For there is nothing but hath a double handle, 
 or at leaft we have two hands to apprehend it. When 
 an enemy reproaches us, let us look on him as an im- 
 partial relater of our faults, for he will tell thee truer 
 than thy fondeft friend will ; and thou mayeft call 
 them precious balms though they break thy head, and 
 forgive his anger while thou makeft ufe of the plain- 
 
I40 OF CONTENTEDNESS, C. 2. 
 
 nefs of his declamation. T/ie ox when he is weary 
 treads fur ejl : and if there be nothing elfe in the dif- 
 grace but that it makes us to walk warily, and tread 
 fure for fear of our enemies, that is better than to be 
 flattered into pride and careleflhefs. This is the cha- 
 rity of Chriftian Philofophy, which expounds the 
 fenfe of the Divine providence fairly, and reconciles 
 us to it by a charitable conftruftion : and we may as 
 well refufe all phyiic, if we confider it only as unplea- 
 fant in the tafle ; and we may find fault with the rich 
 valleys of Thafus, becaufe they are circled by fharp 
 mountains : but fo alfo we may be in charity with 
 every unpleafant accident, becaufe though it tafte 
 bitter, it is intended for health and medicine. 
 
 If therefore thou falleft from thy employment in 
 public, take fandluary in an honeft retirement, being 
 indifli'erent to thy gain abroad, or thy fafety at home. 
 If thou art out of favour with thy Prince, fecure the 
 favour of the King of Kings, and then there is no 
 harm come to thee. And when Zeno Citienfs loft 
 all his goods in a ftorm, he retired to the ftudies of 
 Philofophy, to his fhort cloak, and a fevere life, and 
 gave thanks to fortune for his profperous mifchance. 
 When the north wind blows hard and it rains fadly, 
 none but fools fit down in it and cry ; wife people 
 defend themfelves againft it with a warm garment 
 or a good fire and a dry roof : When a ftorm of a fad 
 mifchance beats upon our fpirits, turn it into fome 
 advantage by obferving where it can ferve another 
 end, either of religion or prudence, of more fafety or 
 lefs envy : it will turn into fomething that is good, 
 if we lift to make it fo ; at leaft it may make us 
 weary of the world's vanity and take oif our confi- 
 
S. 6. OF CONTENTEDNESS. 141 
 
 dence from uncertain riches, and make our fpirits to 
 dwell in thofe regions where content dwells eflenti- 
 ally. If it does any good to our fouls, it hath made 
 more than fufficient recompenfe for all the temporal 
 afflicftion. He that threw a ftone at a dog, and hit 
 his cruel jftepmother, faid, that although he intended 
 it otherwife, yet the ftone was not quite loft : and if 
 we fail in the firft defign, if we bring it home to 
 another equally to content us, or more to profit us, 
 then we have put our conditions paft the power of 
 chance ; and this was called in the old Greek Co- 
 medy, a being revenged on fortune by becoming Philo- 
 fophersy and turning the chance into reafon or reli- 
 gion : for fo a man fliall overrule his ftars, and have 
 a greater influence upon his own content than all the 
 conftellations and planets of the firmament. 
 
 2. Never compare thy condition with thofe above 
 thee ; but to fecure thy content, look upon thofe 
 thoufands with whom thou wouldeft not for any in- 
 tereft change thy fortune and condition. A foldier 
 muft not think himfelf unprofperous, if he be not 
 fuccefsful as the fon of Philips or cannot grafp a for- 
 tune as big as the Roman Empire. Be content that 
 thou art not leflened as was Pyrrhus : or if thou beeft, 
 that thou art not routed like Crajfus: and when that 
 comes to thee, it is a great profperity that thou art 
 not caged and made a fpedacle like Bajazet, or thy 
 eyes were not pulled out like Zedekiah's, or that thou 
 wert not flayed alive like Valentinian. If thou ad- 
 mireft the greatnefs of Xerxes ^ look alfo on thofe that 
 digged the mountain Atho, or whofe ears and nofes 
 were cut ofi\, becaufe the Hellefpont carried away the 
 bridge. It is a fine thing (thou thinkeft) to be car- 
 
142 OF CONTENTEDNESS, C. 2. 
 
 ried on men's fhoulders : but give God thanks that 
 thou art not forced to carry a rich fool upon thy 
 fhoulders, as thofe poor men do whom thou behold- 
 eft. There are but a few Kings in mankind, but 
 many thoufands who are very miferable, if compared 
 to thee. However, it is a huge folly rather to grieve 
 for the good of others, than to rejoice for that good 
 which God hath given us of our own. 
 
 And yet there is no wife or good man that would 
 change perfons or conditions entirely with any man 
 in the world. It may be he would have one man's 
 wealth added to himfelf, or the power of a fecond, 
 or the learning of a third ; but ftill he would receive 
 thefe into his own perfon, becaufe he loves that beft, 
 and therefore efteems it beft, and therefore overvalues 
 all that which he is before all that which any other 
 man in the world can be. Would any man be Dives 
 to have his wealth, or Judas for his office, or Saul 
 for his kingdom, or Abfalom for his bounty, or Achi- 
 tophel for his policy ? It is likely he would wiih 
 all thefe, and yet he would be the fame perfon ftill. 
 For every man hath defires of his own, and objedts 
 juft fitted to them, without which he cannot be, un- 
 lefs he were not himfelf. And let every man that 
 loves himfelf fo well as to love himfelf before all the 
 world, confider if he have not fomething for which 
 in the whole he values himfelf far more than he can 
 value any man elfe. There is therefore no reafon to 
 take the fineft feathers from all the winged nation to 
 deck that bird that thinks already fhe is more valu- 
 able than any the inhabitants of the air. Either 
 change all or none. Ceafe to love yourfelf beft, or 
 
S. 6. OF CONTENTEDNESS, 143 
 
 be content with that portion of being and bleffing 
 for which you love yourfelf fo well. 
 
 3 . It conduces much to our content, if we pafs by 
 thofe things which happen to our trouble, and con- 
 Jider that which is pleajing and profperous, that by the 
 reprefentation of the better, the worfe may be blotted 
 out : and at the worft you have enough to keep you 
 alive, and to keep up and to improve your hopes of 
 Heaven. If I be overthrown in my fuit at law, yet 
 my houfe is left me ftill and my land ; or I have a 
 virtuous wife, or hopeful children, or kind friends, 
 or good hopes. If I have loft one child, it may be 
 I have two or three ftill left me. Or elfe reckon the 
 hlejjings which already you have received^ and therefore 
 be pleafed in the change and variety of affairs to re- 
 ceive evil from the hand of God as well as good, An- 
 tipater of Tarfus ufed this art to fupport his forrows 
 on his death-bed, and reckoned the good things of 
 his paft life, not forgetting to recount it as a blefling, 
 an argument that God took care of him, that he had 
 a profperous journey from Cilicia to Athens, Or elfe 
 
 pleafe thyfelf with hopes of the fu- La fperanza e il pan de 
 
 ture: for we were born with this Non f'maie nunc, et oiim 
 fadnefs upon us; and it was a ^*^^"^* 
 change that brought us into it, and a change may 
 bring us out again. Harvejl will 'A.i,..pyica:c«w«.x,j. 
 come, and then every Farmer is richy '^"^• 
 
 at leaf for a month or two. It may be thou art en- 
 tered into the cloud which will bring a gentle fhower 
 to refrefli thy forrows. 
 
 Now fuppofe thyfelf in as great a fadnefs as ever 
 did load thy fpirit, wouldft thou not bear it cheer- 
 
144 OF CONTENTEDNESS, C. 2. 
 
 fully and nobly, if thou wert fure that within a cer- 
 tain fpace fome ftrange excellent fortune would re- 
 lieve thee, and enrich thee, and recompenfe thee fo 
 as to overflow all thy hopes and thy defires and ca- 
 pacities ? Now then, when a fadnefs lies heavy upon 
 thee, remember that thou art a Chriftian defigned 
 to the inheritance of yefus : and what doft thou think 
 concerning thy great fortune, thy lot and portion of 
 eternity ? Doft thou think thou fhalt be faved or 
 damned? Indeed if thou thinkeft thou fhalt perifh, I 
 cannot blame thee to be fad, fad till thy heart-ftrings 
 crack : but then why art thou troubled at the lofs of 
 thy money ? what fhould a damned man do with 
 money, which in fo great a fadnefs it is impoflible 
 for him to enjoy ? Did ever any man upon the rack 
 afflid: himfelf becaufe he had received a crofs anfwer 
 from his miftrefs ? or call for the particulars of a 
 purchafe upon the gallows ? If thou doft really be- 
 lieve thou ftialt be damned, I do not fay it will cure 
 the fadnefs of thy poverty, but it will Jwa/Iow it up. 
 * But if thou believeft thou ftialt be faved, coniider, 
 how great is that joy, how infinite is that change, 
 how unfpeakable is the glory, how excellent is the 
 recompenfe for all the fufferings in the world, if they 
 were all laden upon the fpirit ? So that let thy con- 
 dition be what it will, if thou confidereft thy own 
 prefent condition, and compareft it to thy future pof- 
 fibility, thou canft not feel the prefent fmart of a 
 crofs fortune to any great degree, either becaufe thou 
 haft a far bigger forrow, or a far bigger joy. Here 
 thou art but a ftranger travelling to thy Country, 
 where the glories of a kingdom are prepared for 
 thee ; it is therefore a huge folly to be much affhdled 
 
S. 6. OF CONTENTEDNESS, 145 
 
 becaufe thou haft a lefs convenient Inn to lodge in 
 by the way. 
 
 But thefe arts of looking backwards and forwards 
 are more than enough to fupport the fpirit of a 
 Chriftian : there is no man but hath bleffings enough 
 in prefent pofleffion to outweigh the evils of a great 
 afflidlion. Tell the joints of thy body, and do not 
 accufe the univerfal providence for a lame leg, or the 
 want of a finger, when all the reft is perfedl, and you 
 have a noble Soul, a particle of Divinity, the image 
 of God himfelf : and by the want of a finger you 
 may the better know how to eftimate the remaining 
 parts, and to account for every degree of the furviv- 
 ing bleffings. Arijlippus in a great fuit^at law loft a 
 Farm, and to a Gentleman who in civility pitied and 
 deplored his lofs, he anfwered, I have two Farms 
 left ftill, and that is more than I have loft, and more 
 than you have by one. If you mifs an office for 
 which you ftood Candidate, then befides that you are 
 quit of the cares and the envy of it, you ftill have all 
 thofe excellencies which rendered you capable to re- 
 ceive it, and they are better than the beft Office in 
 the Commonwealth. If your eftate be leflened, you 
 need the lefs to care who governs the Province, whe- 
 ther he be rude or gentle. I am crofted in my jour- 
 ney, and yet I fcaped robbers ; and I confider, that 
 if I had been fet upon by Villains, I would have re- 
 deemed that evil by this which I now fufi^er, and 
 have counted it a deliverance : or if I did fall into the 
 hands of thieves, yet they did not fteal my land. Or 
 I am fallen into the hands of Publicans and Sequef- 
 trators, and they have taken all from me : what 
 
 I. 
 
146 OF CONrENTEDNESS, C. 2. 
 
 now ? let me look about me. They have left me 
 the Sun and Moon, Fire and Water, a loving wife, 
 and many friends to pity me, and fome to relieve me, 
 and I can ftill difcourfe, and unlefs I lift they have 
 not taken away my merry countenance, and my 
 cheerful fpirit, and a good confcience : they ftill have 
 left me the providence of God, and all the promifes 
 of the Gofpel, and my Religion, and my hopes of 
 Heaven, and my charity to them too; and ftill I 
 fleep and digeft, I eat and drink, I read and meditate, 
 I can walk in my neighbour's pleafant fields, and fee 
 the varieties of natural beauties, and delight^n all 
 that in which God delights, that is, in virtue and 
 wifdom, in the whole creation, and in God himfelf. 
 And he that hath fo many caufes of joy, and fo great, 
 is very much in love with forrow and peevifhnefs, 
 who lofes all thefe pleafures, and choofes to fit down 
 upon his little handful of thorns. Such a perfon were 
 fit to bear Nero company in his funeral forrow for 
 the lofs of one of Poppeas hairs, or help to mourn 
 for Lejhias fparrow : and becaufe he loves it, he de- 
 ferves to ftarve in the midft of plenty, and to want 
 comfort while he is encircled with bleflings. 
 t 4. Enjoy the prefent, whatfoever it be, and be not 
 ^ felicitous for the future: for if you 
 
 Quid fit futurum eras fu- ._i c ^ r „.l r ^ 
 
 ge quserere, et ^akc your foot from the prefent 
 
 ^urdabTt,?u3 "^"- ftanding, and thruft it forward to- 
 Appone. ward to-morrow's event, vou are in 
 
 a reftlefs condition: it is like refuf- 
 ing to quench your prefent thirft by fearing you fhall 
 want drink the next day. If it be well to-day, it is 
 madnefs to make the prefent miferable by fearing it 
 may be ill to-morrow; when your belly is full of 
 
S, 6. OF CONTENTEDNESS, 147 
 
 to-day's dinner to fear you (hall want the next day's 
 fupper : for it may be you fliall not, and then to 
 what purpofe was this day's afflidlion ? But if to- 
 morrow you fhall want, your for- p^jens fut.ri temporis 
 
 row will come time enough, ^^^^^"^. 
 
 o ' Caliginosa nocte premit 
 
 though you do not haften it : let .i^eus, 
 
 , , .,, . , RIdetque,fimortalis ultra 
 
 your trouble tarry till its own day Fas trepidet: quod adeft 
 comes. But if it chance to be ill c^'^n^^r^'e ^quus. 
 to-day, do not increafe it by the Hor.i.^.od.z^. 
 
 r T^ • lit/- To yip (Tfl^epoy jueX£» ^oi, 
 
 care or to-morrow, bnjoy the blef- ts jaCpwy t/? oTJw ; 
 fings of this day, if God fends them, and the evils of 
 it bear patiently and fweetly : for this day is only \ 
 ours, we are dead to yefterday, and we are not yet 
 born to the morrow. He therefore that enjoys the 
 prefent, if it be good, enjoys as much as is poffible : 
 and if only that day's trouble leans upon him, it is 
 Angular and finite. Sufficient to the day (faid Chrift) 
 is the evil thereof. Sufficient but not intolerable. But 
 if we look abroad and bring into one day's thoughts 
 the evil of many, certain and uncertain, what will be 
 and what will never be, our load will be as intolerable 
 as it is unreafonable. To reprove this inftrument of i 
 difcontent, the Ancients feigned that in Hell flood a I 
 man twifting a rope of Hay, and ftill he twifted on, 
 fuftering an Afs to eat up all that was finifhed : fo 
 miferable is he who thrufts his paffions forwards 
 towards future events, and fuiFers all that he may 
 enjoy to be loft and devoured by folly and inconfi- 
 deration, thinking nothing fit to be enjoyed but that 
 which is not, or cannot be had. Juft fo many young 
 perfons are loath to die, and therefore defire to live 
 to old age, and when they are come thither, are 
 troubled that they are come to that ftate of life, to 
 
148 OF CONTENTEDNESS, C. 2. 
 
 which, before they were come, they were hugely 
 afraid they fhould never come. 
 
 5. Let us prepare our minds againft changes, al- 
 ways expedting them, that we be not furprifed when 
 they come : For nothing is fo great an enemy to tran- 
 quillity and a contented fpirit, as the amazement and 
 confufions of unreadinefs and inconfideration : and 
 when our fortunes are violently changed, our fpirits 
 are unchanged, if they always flood in the Suburbs 
 and expedlation of forrows. O Deaths how bitter art 
 thou to a man that is at reji in his pojfejjions ! And to 
 the rich man who had promifed to himfelf eafe and 
 fulnefs for many years, it was a fad arreft, that his 
 Soul was furprifed the firft night : but the Apoftles, 
 who every day knocked at the gate of death, and 
 looked upon it continually, went to their Martyrdom 
 in peace and evennefs. 
 
 6. Let us often frame to ourfelves and reprefent to 
 our conliderations the images of thofe bleffings we 
 have, juft as we ufually underftand them when we 
 want them. Confider how deiirable health is to a 
 fick man, or liberty to a prifoner ; and if but a fit of 
 the toothache feizes us with violence, all thofe trou- 
 bles which in our health afHidled us difband in- 
 flantly and feem inconfiderable. He that in his 
 health is troubled that he is in debt, and fpends fleep- 
 lefs nights, and refufes meat becaufe of his infe- 
 licity, let him fall into a fit of the Stone or a high 
 Fever, he defpifes the arrefl of all his firft troubles, 
 and is as a man unconcerned. Remember then that 
 God hath given thee a blefling, the want of which is 
 infinitely more trouble than thy prefent debt or po- 
 verty or lofs ; and therefore is now more to be va- 
 
S. 6. OF CONTENTEDNESS. 149 
 
 lued in the pofleffion, and ought to outweigh thy 
 trouble. The very privative bleffings, the bleffings 
 of immunity, fafeguard, liberty and integrity which 
 we commonly enjoy, deferve the thankfgiving of a 
 whole life. If God fhould fend a Cancer upon thy 
 face or a Wolf into thy fide, if he fhould fpread a cruft 
 of Leprofy upon thy fkin, what wouldft thou give to 
 be but as now thou art ? Wouldft thou not on that 
 condition be as poor as I am, or as the meaneft of 
 thy brethren ? Would you not choofe your prefent 
 lofs or afflidtion as a thing extremely eligible, and a 
 redemption to thee, if thou mighteft exchange the 
 other for this ? Thou art quit from a thoufand ca- 
 lamities, every one of which if it were upon thee 
 would make thee infenfible of thy prefent forrow : 
 and therefore let thy joy (which fhould be as great 
 for thy freedom from them, as is thy fadnefs when 
 thou feeleft any of them) do the fame cure upon thy 
 difcontent. For if we be not extremely foolifli or 
 vain, thanklefs or fenfelefs, a great joy is more apt 
 to cure forrow and difcontent than a great trouble is. 
 I have known an affediionate Wife when fhe had 
 been in fear of parting with her beloved Hufband, 
 heartily defire of God his life or fociety upon any 
 conditions that were not finful ; and choofe to beg 
 with him, rather than to feaft without him : and the 
 fame perfon hath upon that confideration borne po- 
 verty nobly, when God hath heard her prayer in the 
 other matter. What wife man in the world is there 
 who does not prefer a fmall fortune with peace be- 
 fore a great one with contention, and war and vio- 
 lence ? and then he is no longer wife if he alters his 
 opinion when he hath his wifh. 
 
I50 OF CONTENrEDNESS. C, 2. 
 
 7. If you will fecure a contented fpirit you muft 
 jmeafure your defires by your fortune and condition, 
 jnot your fortunes by your defires : that is, be governed 
 'by your needs, not by your fancy ; by Nature, not 
 
 .AfTalbaftaperchlnon by Cvil CuftoHlS and ambitioUS 
 
 ^ incordo. principles. He that would fhoot 
 
 an arrow out of a Plough, or hunt a Hare with an 
 Elephant, is not unfortunate for miffing the mark or 
 prey : but he is foolifh for choofing fuch unapt in- 
 ftruments : and fo is he that runs after his content 
 with appetites not fpringing from natural needs, but 
 from artificial, fantaftical and violent neceffities. 
 Thefe are not to be fatisfied ; or if they were, a man 
 hath chofen an evil inftrument towards his content: 
 Nature did not intend reft to a Man by filling of 
 fuch defires. Is that Beaft better that hath two or 
 three Mountains to graze on, than a little Bee that 
 feeds on Dew or Manna, and lives upon what falls 
 every morning from the Store-houfes of Heaven, 
 Clouds and Providence ? Can a man quench his 
 
 Quanto praeftantius thirfl: better out of a River than a 
 
 Numen aqu^ vhidi fi f^H Um, or driuk better from the 
 
 margine ciauderet un- Fountain whcn it is finely paved 
 
 Herba,necingenuumvio- with Marble, than whcn it fwells 
 
 larent marmora to- ^ rr\ r> -n • ^ 
 
 phum ! over the green Turf? Pride and ar- 
 
 ^^'^X'^r WeFque tificial gluttonies do but adulterate 
 
 maivas. ,. , . Naturc, making^ our diet health- 
 
 F nil paratis et valido mi- ... 
 
 hi, lefs, our appetites impatient and 
 
 Latoe, dones. r • r i i 11 n 
 
 Horat.i.i.od. 11. unlatishable, and the tafte mixt, 
 Amabo levem cupreffum, fautaftic and mcrctricious. But 
 
 OmifTis Cretae paibuis : - 1 • 1 • /• n 
 
 Terrae mihi datum eft pa- that whlch WC mifcall pOVerty IS 
 
 ca^re^interim doioribus. mdccd Nature: and its propor- 
 Ptndar. tious are the jujd meafures of a 
 
5.6. OF CONTENrEDNESS. 151 
 
 Man, and the beft inftruments of content. But 
 when we create needs that God or Nature never 
 made, we have eredied to ourfelves an infinite flock 
 of trouble that can have no period. Sempronius com- 
 plained of want of clothes, and was much troubled 
 for a new fuit, being afhamed to appear in the Thea- 
 tre with his Gown a little threadbare : but when he 
 got it and gave his old clothes to Codrus, the poor 
 man was ravifht with joy, and went and gave God 
 thanks for his new purchafe ; and Codrus was made 
 richly fine and cheerfully warm by that which Sem- 
 pronius was afliamed to wear ; and yet their natural 
 needs were both alike : the difference only was, that 
 Sempronius had fome artificial and fantaflical necef- 
 fities fuperinduced, which Codrus had not ; and was 
 harder to be relieved, and could not have joy at fo 
 cheap a rate ; becaufe he only lived according to 
 Nature, the other by Pride and ill cufloms, and mea- 
 fures taken by other men's eyes and tongues, and ar- 
 tificial needs. He that propounds to his fancy things 
 greater than himfelf or his needs, and is difcontent 
 and troubled when he fails of fuch purchafes, ought 
 not to accufe Providence, or blame his fortune, but 
 his folly. God and Nature made no more needs 
 than they mean to fatisfy ; and he that will make 
 more mufl look for fatisfacflion when he can. 
 
 8. In all troubles and fadder accidents let us take 
 fanftuary in Religion, and by innocence cafl out an- 
 chors for our Souls to keep them 
 
 ^ Vacare culpa m calam- 
 
 from fhipwreck, though they be itatibus maximum foia- 
 not kept from florm. For what 
 Philofophy fhall comfort a Villain that is haled to 
 the rack for murdering his Prince, or that is broken 
 
152 OF CONTENTEDNESS, C, 2. 
 
 upon the wheel for Sacrilege ? His cup is full of 
 pure and unmingled forrow : his body is rent with 
 torment, his name with ignominy, his Soul with 
 fhame and forrow which are to laft eternally. But 
 when a man fufFers in a good caufe, or is afflidled, 
 and yet walks not perverfely with his God, then 
 Anytus and Melitus may kill me but they cannot hurt 
 r. o ^^ •• then Saint Paul's charadler is en- 
 
 1 Cor. 4. 8, 9. 
 
 I Pet. 3. 13. and gravcn in the forehead of our fortune ; 
 4. 15. 16. j^^ ^^^ troubled on every Jide, but not 
 dijlrejfed ; perplexed, but not in defpair; Perfecutedy 
 but not forfaken ; caji down, but not deftroyed. And 
 who is he that will harm you, if ye be followers of 
 that which is good? For indeed every thing in the 
 world is indifferent, but fin : and all the fcorchings 
 of the Sun are very tolerable in refpedl of the 
 burnings of a Fever or a Calenture. The greateft 
 evils are from within us : and from ourfelves alfo 
 we muft look for our greateft good : for God is 
 the fountain of it, but reaches it to us by our own 
 hands : and when all things look fadly round about 
 us, then only we fhall find how excellent a fortune 
 it is to have God to our friend ; and of all friend- 
 fhips that only is created to fupport us in our needs. 
 For it is fin that turns an Ague into a Fever, and 
 a Fever to the Plague, fear into defpair, anger into 
 rage, and lofs into madnefs, and forrow to amaze- 
 ment and confufion : but if either we were innocent, 
 or elfe by the fadnefs are made penitent, we are put 
 to fchool, or into the Theatre, either to learn how, 
 or elfe aftually to combat for a Crown ; the accident 
 may ferve an end of mercy, but is not a meflenger of 
 wrath. 
 
S, 6. OF CONTENTEDNESS. 153 
 
 Let us therefore be governed by externaly and pre- 
 fenty 2Mdifeeming things ; nor let us make the fame 
 judgment of things that common and weak under- 
 ftandings do ; nor make other men, and they not the 
 wifeft, to be judges of our feUcity, fo that we be 
 happy or miferable as they pleafe to think us : but 
 let Reafon, and experience, and Religion, and hope 
 relying upon the Divine promifes, be the meafure of 
 
 our judgment. No wife man did Beatitude pendet a rec- 
 
 jy'i ri**. '^l. A. • tis confiliis in afFeftionem 
 
 ever defcnbe felicity without Vir- animiconftantemdefmen- 
 
 tue ; and no goodman did ever think ^^^"^•. ^^"^• 
 
 virtue could depend upon the variety of a good or 
 bad fortune. It is no evil to be poor, but to be vi- 
 cious and impatient. 
 
 Means to obtain Content by way of Conjideration. 
 
 To thefe exercifes and fpiritual inftruments if we 
 add the following confiderations concerning the na- 
 ture and circumftances of human chance, we may 
 better fecure our peace. For as to children, who 
 are afraid of vain Images, we ufe to perfuade confi- 
 dence by making them to handle and look nearer fuch 
 things, that when in fuch a familiarity they perceive 
 them innocent, they may overcome their fears : fo 
 muft timorous, fantaftical, fad and difcontented per- 
 fons be treated ; they muft be made to confider and 
 on all fides to look upon the accident, and to take 
 all its dimenfions, and confider its confequences, and 
 to behold the purpofe of God, and the common 
 miftakes of men, and their evil fentences they ufually 
 pafs upon them. For then we fhall perceive that 
 like Colts of unmanaged Horfes we ftart at dead 
 
154 OF CONTENTEDNESS. C, 2. 
 
 bones and lifelefs blocks, things that are inadlive as 
 they are innocent. But if we fecure our hopes and 
 our fears, and make them moderate and within go- 
 vernment, we may the fooner overcome the evil of 
 the accident ; For nothing that we feel is fo bad as 
 what we fear, 
 
 I . Confider that the univerfal providence of God 
 
 hath fo ordered it, that the good things of Nature 
 
 Non te ad omnia laeta and Fortunc are divided, that we 
 
 ^^^^''^: ,, may know how to bear our own 
 
 O Agamemnon, Atre- J 
 
 us. Opus eft te gaudere, et and rclicve cach Other's wants and 
 
 moerere : Mortalis enim . r o • t • r n yr 
 
 natus es, et, ut haud veils, imperiections. It IS not tor a Man, 
 
 Superi iic conftituerunt. i^r /^j^i_ n 11 
 
 ^ but for a God to have all excellen- 
 
 cies and all felicities. He fupports my poverty with 
 his wealth ; I counfel and inftrud: him with my 
 learning and experience. He hath many friends, I 
 many children : He hath no heir, I have no inheri- 
 tance : and any one great bleffing together with the 
 common portions of Nature and neceffity is a fair 
 fortune, if it be but health or ftrength, or the fwift- 
 nefs of Ahimaaz, For it is an unreafonable difcon- 
 tent to be troubled that I have not fo good Cocks or 
 Dogs or Horfes as my Neighbour, being more trou- 
 bled that I want one thing that I need not, than 
 thankful for having received all that I need. Nero 
 had this difeafe, that he was not content with the 
 fortune of the whole Empire, but put the Fiddlers 
 to death for being more fl^ilful in the trade than he 
 was : and Dionyfus the elder was fo angry at Phi- 
 loxenusy for finging, and with Plato for difputing 
 better than he did, that he fold Plato a Slave into 
 JEginay and condemned the other to the Quarries. 
 
 This confideration is to be enlarged by adding to 
 
S, 6. OF CONTENrEDNESS, 155 
 
 it, that there are fome inftances of fortune and a fair 
 condition that cannot ftand with fome others, but if 
 you defire this, you muft lofe that, and unlefs you be 
 content with one, you lofe the comfort of both. If 
 you covet Learning, you muft have leifure and a re- 
 tired life : if to be a Politician, you muft go abroad 
 and get experience, and do all bufinefTes, and keep 
 all company, and have no leifure at all. If you will 
 be rich, you muft be frugal : if you will be popular, 
 you muft be bountiful : if a Philofopher, you muft 
 defpife riches. The Greek that defigned to mak^eij 
 the moft exquifite pidlure that could be imagined, ' 
 fancied the eye of C/iione, and the hair of Pcegniuniy 
 and Tarjias lip, Phileniurns chin, and the forehead 
 of Delphiay and fet all thefe upon Milphidippds neck, 
 and thought that he fliould outdo both Art and Na- 
 ture. But when he came to view the proportions, 
 he found that what was excellent in Tarfia did not 
 agree with the other excellency of Philenium ; and 
 although fingly they were rare pieces, yet in the 
 whole they made a moft ugly face. The difperfed '^ 
 excellencies and bleflings of many men, if given to 
 one, would not make a handfome, but a monftrous 
 fortune. Ufe therefore that faculty which Nature 
 hath given thee, and thy education hath made aftual, 
 and thy calling hath made a duty. But if thou de- 
 fireft to be a Saint, refufe not his perfecution ; If 
 thou wouldeft be famous as Epaminondas or Fabri- 
 ciusy accept alfo of their poverty ; for that added 
 luftre to their perfons, and envy to their fortune, and 
 their virtue without it could not have been fo excel- 
 lent. Let Euphorion fleep quietly with his old rich 
 Wife ; and let Medius drink on with Alexander ; and 
 
156 OF CONTENTEDNESS, C. 2. 
 
 remember thou canft not have the riches of the firft, 
 unlefs you have the old Wife too ; nor the favour 
 which the fecond had with his Prince, unlefs you 
 buy it at his price, that is, lay thy fobriety down at 
 
 Prandet Ariftoteies fi^ft, and thy health a little after ; 
 rogtsSo^Diog": a^d then their condition, though 
 "^- it look fplendidly, yet when you 
 
 handle it on all fides, it will prick your fingers. 
 
 2. Confider how many excellent perfonages in all 
 Ages have fuflfered as great or greater calamities than 
 this which now tempts thee to impatience. Agts 
 ; was the mofl: noble of the Greeks, and yet his Wife 
 bore a child by Alcibiades : and Philip was Prince of 
 Iturcea, and yet his Wife ran away with his brother 
 Herod into Galilee : and certainly in a great fortune 
 that was a great calamity. But thefe are but fingle 
 infliances. Almoft all the Ages of the world have 
 noted that their moft eminent Scholars were moft 
 eminently poor, fome by choice but moft by chance, 
 and an inevitable decree of providence : And in the 
 whole fex of women God hath decreed the fharpeft 
 pains of child-birth, to fhew that there is no ftate 
 exempt from forrow, and yet that the weakeft per- 
 fons have ftrength more than enough to bear the 
 greateft evil : and the greateft Queens, and the Mo- 
 thers of Saints and Apoftles, have no character of 
 exemption from this fad fentence. But the Lord of 
 men and Angels was alfo the King of fuflferings, and 
 if thy coarfe robe trouble thee, remember the fwad- 
 dling clothes of J ejus ; if thy bed be uneafy, yet it 
 is not worfe than his manger ; and it is no fadnefs 
 to have a thin table, if thou calleft to mind that the 
 King of heaven and earth was fed with a little breaft 
 
S. 6. OF CONTENTEDNESS. is? 
 
 milk : and yet befides this he fuffered all the for- 
 rows which we deferved. We therefore have great 
 reafon to lit down upon our own hearths, and warm 
 ourfelves at our own fires, and feed upon content at 
 home ; for it were a ftrange pride to expeft to be 
 more gently treated by the Divine Providence than 
 the beft and wifeft men, than Apoftles and Saints, 
 nay, the Son of the Eternal God, the heir of both 
 the worlds. 
 
 This Confideration may be enlarged by furveying 
 all the ftates and families of the ^ . ^ , . . 
 
 Servius Suipitms. 
 
 world : and he that at once faw 
 Mgina and Megara^ Pyraus and Corinth lie gafping 
 in their ruins, and almoft buried in their own heaps, 
 had reafon to blame Cicero for mourning impatiently 
 the death of one woman. In the moft beauteous 
 and fplendid fortune there are many cares and pro- 
 per interruptions and allays : in the fortune of a 
 Prince there is not the coarfe robe of beggary ; but 
 there are infinite cares : and the Judge fits upon the 
 Tribunal with great ceremony and hIc in foro beatus effe 
 oflentation of fortune, and yet at cum"^ fo'fbus apertis fit 
 his houfe or in his breafl there is ^ ^"'^ mifemmus j 
 
 Imperatmulierjubet om- 
 
 fomethins: that caufes him to figh nia, femper litigat. 
 
 , - °^ . • /- 1 Multa adferunt illi dolo- 
 
 deeply. rtttacus was a wile and rem, nihil mihi. 
 valiant man, but his Wife over- Tntur^omneT^^"^ ^^*^' 
 threw the Table when he had in- ^^"^^ ^^^"^^^• 
 
 vited his friends : upon which the good man, to ex- 
 cufe her incivility and his own misfortune, faid. 
 That every man had one evil, and he was mofl 
 happy that had but that alone. And if nothing elfe 
 happens, yet ficknefs fo often do embitter the fortune 
 and content of a family, that a Phyfician in a few 
 
158 OF CONrENTEDNESS, C, 2. 
 
 years, and with the pradice upon a very few fami- 
 lies, gets experience enough to adminifter to almoft 
 all difeafes. And when thy little misfortune trou- 
 bles thee, remember that thou haft known the beft 
 of Kings and the beft of men put to death publicly 
 by his own fubjedrs. 
 
 3. There are many accidents which are efteemed 
 great calamities, and yet we have reafon enough to 
 bear them well and unconcernedly ; for they neither 
 touch our bodies nor our fouls : our health and our 
 virtue remain entire, our life and our reputation. 
 It may be I am flighted, or I have received ill lan- 
 guage ; but my head aches not for it, neither hath it 
 broken my thigh, nor taken away my virtue, unlefs 
 I lofe my charity or my patience. Inquire there- 
 fore what you are the worfe, either in your foul, or 
 in your body, for what hath happened : for upon 
 this very ftock many evils will difappear, fince the 
 body and the foul make up the whole man. And 
 Si natus es, Trophime, whcu the daughter ofA?///^^ provcd 
 
 folus omnium hac lege, i r • i • r 
 
 Ut Temper eant tibi res a WaUtOn, he laid it WaS UOUC 01 
 
 Feikifatem'^hanc fx quis his fiu, and therefore there was no 
 promifit Deus rcafou it ftiould be his mifery. 
 
 Irafcereris jure, li mala is ^ J 
 
 fide And if an enemy hath taken all 
 
 Et improbe egiffet. ^ -r» • i 11 
 
 Menan. that irom a Prince whereby he 
 was a King ; he may refrefti himfelf by coniidering 
 all that is left him, whereby he is a Man. 
 
 4. Confider that fad accidents and a ftate of af- 
 
 fliftion is a School of virtue : it reduces our fpirits 
 
 to fobernefs, and our counfels to moderation ; it cor- 
 
 refts levity, and interrupts the confidence of finning. 
 
 // is g-ood for me (faid David) that 
 
 Pfalm 119. part 10. V. 3. *^ ^ j; 7 / r 
 
 i nave been ajfltcted^ jor thereby 1 
 
^.6. OF CONTENTEDNESS. 159 
 
 have learned thy law. And, / know^ (O Lord) that 
 thou of very fait hfulnefs haft caufed me to he troubled. 
 For God, who in mercy and wifdom governs the 
 world, would never have fuffered fo many fadneffes, 
 and have fent them efpecially to the moft virtuous 
 and the wifeft men, but that he intends they Ihould 
 be the feminary of comfort, the nurfery of virtue, 
 the exercife of wifdom, the trial of patience, the 
 venturing for a crown, and the gate of glory. 
 
 5. Confider that affliftions are oftentimes the oc- 
 cafions of great temporal advantages : and we muft 
 not look upon them as they fit down heavily upon 
 us, but as they ferve fome of God's ends, and the 
 purpofes of univerfal Providence. And when a 
 Prince fights jufl:ly, and yet unprofperoufly, if he 
 could fee all thofe reafons for which God hath fo 
 ordered it, he would think it the moft reafonable 
 thing in the world, and that it would be very ill to 
 have it otherwife. If a man could have opened one 
 of the pages of the Divine counfel, and could have 
 feen the event oifofepKs being fold to the Merchants 
 oi Amaleky he might with much reafon have dried 
 up the young man's tears : and when God's pur- 
 pofes are opened in the events of things, as it was 
 in the cafe of Jofephy when he fuftained his Father's 
 family and became Lord of Egypt, then we fee what 
 ill judgment we made of things, and that we were 
 paflionate as children, and tranfported with fenfe and 
 miftaken intereft. The cafe of Themiftocles was al- 
 moft like that of fofeph, for being banifhed into 
 Egypt, he alfo grew in favour with the King, and 
 told his wife. He had been undone unlefs he had been 
 undone. For God efteems it one of his glories that 
 
i6o OF CONTENTEDNESS. C. 2. 
 
 he brings good out of evil : and therefore it were 
 but reafon we Ihould truft God to govern his own 
 world as he pleafes ; and that we ihould patiently 
 wait till the change comethy or the reafon be difco- 
 vered. 
 
 And this confideration is alfo of great ufe to them 
 who envy at the profperity of the wicked, and the 
 fuccefs of perfecutors, and the baits of fifhes, and the 
 bread of dogs. God fails not to fow bleflings in the 
 long furrows which the ploughers plough upon the 
 back of the Church : and this fuccefs which trou- 
 bles us will be a great glory to God and a great be- 
 nefit to his Saints and fervants, and a great ruin to 
 the Perfecutors, who fhall have but the fortune of 
 Theramenesy one of the thirty Tyrants of Athens y 
 who efcaped when his houfe fell upon him, and was 
 fhortly after put to death with torments by his Col- 
 leagues in the tyranny. 
 
 To which alfo may be added, that the great evils 
 which happen to the beft and wifeft men are one of 
 the great arguments upon the ftrength of which we 
 can exped: felicity to our fouls and the joys of ano- 
 ther world. And certainly they are then very tole- 
 rable and eligible, when with fo great advantages 
 they minifter to the faith and hope of a Chriftian. 
 But if we confider what unfpeakable tortures are 
 provided for the wicked to all eternity, we fhould 
 not be troubled to fee them profperous here, but 
 rather wonder that their portion in this life is not 
 bigger, and that ever they fhould be fick, or crofTed^ 
 or affronted, or troubled with the contradidrion and 
 difeafe of their own vices, fince if they were fortu- 
 nate beyond their own ambition, it could not make 
 
^.6. OF CONTENTEDNESS, i6r 
 
 them recompenfe for one hour's torment in Hell, 
 which yet they fhall have for their eternal portion. 
 After all thefe confiderations deriving from fenfe 
 and experience, Grace and Reafon, there are two 
 remedies ftill remaining, and they are NeceJJity and 
 Time, 
 
 6. For it is but reafonable to bear that accident 
 patiently which God fends, fince impatience does 
 but entangle us like the fluttering of a bird in a net, 
 but cannot at all eafe our trouble, or prevent the ac- 
 cident : it mufl be run through. Nemo recufat ferre 
 
 and therefore it were better we q^od neceffe eft pati. 
 compofe ourfelves to a patient, than to a troubled 
 and miferable fuffering. 
 
 7. But however, if you will not otherwife be 
 cured, time at laft will do it alone ; and then con- 
 fider, do you mean to mourn always ^ or hwX. for a 
 time ? If always, you are miferable and foolifh. If 
 for a time, then why will you not apply thofe rea- 
 fons to your grief at firft, with which you will cure 
 it at laft ? or if you will not cure it with reafon, fee 
 how little of a man there is in you, that you fuffer 
 time to do more with you than Reafon or Religion. 
 You fuffer yourfelves to be cured juft as a beaft or a 
 tree is ; let it alone, and the thing will heal itfelf : 
 but this is neither honourable to thy perfon, nor of 
 reputation to thy Religion. However, be content to 
 bear thy calamity, becaufe thou art fure in a little 
 time it will fit down gentle and eafy : For to a mor- 
 tal man no evil is immortal. And here let the worft 
 thing happen that can it will end in death, and we 
 commonly think that to be near enough. 
 
 8. Laftly, of thofe things which are reckoned 
 
 M 
 
i62 OF CONTENTEDNESS. C. 2. 
 
 amongft evils, fome are better than their contraries ; 
 and to a good man the very w^orft is tolerable. 
 
 Poverty or a low Fortune, 
 
 I . Poverty is better than riches, and a mean for- 
 tune to be chofen before a great and fplendid one. 
 It is indeed defpifed and makes men contemptible : 
 it expofes a man to the infolence of evil perfons, and 
 leaves a man defencelefs : it is always fufpefted : its 
 ftories are accounted lies, and all its counfels follies : 
 it puts a man from all employment : it makes a 
 man's difcourfes tedious, and his fociety troublefome. 
 This is the v^orft of it : and yet all this, and far 
 v^orfe than this, the Apoftles fuffered for being 
 Chriftians ; and Chriftianity itfelf may be efteemed 
 an affliction as well as poverty, if this be all that can 
 be faid againft it; for the Apoftles and the moft 
 eminent Chriftians were really poor, and were ufed 
 contemptuoufly : and yet, that poverty is defpifed 
 may be an argument to commend it, if it be defpifed 
 by none but perfons vicious and ignorant. How- 
 Aita fortuna aita tra- evcr. Certain it is that a great for- 
 vagiio apporta. ^^^^ j^ ^ g^.^^^ vauity, and riches 
 
 is nothing but danger, trouble, and temptation ; like 
 a garment that is too long, and bears a train ; not fo 
 ufeful to one, but it is troublefome to two, to him 
 that bears the one part upon his fhoulders, and to 
 him that bears the other part in his hand. But po- 
 verty is the fifter of a good mind, the parent of fober 
 counfels, and the nurfe of all virtue. 
 
 For what is it that you admire in the fortune of a 
 great King? Is it that he always goes in a great 
 
S, 6. OF CONTENTEDNESS, 163 
 
 company ? You may thruft yourfelf into the fame 
 crowd, or go often to Church, and then you have as 
 great a company as he hath ; and that may upon as 
 good grounds pleafe you as him, that is, juftly nei- 
 ther : for fo impertinent and ufelefs pomp, and the 
 other circumflances of his diftance, are not made for 
 him, but for his fubjedts, that they may learn to fe- 
 parate him from common ufages, and be taught to be 
 governed. But if you look upon them as fine things 
 in themfelves, you may quickly alter your opinion 
 v^hen you fhall confider that they ^a autorita la cere- 
 cannot cure the toothache, nor moniaaiatto. 
 make one wife, or fill the belly, or give one night's 
 fleep, (though they help to break many) not fatisfy- 
 ing any appetite of Nature, or Reafon, or Religion : 
 but they are ftates of greatnefs, which only makes it 
 poffible for a man to be made extremely miferable. 
 And it was long ago obferved by the Greek Trage- 
 dians, and from them by ArrianuSy ^,. ^ vv ^ ^ 
 faying, * That all our Tragedies <rvfxirx^for eif^h x,o?iuTis. 
 
 - r TT- • 1 T^ • 1 Bis fex dierum menfura 
 
 * are or Kmgs and rrmces, and confero ego agros, 
 
 ' rich or ambitious perfonages ; iStue^r^' fe„n. 
 
 * but you never fee a poor man ufque eveftus ad poium 
 
 -^ ^ -T Decidit humi, et me lie 
 
 * have a part, unlefs it be as a C/io- videtur aiioqui. 
 
 -.. , Difce baud nimis magni- 
 
 * rUS, or to nil up the Scenes, to facere mortalia; 
 
 * dance or to be derided ; but the ^«^^-'» ^^s^ • 
 
 * Kings and the great Generals. Firft (fays he) they 
 
 * begin with joy, o-tsiIjocts Icai^ocroc crown the houfes : 
 
 * but about the third or fourth Ad; they cry out, O 
 
 * Citheron ! why didA thou fpare my life to referve 
 
 * me for this more fad calamity ? ' And this is really 
 true in the great accidents of the world : for a 
 
 great eftate hath great crofi^es, and a mean fortune 
 
i64 OF CONTENTEDNESS. C. 2. 
 
 hath but fmall ones. It may be the poor man lofes 
 a Cow, for if his Child dies he is quit of his biggeft 
 care ; but fuch an accident in a rich and fplendid 
 Family doubles upon the fpirits of the parents. Or 
 it may be the poor man is troubled to pay his rent, 
 and that's his biggeft trouble : but it is a bigger care 
 to fecure a great fortune in a troubled eftate, or with 
 equal greatnefs, or with the circumftances of honour, 
 and the nicenefs of reputation to defend a law-fuit ; 
 and that which will fecure a common man's whole 
 eftate, is not enough to defend a great man's honour. 
 And therefore it was not without myftery obferved 
 r ^ . among: the Ancients, that they 
 
 funefta pecunia o 'J 
 
 Tempio who made Gods of gold and lilver, 
 
 Nondum habitas, nullas ^ - j >, . >, 
 
 nummorum ereximus ot hopc and icar, pcacc and tor- 
 ut^coiitur pax atque fi- tuuc, Garliclc and Onions, Beafts 
 
 ^^'' and Serpents, and a quartan Ague, 
 
 yet never deified Money : meaning, that however 
 wealth was admired by common or abufed under- 
 ftandings ; yet from riches, that is, from that pro- 
 portion of good things which is beyond the necefli- 
 ties of Nature, no moment could be added to a 
 man's real content or happinefs. Corn from Sardi- 
 niay herds of Calabrian cattle, meadows through 
 which pleafant hiris glides, filks from Tyrus, and 
 golden Chalices to drown my health in, are nothing 
 but inftruments of vanity or fin, and fuppofe a dif- 
 eafe in the foul of him that longs for them or ad- 
 , Chap. 4. Sea. 8. Title Hiircs them. And this I have other- 
 of covetoufnefs. whcrc rcprcfcnted more largely; 
 
 to which I here add, that riches have very great dan- 
 gers to their fouls, not only who covet theniy but to 
 all that have them. For if a great perfonage under- 
 
S. 6. OF CONTENTEDNESS. 165 
 
 takes an adlion paffionately and upon great intereft, 
 let him manage it indifcreetly, let the whole defign 
 be unjuft, let it be afted with all the malice and im- 
 potency in the World, he fhall have enough to flat- 
 ter him, but not enough to reprove him. He had 
 need be a bold man that fhall tell his Patron, he is 
 going to Hell ; and that Prince had need be a good 
 man that fhall fuiFer fuch a Monitor : And though 
 it be a flrange kind of civility, and an evil dutiful- 
 nefs in Friends and Relatives to fufFer him to perifh 
 without reproof or medicine, rather than to feem 
 unmannerly to a great finner ; y et it is none of their 
 leafl jnfeli^cijies, that their wealth and greatnefs fhall 
 put them into fin, and yet put them pafl reproof. I 
 need not inftance in the habitual intemperance of 
 rich Tables, nor the evil accidents and efFedts of ful- 
 nefs, pride and lufl, wantonnefs and foftnefs of dif- 
 pofition, huge talking and an imperious fpirit, defpite 
 of Religion and contempt of poor perfons ; At the 
 befl, // is a great temptation for a man 
 
 J. L ' L' J. J .r J James 2. 5,6, 7. 
 
 to have in his power wnatjoever he can 
 have in his fenfual dejires : and therefore riches is a 
 bleffing like to a prefent made of a whole Vintage 
 to a Man in a Hecftic Fever; he will be much 
 tempted to drink of it, and if he does he is inflamed, 
 and may chance to die with the kindnefs. 
 
 Now befides what hath been already noted in the 
 ftate of poverty, there is nothing to be accounted for 
 but the fear of wanting necejfaries, of which if a man 
 could be fecured, that he might live free from care, 
 all the other parts of it might be reckoned amongft 
 the advantages of wife and fober perfons, rather than 
 objections againfl that flate of fortune. 
 
j66 of CONTENTEDNESS, C. 2. 
 
 But concerning this I confider, that there muft 
 needs be great fecurity to all Chriftians, jQnce C/iri/i 
 not only made exprefs promifes that we fhould have 
 fufRcient for this life ; but alfo took great pains and 
 ufed many arguments to create confidence in us : and 
 fuch they were which by their own flrength were 
 fufficient, though you abate the authority of the 
 Speaker. The Son of God told us, his Father takes 
 care of us : He that knew all his Father's counfels 
 and his whole kindnefs towards mankind, told us fo. 
 How great is that truth, how certain, how neceffary, 
 which Chrijl himfelf proved by arguments ! The ex- 
 cellent words and moft comfortable fentences which 
 are our Bills of Exchange, upon the credit of which 
 we lay our cares down, and receive provifions for our 
 need, are thefe ; * 'Take no thought for 
 
 Mat. 6.25, &c. 7.^ , n 11 1 
 
 * your lije^ what ye Jnall eat or what ye 
 ^ Jhall drink y nor yet for your body, what ye Jh all put 
 ^ on. Is not the life more than meat, and the body than 
 
 * raiment ? Behold the fowls of the air ; for they fow 
 
 * not, neither do they reap, nor gather into barns, yet 
 
 * your heavenly Father feedeth them. Are ye not much 
 
 * better than they ? Which of you by taking thought 
 
 * can add one cubit to his flat ure ? Ajtd why take ye 
 
 * thought for raiment ? Conflder the Lilies of the 
 ^ field how they grow : They toil not, neither do they 
 
 * fpin ; and yet I fay unto you that even Solomon in 
 
 * all his glory was not arrayed like one of thefe. There- 
 ^ fore if God fo clothe the grafs of the field, which to- 
 
 * day is, and to-morrow is cafl into the oven, Jhall he 
 ' not much more clothe you, ye of lit tie faith ? There- 
 ^ fore take no thought, faying. What Jhall we eat'? or 
 
 * what Jhall we drink ? or wherewithal Jliall we be 
 
S. 6. OF CONTENTEDNESS. 167 
 
 * clothed? (for after all thefe things do the Gentiles 
 
 * feek,) For your heavenly Father knoweth that ye have 
 ' need of all thefe things. But feek ye firjl the King- 
 *■ dom of God and his righteoufnefs, and all thefe things 
 ^ Jloall he added unto you. Take therefore no thought 
 ^ for the morrow ; for the morrow /hall take thought 
 
 * for the things of itfelf : fufficient to the day is the evil 
 
 * thereof' The fame difcourfe is 
 
 , , . , Luke 12. 22 to verfe 31. 
 
 repeated by baint Luke : and ac- 
 cordingly our duty is urged and our confidence abet- 
 ted by the Difciples of our Lord, in divers places of 
 holy Scripture. So Saint Paul, Be care- 
 
 r 1 r 1' 1 • 7- / Phil. 4. 6. 
 
 Jul jor notningy but tn everything by 
 prayer and fupp Heat ion with thankf giving let your re- 
 quejis be made known unto God, And again. Charge 
 them that are rich in this world that 
 they be not high-minded, nor trujl in un- 
 certain riches, but in the living God, who giveth us 
 richly all things to enjoy. And yet again. Let your 
 conver Cation be without covetoufnefs, and 
 
 J ^ ' 1 r 1 1' 1 Keb. 13. 5,6. 
 
 be content wttnjucn things as ye have ; 
 for he hath faid, I will never leave thee, nor forfake 
 thee : So that we may boldly fay. The Lord is my 
 helper. And all this is by S. Peter fummed up in 
 our duty, thus : Caji all your care upon him, for he 
 carethfor you. Which words he feems to have bor- 
 rowed out of the ^^ Pfalm, ver. 23 ; where David 
 faith the fame thing almoft in the fame words. To 
 which I only add the obfervation made by him, and 
 the argument of experience ; / have been young and 
 now am old, and yet faw I never the righteous forfaken, 
 nor his feed begging their bread. And now after all 
 this a fearlefs confidence in God, and concerning a 
 
i68 OF CONTENTEDNESS. C, 2. 
 
 provifion of neceffaries, is fo reafonable that it is be- 
 come a duty ; and he is fcarce a Chriftian whofe 
 faith is fo little as to be jealous of God and fufpici- 
 ous concerning meat and clothes : that man hath 
 nothing in him of the noblenefs or confidence of 
 Charity. 
 
 Does not God provide for all the birds and beafts 
 and fifhes ? Do not the fparrows fly from their bufh, 
 and every morning find meat where they laid it not ? 
 Do not the young ravens call to God and he feeds 
 them ? And v^ere it reafonable that the fons of the 
 family fhould fear the Father would give meat to the 
 chickens and the fervants, his fheep and his dogs, 
 but give none to them ? He were a very ill Father 
 that fhould do fo : or he were a very foolifh fon that 
 fhould think fo of a good Father. ^ But befides the 
 reafonablenefs of this faith and this hope, we have 
 infinite experience of it : How innocent, how care- 
 lefs, how fecure is Infancy ? and yet how certainly 
 provided ? We have lived at God's charges all the 
 days of our life, and have (as the Italian proverb fays) 
 fat down to meat at the found of a bell ; and hitherto 
 he hath not failed us : we have no reafon to fufpect 
 him for the future ; we do not ufe to ferve men fo ; 
 and lefs time of trial creates great confidences in us 
 towards them who for twenty years together never 
 broke their word with us : and God hath fo ordered 
 it, that a man fhall have had the experience of many 
 years' provifion, before he fhall underfland how to 
 doubt ; that he may be provided for an anfwer againft 
 the temptation fhall come, and the mercies felt in his 
 childhood may make him fearlefs when he is a man. 
 * Add to this that God hath given us his holy Spirit ; 
 
S. 6. OF CONTENTEDNESS. 169 
 
 he hath promifed Heaven to-us ; he hath given us 
 his Son ; and we are taught from Scripture to make 
 this inference from hence. How Jhould not he with 
 him give us all things elfe ? 
 
 The Charge of many Children. 
 
 We have a title to be provided for as we are God's 
 creatures, another title as we are his Children, ano- 
 ther becaufe God hath promifed ; and every of our 
 children hath the fame title : and therefore it is a 
 huge folly and infidelity to be troubled and full of 
 care becaufe we have many children. Every child 
 we have to 'feed is a new revenue, a new title to 
 God's care and providence ; fo that many children 
 are a great wealth : and if it be faid they are charge- 
 able, it is no more than all wealth and great revenues 
 are. For what difference is it ? Titius keeps ten 
 ploughs, Cornelia hath ten children. He hath land 
 enough to employ, and to feed all his hinds : fhe 
 bleffings, and promifes, and the provifions, and the 
 truth of God to maintain all her children. His 
 hinds and horfes eat up all his corn, and her children 
 are fufHciently maintained with her little. They 
 bring in and eat up ; and fhe indeed eats up, but 
 they alfo bring in from the ftorehoufes of heaven, 
 and the granaries of God : and my children are not 
 fo much mine as they are God's ; he feeds them in 
 the womb by ways fecret and infenfible ; and would 
 not work a perpetual miracle to bring them forth, 
 and then to ftarve them. 
 
ijo OF CONTENTEDNESS. C. 2. 
 
 Violent necejjities. 
 
 But fome men are highly tempted, and are brought 
 to a ftrait; that without a miracle they cannot be 
 relieved ; what ihall they do ? It may be their pride 
 or vanity hath brought the neceffity upon them, and 
 it is not a need of God's making : and if it be not, 
 they muft cure it themfelves by leffening their de- 
 fires, and moderating their appetites ; and yet if it 
 be innocent, though unnecefTary, God does ufually 
 relieve fuch neceffities ; and he does not only upon 
 our prayers grant us more than he promifed of tem- 
 poral things, but alfo he gives many times more than 
 we afk. This is no objedl for our faith, but ground 
 enough for a temporal and prudent hope : and if we 
 fail in the particular, God will turn it to a bigger 
 mercy, if we fubmit to his difpenfation, and adore 
 him in the denial. But if it be a matter of neceffity, 
 let not any man by way of impatience cry out that 
 God will not work a miracle ; for God by miracle 
 did give meat and drink to his people in the wil- 
 dernefs, of which he had made no particular promife 
 in any Covenant : and if all natural means fail, it is 
 certain that God will rather work a miracle than 
 break his word ; He can do that. He cannot do this. 
 Only we muft remember that our portion of tem- 
 poral things is \i\xX.food and raiment : God hath not 
 promifed us coaches and horfes, rich houfes and 
 jewels, Tyrian filks and Perjian carpets ; neither hath 
 he promifed to minifter to our needs in fuch circum- 
 ftances as we fhall appoint, but fuch as himfelf fhall 
 choofe. God will enable either thee to pay thy 
 debt (if thou beggeft it of him) or elfe he will pay 
 
S. 6. OF CONTENTEDNESS. 171 
 
 it for thee, that is, take thy delire as a difcharge of 
 thy duty, and pay it to thy Creditor in bleffings, or 
 in fome fecret of his providence. It may be he hath 
 laid up the corn that fhall feed thee in the granary 
 of thy Brother ; or will clothe thee with his wool. 
 He enabled Saint Peter to pay his Gabel by the mi- 
 niftery of a fifh ; and E/ias to be waited on by a crow, 
 who was both his minifter and his fteward for pro- 
 viiions : And his Holy Son rode in triumph upon 
 an Afs that grazed in another man's paftures. And 
 if God gives to him the dominion, and referves the 
 ufe to thee, thou haft the better half of the two : but 
 the charitable man ferves God and ferves thy need ; 
 and both join to provide for thee, and God bleifes 
 both. But if he takes away the fleflipots from thee, 
 he can alfo alter the appetite, and he hath given thee 
 power and commandment to reftrain it : and if he 
 leffens the revenue, he will alfo fhrink the neceffity ; 
 or if he gives but a very little, he will make it go a 
 great way ; or if he fends thee but a coarfe diet, he 
 will blefs it and make it healthful, and can cure all 
 the anguifli of thy poverty by giving thee patience, 
 and the grace of Contentednefs. For the grace of 
 God fecures you of provifions, and yet the grace of 
 God feeds and fupports the fpirit in the want of pro- 
 vifions : and if a thin table be apt to enfeeble the 
 fpirits of one ufed to feed better, yet the cheerfulnefs 
 of a fpirit that is bleflTed will make a thin table be- 
 come a delicacy, if the man was as well taught as he 
 was fed, and learned his duty when he received the 
 bleffing. Poverty therefore is in fome fenfes eligible 
 and to be preferred before riches, but in all fenfes it 
 is very tolerable. 
 
172 OF CONTENTEDNESS. C, 2. 
 
 Death of Children y or nearejl Relatives and Friends. 
 
 There are fome perfons who have been noted for 
 excellent in their lives and paffions, rarely innocent, 
 and yet hugely penitent for indifcretions and harm- 
 lefs infirmities : fuch as was Paulinay one of the 
 ghoftly children of S. Hierom ; and yet when any of 
 her children died, fhe was arrefled with ^ forrow fo 
 great as brought her to the margin of her grave. 
 And the more tender our Ipirits are made by Reli- 
 gion, the more eafy we are to let in grief, if the caufe 
 be innocent, and be but in any fenfe twifted with 
 piety and due affediions. * To cure which we may 
 confider that all the world muft die, and therefore to 
 be impatient at the death of a perfon concerning 
 whom it was certain and known that he muft die, 
 is to mourn becaufe thy friend or child was not born 
 an Angel, and when thou haft awhile made thyfelf 
 miferable by an importunate and ufelefs grief, it may 
 be thou fhalt die thyfelf, and leave others to their 
 choice whether they will mourn for thee or no : but 
 by that time it will appear how impertinent that 
 grief was which ferved no end of life, and ended in 
 thy own funeral. But what great matter is it if 
 fparks fly upward, or a ftone falls into a pit ; if that 
 which was combuftible be burned, or that which 
 was liquid be melted, or that which is mortal to die ? 
 It is no more than a man does every day : for every 
 night death hath gotten poffeflion of that day, and we 
 fhall never live that day over again ; and when the 
 laft day is come, there are no more days left for us to 
 die. And what is fleeping and waking but living and 
 dying? what is Spring and Autumn, youth and old 
 
S. 6. OF CONTENTEDNESS, 173 
 
 age, morning and evening, but real images of life and 
 death, and really the fame to many confiderable effedts 
 and changes ? 
 
 Untimely Death. 
 
 But it is not mere dying that is pretended by fome 
 as the caufe of their impatient mourning ; but that 
 the child died young, before he knew good and evil, 
 his right hand from his left, and fo loft all his por- 
 tion of this world, and they know not of what excel- 
 lency his portion in the next {hall be. * If he died 
 young, he loft but little, for he underftood but little, 
 and had not capacities of great pleafures or great 
 cares : but yet he died innocent, and before the 
 fweetnefs of his Soul was deflowered and ravifhed 
 from him by the flames and follies of a froward age : 
 he went out from the dining-room before he had 
 fallen into error by the intemperance of his meat, or 
 the deluge of drink : and he hath obtained this fa- 
 vour of God, that his Soul hath fuffered a lefs im- 
 prifonment, and her load was fooner taken ofl^, that 
 he might with lefl^er delays go and converfe with 
 immortal fpirits : and the babe is taken into Paradife 
 before he knows good and evil. (For that know- 
 ledge threw our great Father out, and this ignorance 
 returns the child thither.) * But (as concerning 
 thy own particular) remove thy thoughts back to 
 thofe days in which thy child was not born, and you 
 are now but as then you was, and there is no diff^er- 
 ence but that you had a fon born : and if you reckon 
 that for evil, you are thankful for the bleffing ; if it 
 be good, it is better that you had the bleffing for a 
 while than not at all ; and yet if he had never been 
 
174 OF CONTENTEDNESS. C. 2. 
 
 itidemfipuerpamiius bom, this forrow had not been at 
 ::^^7^:.Itn all. But be no more difpleafed at 
 cunis,nequerendumqui- Qod for giving: vou a bleffinp: for 
 
 dem 5 atqui hoc acerbius o o y o 
 
 exegit natura quod dede- a while, than VOU would have been 
 
 rit. At id quidem in caete- . r t 1 i • • ii 1 
 
 ris rebus melius putatur, II hc had not given it at all ; and 
 
 aliquam partem quam -t ^1 ^ • ^ • ^^rr 
 
 nuiiam attingere. reckou that intervening blelTing 
 
 Senec. £qj. ^ gain, but account it not an 
 evil ; and if it be a good, turn it not into forrow and 
 fadnefs. * But if we have great reafon to complain 
 of the calamities and evils of our life, then we have 
 the lefs reafon to grieve that thofe whom we loved 
 have fo fmall a portion of evil affigned to them. And 
 it is no fmall advantage that our children dying 
 young receive : For their condition of a bleffed im- 
 mortality is rendered to them fecure by being fnatch- 
 ed from the dangers of an evil choice, and carried 
 to their little cells of felicity, where they can weep 
 no more. And this the wifeft of the Gentiles un- 
 derftood well, when they forbad any offerings or li- 
 bations to be made for dead Infants as was ufual for 
 their other dead ; as believing they were entered into 
 a fecure poiTeffion, to which they went with no 
 other condition, but that they palTed into it through 
 the way of mortality, and for a few months wore an 
 uneafy garment. And let weeping parents fay, if 
 they do not think that the evils their little babes have 
 fuffered are fufficient-. If they be, why are they 
 troubled that they were taken from thofe many and 
 greater, which in fucceeding years are great enough 
 to try all the Reafon and Religion which art and 
 nature and the grace of God hath produced in us, to 
 enable us for fuch fad contentions ? And poffibly 
 we may doubt concerning men and women, but we 
 
S.6. OF CONTENTEDNESS. 175 
 
 cannot fufpedt that to Infants death can be fuch an 
 evil, but that it brings to them much more good 
 than it takes from them in this life. 
 
 Death unfeafonable. 
 
 But others can well bear the death of Infants : but 
 when they have fpent fome years of childhood or 
 youth, and are entered into arts and fociety, when 
 they are hopeful and provided for, when the parents 
 are to reap the comfort of all their fears and cares, 
 then it breaks the fpirit to lofe them. This is true 
 in many ; but this is not love to the dead, but to 
 themfelves; for they mifs what they had flattered 
 themfelves into by hope and opinion : and if it were 
 kindnefs to the dead, they may confider, that fmce 
 we hope he is gone to God and to reft, it is an ill 
 expreffion of our love to them, that we weep for 
 their good fortune. For that life is not beft which 
 is lon^eft : and when they are de- , ..... 
 
 . . . • /I 11 J uvenis rehnquit vitam 
 
 fcended into the grave, it mall quem Dii diiigunt. 
 not be inquired how long they 
 have lived, but how well : and yet this fhortening of 
 their days is an evil wholly depending upon opinion. 
 For if men did naturally live but twenty years, then 
 we fhould be fatisfied if they died about fixteen or 
 eighteen ; and yet eighteen years now are as long as 
 eighteen years would be then : and if a man were 
 but of a day's life, it is well if he lafts till Evenfong, 
 and then fays his Compline an hour before the time : 
 and we are pleafed and call not that death immature 
 if he lives till feventy ; and yet this age is as fhort 
 of the old periods before and fince the flood, as this 
 
176 OF CONTENTEDNESS. C. 2. 
 
 youth's age (for whom you mourn) is of the prefent 
 fulnefs. Suppofe therefore a decree pafled upon this 
 perfon (as there have been many upon all mankind) 
 and God hath fet him a fhorter period; and then we* 
 may as well bear the immature death of the young 
 man, as the death of the oldeft men : for they alfo 
 are immature and unfeafonable in refpedl of the old 
 periods of many generations. * And why are we 
 troubled that he had arts and fciences before he died? 
 or are we troubled that he does not live to make ufe of 
 them? The firft is caufe of joy, for they are excellent 
 in order to certain ends : And the fecond cannot be 
 caufe of forrow, becaufe he hath no need to ufe them 
 as the cafe now ftands, being provided for with the 
 provilions of an Angel, and the manner of eternity. 
 However, the fons and the parents, friends and rela- 
 tives are in the world, like hours and minutes to a 
 day. The hour comes and muft pafs ; and fome 
 ftay but minutes, and they alfo pafs, and fhall never 
 return again. But let it be conlidered, that from 
 the time in which a man is conceived, from that 
 time forward to Eternity he fhall never ceafe to be : 
 and let him die young or old, ftill he hath an im- 
 mortal Soul, and hath laid down his body only for a 
 time, as that which was the iriftrument of his trou- 
 ble and forrow, and the fcene of fickneffes and difeafe. 
 But he is in a more noble manner of being after death 
 than he can be here : and the child may with more 
 reafon be allowed to cry for leaving his mother's 
 womb for this world, than a man can for changing 
 this world for another. 
 
S. 6. OF CONTENTEDNESS. 177 
 
 Sudden Death or violent. 
 
 Others are yet troubled at the manner of their 
 child's or friend's death. He was drowned, or loft 
 his head, or died of the plague ; and this is a new 
 fpring of forrow. But no man can give a fenfible 
 account, how it fhall be worfe for a child to die with 
 drowning in half an hour, than to endure a Fever of 
 one and twenty days. And if my friend loft his 
 head, fo he did not lofe his Conftancy and his Reli- 
 gion, he died with huge advantage. 
 
 Being Childlefs. 
 
 But by this means I am left without an Heir. 
 Well, fuppofe that : Thou haft no Heir, and I have 
 no inheritance ; and there are many Kings and Em- 
 perors that have died childlefs, many Royal lines are 
 extinguifhed : and Augujius Ccefar was forced to 
 adopt his wife's fon to inherit all the Romafi great- 
 nefs. And there are many wife perfons that never 
 married : and we read nowhere that any of the chil- 
 dren of the Apoftles did furvive their Fathers : and 
 all that inherit anything of Chrift's kingdom come 
 to it by Adoption, not by natural inheritance : and 
 to die without a natural heir is no intolerable evil, 
 fince it was fandlified in the perfon of Jefusy who 
 died a Virgin. 
 
 Evil or unfortunate Children. 
 
 And by this means we are freed from the greater 
 forrows of having a fool, a fwine, or a goat to rule 
 
 N 
 
178 OF CONTENTEDNESS. C. 2. 
 
 after us in our families : and yet even this condition 
 , ^ « admits of comfort. For all the 
 ^E KaKo^ctif^ova. Epid. wlld Americaus are fuppofed to be ^ 
 the fons of Dodonaim; and the fons of Jacob are now 
 the moft fcattered and defpifed people in the whole 
 world. The fon of Solomon was but a filly weak 
 man ; and the fon of Hezekiah was wicked : and all 
 the fools and barbarous people, all the thieves and 
 pirates, all the flaves and miferable men and women 
 of the world are the fons and daughters of Noah : 
 and we muft not look to be exempted from that 
 portion of forrow which God gave to Noah and 
 Adam, to Abraham, to Ifaac and to Jacob : I pray 
 God fend us into the lot of Abra- 
 ham. But if anything happens 
 worfe to us, it is enough for us that we hear it evenly. 
 
 Our own Death. 
 
 And how if you were to die yourfelf ? you know 
 
 Ad fines cum pervene- 7©^ muft. Only be ready for it, 
 
 lis, ne revertito. Pythag. ^y ^j-^^ preparations of a good life ; 
 
 and then it is the greateft good that ever happened 
 to thee : elfe there is nothing that can comfort you. 
 But if you have ferved God in a holy life, fend away 
 the women and the weepers, tell them it is as much 
 intemperance to weep too much as to laugh too 
 much.: and when thou art alone, or with fitting 
 company, die as thou fhouldeft, but do not die im- 
 patiently, and like a fox catched in a trap. For if 
 you fear death, you fhall never the more avoid it, 
 but you make it miferable. Fannius that killed him- 
 felf for fear of death, died as certainly as Porcia that 
 
S. 6. OF CONTENTEDNESS. 179 
 
 ate burning coals, or Cato that cut his own throat. 
 To die is neceflary and natural, ^, , ~ ^ v , , 
 and it may be honourable ; but to ^'-^xf^? ^*vsrv. 
 die poorly, and bafely, and finfully, that alone is it 
 that can make a man unfortunate. No man can be a 
 Have but he that fears pain, or fears to die. To fuch 
 a man nothing but chance and peaceable times can 
 fecure his duty, and he depends upon things without 
 for his felicity ; and fo is well but during the plea- 
 fure of his enemy, or a Thief, or a Tyrant, or it 
 may be of a dog or a wild bull. 
 
 Prayers for the several Graces and 
 PARTS OF Christian Sobriety. 
 
 ^ Prayer againjl Senfuality, 
 
 O ETERNAL Father, thou that fitteft in Hea- 
 ven invefted with effential Glories and Di- 
 vine perfedtions, fill my Soul with fo deep a fenfe 
 of the excellencies of fpiritual and heavenly things, 
 that my affecflions being weaned from the pleafures 
 of the world, and the falfe allurements of fin, I may 
 with great feverity and the prudence of a holy dif- 
 cipline and fl:rid: defires, with clear refolutions and 
 a free fpirit, have my converfation in Heaven and 
 heavenly employments ; that being in aff'edlions as 
 in my condition a Pilgrim and a fl:ranger here, I may 
 covet after and labour for an abiding city, and at laft 
 may enter into and for ever dwell in the Celefl;ial 
 Jerufalem, which is the mother of us all, through 
 Jefus Chrifl: our Lord. Amen, 
 
i8o PRATERS FOR Ad C. 2. 
 
 For Temperance. \ 
 
 O ALMIGHTY God and gracious Father of 
 men and Angels, who openeft thy hand and 
 iilleft all things with plenty, and haft provided for 
 thy fervant fufficient to fatisfy all my needs ; teach 
 me to ufe thy creatures foberly and temperately, that 
 I may not with loads of meat or drink make the 
 temptations of my enemy to prevail upon me, or my 
 fpirit unapt for the performance of my duty, or my 
 body healthlefs, or my aifedlions fenfual and unholy. 
 O my God, never fuifer that the bleffings which 
 thou giveft me may either minifter to fin or ficknefs, 
 but to health and holinefs and thankfgiving, that in 
 the ftrength of thy provifions I may cheerfully and 
 ad:ively and diligently ferve thee that I may worthily 
 feaft at thy table here, and be accounted worthy 
 through thy grace to be admitted to thy table here- 
 after at the eternal fupper of the Lamb, to fing an 
 Allelujah to God the Father, the Son, and the Holy 
 Ghoft, for ever and ever. Amen, 
 
 For Chajiity : to be f aid efpe daily by Unmarried 
 Perfons, 
 
 ALMIGHTY God, our moft holy and eternal 
 Father, who art of pure eyes, and canft be- 
 hold no uncleannefs ; let thy gracious and holy Spirit 
 defcend upon thy fervant, and reprove the fpirit of 
 Fornication and Uncleannefs, and caft him out, that 
 my body may be a holy Temple, and my Soul a 
 Sandluary to entertain the PRINCE of purities the 
 holy and eternal Spirit of God. O let no impure 
 thoughts pollute that Soul which God hath fandti- 
 
MC.2, SEVERAL GRACES, i8i 
 
 fied ; no unclean words pollute that tongue which 
 God hath commanded to be an Organ of his praifes ; 
 no unholy and unchafte Adiion rend the veil of that 
 Temple where the holy Jefus hath been pleafed to 
 enter, and hath chofen for his habitation : but feal 
 up all my fenfes from all vain objedts, and let them 
 be entirely poiTefTed with Religion, and fortified with 
 prudence, watchfulnefs and mortification ; that I pof- 
 feffing my veffel in holinefs, may lay it down with a 
 . holy hope, and receive it again in a joyful refurrec- 
 tion, through Jefus Chrift our Lord. Amen, 
 
 A Prayer for the Love of God, to be f aid by Virgins 
 
 and Widows y profeffed or refolvedfo to live : 
 
 and may he ufed by any one, 
 
 OHOLY and pureft Jefus, who wert pleafed to 
 efpoufe every holy Soul, and join it to thee 
 with a holy union and myfterious inftruments of re- 
 ligious fociety and communications ; O fill my foul 
 with Religion and defires, holy as the thoughts of 
 Cherubim, paflionate beyond the love of women ; 
 that I may love thee as much as ever any creature 
 loved thee, even with all my Soul, and all my facul- 
 ties, and all the degrees of every faculty : let me know 
 no loves but thofe of duty and charity, obedience 
 and devotion ; that I may for ever run after thee 
 who art the King of Virgins, and with whom whole 
 kingdoms are in love, and for whofe fake Queens 
 have died, and at whofe feet Kings with joy have 
 laid their Crowns and Sceptres. My Soul is thine 
 O deareft Jefu, thou art my Lord, and haft bound 
 up my eyes and heart from all ftranger affeftions ; 
 
i82 PRATERS FOR Ad C,2, 
 
 give me for my dowry purity and humility, modefty 
 and devotion, charity and patience, and at laftbringme 
 into the Bride-chamber to partake of the feUcities, 
 and to He in the bofom of the Bridegroom to eter- 
 nal ages, O holy and fweeteft Saviour Jefus, Amen. 
 
 A Prayer to be f aid hy Married Perfons in behalf of 
 themf elves and each other, 
 
 O ETERNAL and gracious Father, who haft 
 confecrated the holy eftate of Marriage to 
 become myfterious, and to reprefent the union of 
 Chrift and his Church, let thy holy Spirit fo guide 
 me in doing the duties of this ftate, that it may not 
 become a fin unto me ; nor that liberty which thou 
 haft hallowed by the holy fefus, become an occafion 
 of licentioufnefs by my own weaknefs and fenfuality : 
 and do thou forgive all thofe irregularities and too 
 fenfual applications which may have in any degree 
 difcompofed my fpirit and the feverity of a Chrif- 
 tian. Let me in all accidents and circumftances be 
 fevere in my duty towards thee, affectionate and dear 
 to my Wife, [or Huiband] a guide and good exam- 
 ple to my family, and in all quietnefs, fobriety, pru- 
 dence and peace, a follower of thofe holy pairs who 
 have ferved thee with godlinefs and a good teftimony. 
 And the bleflings of the eternal God, bleflings of the 
 right hand and of the left, be upon the Body and 
 Soul of thy fervant my Wife [or Hufband] and abide 
 upon her [or him] till the end of a holy and happy 
 life ; and grant that both of us may live together 
 for ever in the embraces of the holy and eternal 
 Jefusy our Lord and Saviour. Amen. 
 
AdC.2. SEVERAL GRACES. 183 
 
 A Prayer for the Grace of Humility, 
 
 OHOLY and moil: gracious Mafter and Saviour 
 Jefus, who by thy example and by thy pre- 
 cept, by the pracftice of a whole life and frequent 
 dlfcourfes didft command us to be meek and hum- 
 ble in imitation of thy incomparable fweetnefs and 
 great humility ; be pleafed to give me the grace as 
 thou hafl given me the commandment : enable me 
 to do whatfoever thou commandeft, and command 
 whatfoever thou pleafeft. O mortify in me all proud 
 thoughts and vain opinions of myfelf : let me return 
 to thee the acknowledgment and the fruits of all 
 thofe good things thou haft given me, that by con- 
 feffing I am wholly in debt to thee for them, I 
 may not boaft myfelf for what I have received, and 
 for what I am highly accountable : and for what is 
 my own, teach me to be afhamed and humbled, it 
 being nothing but fin and mifery, weaknefs and un- 
 cleannefs. Let me go before my brethren in no- 
 thing but in ftriving to do them honour and thee 
 glory, never to feek my own praife, never to delight 
 in it when it is offered ; that defpifing myfelf I may 
 be accepted by thee in the honours with which thou 
 fhalt crown thy humble and defpifed fervants for 
 Jefus his fake in the kingdom of eternal glory. 
 Amen. 
 
 ABs of Humility and Modejly by way of Prayer 
 and Meditation. 
 I. 
 Lord, I know that my fpirit is light and thorny, 
 my body is brutifh and expofed to ficknefs ; I am 
 
i84 PRATERS FOR AdC, 2. 
 
 conftant to folly, and inconftant in holy purpofes. 
 My labours are vain and fruitlefs ; my fortune full 
 of change and trouble, feldom pleafmg, never perfed:: 
 my wifdom is folly ; being ignorant even of the parts 
 and paffions of my ov^n body : and what am I, O 
 Lord, before thee, but a miferable perfon, hugely in 
 debt, not able to pay ? 
 
 II. 
 
 Lord, I am nothing, and I have nothing of my- 
 felf : I am lefs than the leaft of all thy mercies. 
 
 III. 
 
 What was I before my birth ? Firft, nothing, 
 and then uncleannefs. What during my childhood ? 
 weaknefs and folly. What in my youth ? folly ftill 
 and paffion, luft and wildnefs. What in my whole 
 life ? a great linner, a deceived and an abufed perfon. 
 Lord, pity me, for it is thy goodnefs that I am kept 
 from confufion and amazement, when I confider the 
 mifery and fhame of my perfon and the defilements 
 of my nature. 
 
 IV. 
 
 Lord, what am I ? and Lord, what art thou ? 
 What is man that thou art mindful of him y and the f on 
 of man that thoufo re gar deft him ? 
 
 V. 
 
 How can man be juftified with God ? or how can he 
 
 be clean that is born of a Woman ? Behold even to the 
 
 Moon, and it Jhineth not, yea, the Stars are not pure in 
 
 hisfght: How much lefs Man that is a Worm, and the 
 
 fon of man which is a Worm ? Job 25. 4, &c. 
 
AdC,2. SEVERAL GRACES. 185 
 
 A Prayer for a Contented Spirit, and the Grace of 
 Moderation and Patience. 
 
 O ALMIGHTY God, Father and Lord of all 
 the creatures, who haft difpofed all things and 
 all chances fo as may beft glorify thy Wifdom, 
 and ferve the ends of thy Juftice, and magnify thy 
 Mercy, by fecret and undifcernible ways bringing 
 good out of evil ; I moft humbly befeech thee to 
 give me wifdom from above, that I may adore thee, 
 and admire thy ways and footfteps, which are in 
 the great Deep and not to be fearched out : teach 
 me to fubmit to thy providence in all things, to be 
 content in all changes of perfon and condition, to be 
 temperate in profperity, and to read my duty in the 
 lines of thy mercy, and in adverfity to be meek, pa- 
 tient and refigned, and to look through the cloud, 
 that I may wait for the confolation of the Lord, and 
 the day of Redemption ; in the mean time doing my 
 duty with an unwearied diligence, and an undifturbed 
 refolution, having no fondnefs for the vanities or 
 poffeffions of this World, but laying up my hopes in 
 Heaven and the rewards of holy living, and being 
 ftrengthened with the Spirit of the inner man, 
 through fefus Chrift our Lord. Amen. 
 
CHAPTER III. 
 
 OF CHRISTIAN JUSTICE. 
 
 USTICE is by the Chriftian Religion 
 enjoined in all its parts by thefe two 
 propofitions in Scripture : \Whatfoever 
 
 ye would that inen Jhould do to you, even 
 fo do to them,'] This is the meafure of commutative 
 jujiice, or of that juftice which fuppofes exchange of 
 things projfitable for things profitable : that as I fup- 
 ply your need, you may fupply mine ; as I do a be- 
 nefit to you, I may receive one by you : and becaufe 
 every man may be injured by another, therefore his 
 fecurity fhall depend upon mine : if he will not let 
 me be fafe, he fhall not be fafe himfelf, (only the 
 manner of his being punifhed is upon great reafon 
 both by God and all the World taken from particu- 
 lars, and committed to a public difinterefted perfon, 
 who will do juftice without paflion both to him and 
 to me) if he refufes to do me advantage, he fhall re- 
 ceive none when his needs require it. And thus 
 God gave necejjities to men, that all men might need ; 
 zndi feveral abilities to feveral perfons, that each man 
 might help to fupply the public needs and by join- 
 ing to fill up all wants, they may be knit together by 
 juftice, as the parts of the World are by nature : and 
 
OF CHRISriAN JUSTICE. 187 
 
 ^e hath made all obnoxious to injuries, and made every 
 little thing ftrong enough to do us hurt by fome in- 
 ftrument or other ; and hath given us all a fufficient 
 ftock of felf-love, and defire of felf-prefervation, to 
 be as the chain to tie together all the parts of fociety, 
 and to reftrain us from doing violence, left v^e be 
 violently dealt withal ourfelves. 
 
 The other part of juftice is commonly called dif- 
 tributivey and is commanded in this 
 Rule, [Render to all their dues^ tribute 
 to whom tribute is due^ cujlom to whom cujlom^fear to 
 whom fear y honour to whom honour. Owe no man any 
 things but to love one another.'] This juftice is dif- 
 tinguiihed from the firft, becaufe the obligation de- 
 pends not upon contradl or exprefs bargain, but pafles 
 upon us by virtue of fome command of God, or of 
 our Superior, by nature or by grace, by piety or Re- 
 ligion, by truft or by office, according to that Com- 
 mandment [As every man hath received 
 the giftyfo let him minijler the fame one 
 to \anothery as good fewards of the manifold grace of 
 God.] And as the firft confiders an equality of per- 
 fons in refpedl of the contradl or particular neceffity : 
 this fuppofes a diflference of perfons, and no particu- 
 lar bargains, but fuch neceflary intercourfes as by 
 the Laws of God or man are introduced. But I fhall 
 reduce all the particulars of both kinds to thefe four 
 heads, i. Obedience, 2. Provifion, 3. Negotiation, 
 4. Reftitution. 
 
i88 OF OBEDIENCE. C. 3. 
 
 SECT. I. 
 
 Of Obedience to our. Superiors, 
 
 UR Superiors are fet over us in affairs of 
 
 the World, or the affairs of the Soul and 
 
 things pertaining to Religion, and are 
 
 called accordingly Ecclejiajiical or Civil, Towards 
 
 whom our duty is thus generally defcribed in the 
 
 New Teflament. For Temporal or Civil Governors 
 
 the Commands are thefe: \ Render to 
 
 Rom. 13. 1. , '- 
 
 Ccefar the things that are Ccefars'\ and 
 
 \Let every foul he fubjedl to the higher powers : For 
 
 there is no power but of God : The powers that be are 
 
 ordained of God: Whofoever therefore refjieth the 
 
 power, reffteth the ordinance of God ; and they that 
 
 refjl fjall receive to themfelves damnation'] and [^Put 
 
 Titus I t/i^^ i^ mind to befubjeB to principalities 
 
 and powers, and to obey Magifl rates] and 
 
 1 Pet. 2. 13. ^Submit yourf elves to every ordinance of 
 
 man, for the Lord' s fake ; whether it be to the King, 
 
 as fupreme, or unto Governors, as unto them that are 
 
 fent by him for the punijhment of evil doers, and the 
 
 praife of them that do well,] 
 
 For Spiritual or Ecclefaftical Governors thus we 
 
 Heb I I ^^^ commanded : \Obey them that have 
 
 the rule over you, and fubmit yourf elves, 
 
 for they watch for your fouls, as they that muji give an 
 
 Phil. 2. 29. account] and \Hold fuch in reputation] 
 
 2 Cor. 2. 9. and [Ti this end did I write, that I 
 
 might know the proof of you, whether ye be obedient in 
 
 all things] faid S. Paul to the Church of Corinth, 
 
S. J, OF OBEDIENCE, 189 
 
 * Our duty Is reducible to pradlice by the following 
 Rules. 
 
 ^^s and Duties of Obedience to all our Superiors, 
 
 1 . We muft obey all human laws appointed and 
 conftituted by lawful Authority, that is, of the fu- 
 preme power, according to the conftitution of the 
 place in which we live ; all laws, I mean, which are 
 not againft the law of God. 
 
 2. In obedience to human laws we muft obferve 
 the letter of the Law where we can without doing 
 violence to the reafon of the Law, and the intention 
 of the Lawgiver : but where they crofs each other, 
 the charity of the Law is to be preferred before its 
 difcipline, and the reafon of it before the letter. 
 
 3. If the general reafon of the Law ceafes in our 
 particular, and a contrary reafon rifes upon us, we 
 are to procure difpenfation, or leave to omit the ob- 
 fervation of it in fuch circumftances, if there be any 
 perfons or office appointed for granting it : but if 
 there be none, or if it is not eafily to be had, or not 
 without an inconvenience greater than the good of 
 the obfervation of the Law in our particular, we are 
 difpenfed withal in the nature of the thing, without 
 further procefs or trouble. 
 
 4. As long as the Law is obligatory, fo long our 
 obedience is due ; and he that begins a contrary cuf- 
 tom without reafon, fins : but he that breaks the 
 Law when the cuftom is entered and fixed, is ex- 
 
 Cufed; becaufe it is fuppofed the Mores leges perduxerunt 
 
 legiflative power confents, when in poteftatem fuam. 
 
 ^ . . r Leges mori ferviunt. 
 
 by not punilhing it fufrers difobe- t'laut, rrinum. 
 
 dience to grow up to a cuftom. 
 
190 OF OBEDIENCE. C. 3. 
 
 5. Obedience to human laws muft he for con- 
 foience' fake: that is, becaufe in fuch obedience pub- 
 lic order and charity and benefit is concerned, and 
 becaufe the Law of God commands us, therefore we 
 
 muft make a confcience in keep- 
 
 5'TavJ£0£vTa. Jw<i)£p£t. mg the jult Laws or ouperiors : 
 
 n . et . 5. cap. 7. ^^^ although the matter before the 
 
 making of the Law was indifferent, yet now the 
 obedience is not indifl?erent, but next to the Laws of 
 God, we are to obey the laws of all our Superiors, 
 who the more public they are, the firft they are to 
 be in the order of obedience. 
 
 6. Submit to the punifhment and cenfure of the 
 Laws, and feek not to reverfe their judgment by op- 
 pofing, but by fubmitting, or flying, or filence, to 
 pafs through it or by it as we can : and although 
 from inferior Judges we may appeal where the Law 
 permits us, yet we muft fit down and reft in the 
 judgment of the Supreme ; and if we be wronged, 
 let us complain to God of the injury, not of the 
 perfons, and he will deliver thy Soul from unrigh- 
 teous Judges. 
 
 7. Do not believe thou haft kept the Law, when 
 thou haft fuffered the puniftiment. For although 
 patiently to fubmit to the power of the fword be a 
 part of Obedience, yet this is fuch a part as fuppofes 
 another left undone : and the Law punifhes, not be- 
 caufe fhe is as well pleafed in taking vengeance as 
 in being obeyed, but becaufe fhe is pleafed, fhe ufes 
 punifhment as a means to fecure obedience for the 
 future, or in others. Therefore, although in fuch 
 cafes the Law is fatisfied, and the injury and the in- 
 juftice is paid for, yet the fins of irreligion, and 
 
S, I. OF OBEDIENCE. 191 
 
 fcandal, and difobedience to God muft ftiU be fo ac- 
 counted for, as to crave pardon, and be waihed off 
 by repentance. 
 
 8 . Human Laws are not to be broken with fcan- 
 dal, nor at all without reafon ; for he that does it 
 caufeleffly is a defpifer of the Law, and undervalues 
 the authority. For human Laws differ from Di- 
 vine Laws principally in this : i . That the pqfitive 
 commands of a man may be broken upon fmaller and 
 more reafons than the pojitive commands of God ; we 
 may upon a fmaller reafon omit to keep any of the 
 fafting-days of the Church, than omit to give alms 
 to the poor : only this, the reafon muft bear weight 
 according to the gravity and concernment of the 
 Law ; a Law in a fmall matter may be omitted for 
 a fmall reafon, in a great matter not without a greater 
 reafon. And 2. T/ie negative precepts of men may 
 ceafe by many inftruments, by contrary cuftoms, by 
 public difrelifh, by long omiffion : but the negative 
 precepts of God never can ceafe, but when they are 
 expreffly abrogated by the fame Authority. But 
 what thofe reafons are that can difpenfe with the 
 command of a man, a man may be his own Judge, 
 and fometimes take his proportions from his own 
 reafon and neceffity, fometimes from public fame, 
 and the pracftice of pious and fevere perfons, and 
 from popular cuftoms, in which a man fliall walk 
 moft fafely when he does not walk alone, but a fpi- 
 ritual man takes him by the hand. 
 
 9. We muft not be too forward in procuring dif- 
 penfations ; nor ufe them any longer than the reafon 
 continues for which we firft procured them : for to 
 be difpenfed withal is an argument of natural infir- 
 
192 OF OBEDIENCE, C. 3. 
 
 mity, if it be neceffary ; but if it be not, it fignifies 
 an undifciplined and unmortified fpirit. 
 
 10. We muft not be too bufy in examining the 
 prudence and unreafonablenefs of human Laws : for 
 although we are not bound to beheve them all to be 
 the wifeft ; yet if by enquiring into the lawfulnefs 
 of them, or by any other inftrument we find them 
 to fail of that wifdom with which fome others are 
 ordained, yet we muft never make ufe of it to dif- 
 parage the perfon of the Law-giver, or to counte- 
 nance any man's difobedience, much lefs our own. 
 
 1 1 . Pay that reverence to the perfon of thy Prince, 
 of his Minifters, of thy Parents and fpiritual Guides, 
 which by the cuftoms of the place thou liveft in are 
 ufually paid to fuch perfons in their feveral degrees: 
 that is, that the higheft reverence be paid to the 
 higheft perfon, and fo ftill in proportion ; and that 
 this reverence be expreffed in all the circumftances 
 and manners of the City and Nation. 
 
 12. Lift not up thy hand againft thy Prince or 
 Parent upon what pretence foever : but bear all per- 
 fonal afl?ronts and inconveniences at their hands, and 
 feek no remedy but by patience and piety, yielding 
 and praying, or abfenting thyfelf. 
 
 1 3 . Speak not evil of the Ruler of thy people y neither 
 curfe thy Father or Mother ^ nor revile thy fpiritual 
 Guides, nor difcover and lay naked their infirmities : 
 but treat them with reverence and religion, and pre- 
 ferve their authority facred by efteeming their per- 
 fons venerable. 
 
 14. Pay tribute and cuftoms to princes according 
 to the Laws, and maintenance to thy Parents accord- 
 ing to their neceffity, and honourable fupport to the 
 
S. I. OF OBEDIENCE. 193 
 
 Clergy according to the dignity of the work, and the 
 cuftoms of the place. 
 
 15. Remember always that duty to our Superiors 
 is not an aft of commutative juftice, but of diftribu- 
 tive : That is, although Kings and Parents and fpi- 
 ritual Guides are to pay a great duty to their infe- 
 riors, the duty of their feveral charges and govern- 
 ment ; yet the good government of a King and of 
 Parents are adlions of Religion as they relate to God, 
 and of Piety as they relate to their people and fami- 
 lies. And although we ufually call thtm Juji Princes 
 who adminifter their Laws exadlly to the people, 
 becaufe the aftions are in the manner of 'Jiijiice ; 
 yet in propriety of fpeech they are rather to be called 
 Pious and Religious, For as he is not called a jujl 
 Father that educates his children well, but pious ; fo 
 that Prince who defends and well rules his people is 
 Re/igious, and does that duty for which alone he is 
 anfwerable to God. The confequence of which is 
 this, fo far as concerns our duty : If the prince or 
 Parent fail of their duty, we muft not fail of ours ; 
 for we are anfwerable to them and to God too, as 
 being accountable to all our Superiors, and fo are 
 they to theirs : they are above us, and God is above 
 them. 
 
 Remedies againjl Difobediencej and Means to endear 
 our Obedience by way of Conjideration, 
 
 I . Confider that all authority defcends from God, 
 and our Superiors bear the image of the Divine 
 Power, which God imprints on them as on an image 
 of clay, or a coin upon a lefs perfed: metal, which 
 whofo defaces, (hall not be anfwerable for the lofs or 
 
194 OF OBEDIENCE. C. 3. 
 
 fpoil of the materials, but the defacing the king's 
 Image : and in the fame meafure will God require 
 it at our hands, if we defpife his authority upon 
 whomfoever he hath imprinted it. He that defpifeth 
 yoUy defpifeth me. And Dathan and Abiram were faid 
 to be gathered together againji the Lord. And this 
 was S, PauPs argument for our obedience : [The 
 powers that be, are ordained of God,] 
 
 2. There is very great peace and immunity from 
 fin in refigning our wills up to the command of 
 others : for provided that our duty to God be fecured, 
 their commands are warrants to us in all things elfe ; 
 and the cafe of confcience is determined, if the com- 
 mand be evident and prefling : and it is certain, the 
 adlion that is but indifferent, and without reward, if 
 done only upon our own choice, is an ad: of duty 
 and of Religion, and rewardable by the grace and 
 favour of God, if done in obedience to the command 
 of our Superiors. For fince naturally we defire what 
 is forbidden us, (and fometimes there is no other evil 
 in the thing but that it is forbidden us) God hath 
 in grace enjoined and proportionably accepts obedi- 
 ence, as being direftly oppofed to the former irregu- 
 larity ; and it is acceptable, although there be no 
 other good in the thing that is commanded us, but 
 that it is commanded. 
 
 3. By obedience we are made a fociety and a re- 
 public, and diftinguifhed from herds of Beafts, and 
 heaps of flies, who do what they lift, and are inca- 
 pable of laws, and obey none, and therefore are killed 
 and deftroyed, though never punifhed, and they never 
 can have a reward. 
 
 4. By obedience we are rendered capable of all 
 
S, I. OF OBEDIENCE, 195 
 
 the bleffings of Government, fignified by S. Paul m 
 thefe words, [^He is the minijier of God Rom. 13. 4. 
 to thee for good ;^ and by S. Peter in 1 Pet. 2. 14. 
 thefe, [Governors are fent by him for the punijhment 
 of evil-doers ^ and for the praife of them that do well.] 
 And he that ever felt or fav^, or can underftand the 
 miferies of confufion in pubhc affairs, or amazement 
 in a heap of fad, tumultuous and indefinite thoughts, 
 may from thence judge of the admirable effedls of 
 order, and the beauty of Government. What health 
 is to the body, and peace is to the fpirit, that is Go- 
 vernment to the focieties of Men, the greateft blef- 
 fing which they can receive in that temporal capacity. 
 -^'^^.(No man fhall ever be fit to govern others that 
 knows not firft how to obey. ' For if the fpirit of a 
 Subjedl be rebellious, in a Prince it will be tyranni- 
 cal and intolerable, and of fo ill example, that as it 
 will encourage the difobedience of others, fo it will 
 render it unreafonable for him to exad: of others 
 what in the like cafe he refufed to pay. 
 
 6. There is no fin in the world which God hath 
 punifhed with fo great feverity and high deteftation 
 as this of Difobedience. For the crime of Idolatry 
 God fent the fword amongft his people ; but it was 
 never heard that the Earth opened and fwallowed i 
 up any but rebels againft their Prince. 
 
 7. Obedience is better than the particular adlions 
 of Religion ; and he ferves God better that follows 
 his Prince in lawful fervices, than he that refufes his 
 command upon pretence he muft go fay his prayers. 
 
 / But Rebellion is compared to that fin which of all 
 fin feems the moft: unnatural and damned impiety. 
 Rebellion is as the fin of Witchcraft, 
 
196 OF OBEDIENCE. C. 3. 
 
 8. Obedience is a complicated aft of virtue and 
 many graces are exercifed in one ad: of obedience. 
 It is an ad: of humility, of mortification and felf- 
 denial, of charity to God, of care of the public, of 
 order and charity to ourfelves and all our fociety, 
 and a great inftance of a vidory over the moft re- 
 fradory and unruly paffions. 
 
 9. To be a fubjed is a greater temporal felicity 
 than to be a King : for all eminent Governments 
 according to their height have a great burden, huge 
 ^ , ^ , „^ ^ care, infinite bufinefs,* little reft, 
 
 t-^pov avjp*, innumerable fears ; and all that he 
 
 Sli Xaoi r' B7msrpa.<pa,rai , Kal , - 1 • 1 1 
 
 ToV^«^£>x6. enjoys above another is, that he 
 
 omer . 2. ^^^^ cujoy the things of the World 
 w^ith other circumftances, and^ ^^gS^^ ^^^f? > ^^^ ^^ 
 others go at his fingle command, it is alfo certain he 
 muft fuff'er inconvenience at the needs and diftur- 
 bances of all his people : and the evils of one man 
 and of one family are not enough for him to bear, 
 unlefs alfo he be almoft crufhed with the evils of 
 mankind. He therefore is an ungrateful perfon that 
 v^ill prefs the fcales dov^^n w^ith a voluntary load, and 
 by difobedience put more thorns into the Crown or 
 Mitre of his Superior. Much better is the advice 
 of Saint Paul, Obey them that have the 
 ^ * '^' ^'^' rule over you, as they that muji give an 
 account for your fouls, that they may do it with joy and 
 not with grief: for (befides that it is unpleafant to 
 them) it is unprofitable for you, 
 
 lo. The Angels are miniftering fpirits, and per- 
 petually execute the will and commandment of God : 
 and all the wife men and all the good men of the 
 World are obedient to their Governors; and the eter- 
 
S. I. OF OBEDIENCE. 197 
 
 nal Son of God efteemed it his Meat and drink to do 
 the will of his father^ and for his obedience alone ob- 
 tained the greateft glory : and no man ever came to 
 perfeftion but by Obedience: and thoufands of Saints 
 have chofen fuch inftitutions and manners of living, 
 in which they might not choofe their own work, 
 nor follow their own will, nor pleafe themfelves, but 
 be accountable to others, and fubjecft to difcipline, 
 and obedient to command, as knowing thjsjto be J:he 
 highwajMo£the Crofs, the way that the King of Suf- 
 ferings and humility did choofe, and fo became the 
 King of glory, ^ . 
 
 1 1 . No man ever periflied who followed firft the 
 will of God, and then the will of his Superiors : but 
 thoufands have been damned merely for following 
 their own will, and relying upon their own judg- 
 ments, and choofing their own work, and doing their 
 own fancies. For if we begin with ourfelves, what- 
 foever feems good in our eyes is moft commonly dif- 
 pleafing in the eyes of God. 
 
 1 2. The lin of rebellion, though it be a fpiritual 
 fin, and imitable by Devils, yet it is of that diforder, 
 unreafonablenefs and impoflibility amongft intelli- 
 gent fpirits, that they never murmured or mutinied 
 in their lower ftations againft their Superiors. Nay, 
 the good Angels of an inferior Order durft not revile 
 a Devil of a higher Order. This confideration which 
 I reckon to be moft preffing in the difcourfes of rea- 
 fon, and obliging next to the neceffity of a Divine 
 precept, we learn from Saint fude^ \Ijikewife alfo 
 thefe filthy dreamers defpife dominion andfpeak evil of 
 dignities. And yet Michael the Archangel^ when con- 
 tending with the Devil he difputed about the body of 
 
198 OF OBEDIENCE, C. 3. 
 
 Mofes, Jurji not bring againji him a railing accufation. 
 But becaufe our Superiors rule by their example, 
 by their word or law, and by the rod, therefore in 
 proportion there are feveral degrees and parts of obe- 
 dience, of feveral excellencies and degrees towards 
 perfeftion. 
 
 Degrees of Obedience, 
 
 1 . The firft is the obedience of the outward Work : 
 and this is all that Human Laws of themfelves regard; 
 for becaufe Man cannot judge the heart, therefore it 
 prefcribes nothing to it: the public end is ferved not 
 by good withes, but by real and adlual performances ; 
 and if a man obeys againfl his will, he is not punish- 
 able by the Laws. 
 
 2. The obedience of the Will : and this is alfo ne- 
 ceffary in our obedience to Human Laws, not be- 
 caufe Man requires it for himfelf, but becaufe God 
 commands it towards Man ; and of it (although Man 
 cannot, yet) God will demand an account. For we 
 are to do it as to the Lord, and not to men; and there- 
 fore we muft do it willingly. But by this means our 
 obedience in private is fecured againft fecret arts and 
 fubterfuges : and when we can avoid the puniih- 
 ment, yet we ihall not decline our duty, but ferve 
 Man for God's fake, that is, cheerfully, promptly, vi- 
 gor oufly ; for thefe are the proper parts of willing- 
 nefs and choice. 
 
 3 . The Underjlanding muft yield obedience in gene- 
 ral, though not in the particular inftance ; that is, 
 we muft be firmly perfuaded of the excellency of the 
 obedience, though we be not bound in all cafes to 
 think the particular Law to be moft prudent. But in 
 
S. I. OF OBEDIENCE, 199 
 
 this our rule is plain enough. Our underftanding 
 ought to be inquifitive whether the civil conftitu- 
 tion agree with our duty to God ; but we are bound 
 to enquire no further : and therefore beyond this, 
 although he who, having no obligation to it, (as 
 Counfellors have) enquires not at all into the wifdom 
 or reafonablenefs of the Law, be not always the 
 wifeft man, yet he is ever the beft fubjeft. For 
 when he hath given up his underftanding to his 
 Prince and Prelate, provided that his duty to God 
 be fecured by a precedent fearch, he hath alfo with 
 the beft, and with all the inftruments in the world, 
 fecured his obedience to Man. 
 
 SECT. II. 
 
 Of Provijioriy or that part of fujlice which is due 
 from Superiors to Inferiors. 
 
 S God hath imprinted his authority in feve- 
 ral parts upon feveral eftates of Men, as 
 Princes, Parents, Spiritual Guides : fo he 
 hath alfo delegated and committed parts of his care 
 and providence unto them, that they may be inftru- 
 mental in the conveying fuch blefTings which God 
 knows we need, and which he intends fhould be the 
 effedls of Government. For fince God governs all 
 the World as a King, provides for us as a Father, 
 and is the great Guide and Conduftor of our fpirits 
 as the Head of the Church, and the great Shepherd 
 and Bifhop of our Souls, they who have portions of 
 thefe dignities, have alfo their ftiare of the adminiftra- 
 
200 THE Durr C. 3. 
 
 tion : the fum of all which is ufually fignified in 
 thefe two words [Governing] and [Feeding,] and is 
 particularly recited in thefe following rules. 
 
 Duties of Kings, and all the Supreme Power, as 
 Lawgivers. 
 
 1 . Princes of the people, and all that have Legif- 
 lative power, muft provide ufeful and good Laws for 
 the defence of propriety, for the encouragement of 
 labour, for the fafeguard of their perfons, for deter- 
 mining controverfies, for reward of noble adiions 
 and excellent arts and rare inventions, for promoting 
 trade, and enriching their people. 
 
 2. In the making Laws Princes muft have regard 
 
 to the public difpofitions, to the 
 
 Omittenda potms prae- „ ^ . -^ , 1 • r n- o • r t 
 
 vaiida et aduita vitia, aiteCtions and dilarredtions oi the 
 
 quam hoc adfequi, lit pa- t ^ r\ ^ • ^ j 
 
 lam fiat quibus flagitiis pcoplc, and mult not mtroduce a 
 imparesfimus. raciu L^^ ^^^j^ ^^y^YiQ fcandal and dif- 
 
 pleafure ; but conlider the public benefit, and the 
 prefent capacity of affairs, and general inclinations of 
 men's minds. For he that enforces a Law upon a 
 people againft their firft and public apprehenfions, 
 tempts them to difobedience, and makes Laws to 
 become fnares and hooks to catch the people, and 
 to enrich the treafury with the fpoil and tears and 
 curfes of the Commonalty, and to multiply their 
 mutiny and their fin. 
 
 3. Princes muft provide that the Laws be duly 
 executed. For a good Law without execution is 
 like an unperformed promife : and therefore they 
 muft be fevere exad:ors of accounts from their De- 
 legates and Minifters of Juftice. 
 
S 2. OF SUPERIORS, 201 
 
 4. The feverity of Laws mufl be tempered with 
 difpenfations, pardons, and remif- . , , , ,, 
 fions, accordin e as the cafe fhall "^-""'^ ^ ly^^^iTru hk to >tad<;- 
 
 . . xov. Eth. 5. c. 10. 
 
 alter, and new necelTities be in- 
 troduced, or fome fingular accident fhall happen, 
 in which the Law would be unreafonable or intole- 
 rable as to that particular. And thus the people 
 with their importunity prevailed againft Sau/ in the 
 cafe of yonat/ian, and obtained his pardon for break- 
 ing the Law which his Father made, becaufe his 
 necefTity forced him to tafte honey, and his breaking 
 the Law in that cafe did promote that fervice whofe 
 promotion was intended by the Law. 
 
 5. Princes muft be Fathers of the people, and 
 provide fuch inftances of gentlenefs, eafe, wealth and 
 advantages, as may make mutual confidence between 
 them ; and muft fix their fecurity under God in the 
 love of the people, which therefore they muft with 
 all arts of fweetnefs, remiffion, popularity, noblenefs 
 and fincerity endeavour to fecure to themfelves. 
 
 6. Princes muft not multiply public Oaths with- 
 out great, eminent and violent neceflity, left the fe- 
 curity of the King become a fnare to the people, and 
 they become falfe when they fee themfelves fufpedied, 
 or impatient when they are violently held faft : but 
 the greater and more ufeful caution is upon things 
 than upon perfons ; and if fecurity of Kings can be 
 obtained otherwife, it is better that Oaths fhould be 
 the laft refuge, and when nothing elfe can be fufii- 
 cient. 
 
 7. Let not the people be tempted with arguments 
 
 to difobey, by the impofition of LWrltla de Re. pefte 
 
 great and unneceflary taxes : for ^^ ^^g^'^- 
 
202 THE DUTT C. 3. 
 
 that loft to the fon of Solomon the dominion of the 
 ten Tribes oi IfraeL 
 
 8. Princes muft in an efpecial manner be Guar- 
 dians of Pupils and Widows, not fuifering their per- 
 fons to be oppreffed, or their eftates embezzled, or in 
 any fenfe be expofed to the rapine of covetous per- 
 fons, but be provided for by juft Law^s and provident 
 Judges, and good Guardians, ever having an ear ready 
 open to their juft complaints, and a heart full of pity, 
 and one hand to fupport them, and the other to 
 avenge them. 
 
 9. Princes muft provide that the Laws maybe fo 
 adminiftered, that they be truly and really an eafe to 
 the people, not an inftrument of vexation : and there- 
 fore muft be careful that the fhorteft and moft equal 
 ways of trials be appointed, fees moderated, and in- 
 tricacies and windings as much cut off as may be, 
 left injured perfons be forced to perilhi under the op- 
 preflion, or under the Law, in the injury, or in the 
 fuit. Laws are like Princes, thofe beft and moft 
 beloved who are moft eafy of accefs. 
 
 10. Places of judicature ought at no hand to be 
 fold by pious Princes, who remember themfelves to 
 
 be fathers of the people. For they 
 
 Chi compra il magif- m ^^^ r u j c-i 
 
 trato forza e che vendra la that OUJ t/ie ojfice V^lW JeU the aCT , 
 
 ^'"^ '''^* and they that at any rate will be 
 
 Judges, will not at any eafy rate do Juftice ; and 
 their bribery is lefs punifhable, when bribery opened 
 the door by which they entered. 
 
 1 1 . Ancient privileges, favours, cuftoms, and Adls 
 of grace indulged by former Kings to their people, 
 muft not without high reafon and great neceflities 
 be revoked by their fucceflbrs, nor forfeitures be ex- 
 
S. 2. OF SUPERIORS. 203 
 
 acSed violently, nor penal Laws urged rigoroufly, nor 
 in light cafes, nor Laws be multiplied without great 
 need, nor vicious perfons, which are publicly and 
 defervedly hated, be kept in defiance of popular de- 
 fires, nor anything that may unneceifarily make the 
 yoke heavy and the affeftion light, that may increafe 
 murmurs and lefTen charity ; always remembering 
 that the intereft of the Prince and the People is fo 
 enfolded in a mutual embrace, that they cannot be 
 untwifted without pulling a limb off, or diffolving 
 the bands and conjund:ion of the whole body. 
 
 12. All Princes muft efteem themfelves as muc/i 
 bound by their word, by their grants, and by their 
 promifes as the meaneft of their ^, „ , , . .,. . ., . 
 
 i ^ Nulla lex (civilis) libi 
 
 Subjefts are by the reftraint and foii confcientiam juftitia 
 
 rr Jil_ 1- ^"* debet, fed eis a qui- 
 
 penalty or Laws : and altnougn bus obfequium expeaat. 
 they are fuperior to the people, ^^^^ ' ^°'^^^^' 
 
 yet they are not fuperior to their own voluntary con- 
 ceffions and engagements, their promifes and Oaths, 
 when once they are paffed from them. 
 
 The Duty of Superiors as they are fudges, 
 
 I . Princes in Judgment and their Delegate Judges 
 muft judge the caufes of all perfons uprightly and 
 impartially, without any perfonal confideration of the 
 power of the mighty, or the bribe of the rich, or the 
 needs of the poor. For although the poor muft fare 
 no worfe for his poverty, yet in juftice he muft fare 
 no better for it : And although the rich muft be no 
 more regarded, yet he muft not be lefs. And to this 
 purpofe the Tutor of Cyrus inftrucSed him, when in 
 a controverfy where a great Boy would have taken a 
 large Coat from a little Boy, becaufe his own was too 
 
2 04 THE Durr C. 3. 
 
 little for him, and the other's was too big, he adjudged 
 the great Coat to the great Boy: his Tutor anfwered. 
 Sir, if you were made a Judge of decency or fitnefs, you 
 had judged well in giving the biggeft to the biggeft; 
 but when you were appointed Judge, not whom the 
 Coat did fit, but whofe it was, you fhould have con- 
 fidered the title and the pofleffion, who did the vio- 
 lence, and who made it, or who bought it. And fo 
 it muft be in judgments between the Rich and the 
 Poor : it is not to be confidered what the poor man 
 needs, but what is his own. 
 
 2. A Prince may not, much lefs may inferior 
 I Judges, deny juftice when it is legally and compe- 
 \ tently demanded : and if the Prince will ufe his Pre- 
 rogative in pardoning an offender againft whom Juf- 
 tice is required, he muft be careful to give fatisfac- 
 tion to the injured perfon, or his Relatives, by fome 
 other inftrument ; and be watchful to take away the 
 fcandal, that is, left fuch indulgence might make 
 perfons more bold to do injury : and if he fpares the 
 life, let him change the punijfhment into that which 
 may make the offender (if not fuffer juftice, yet) do 
 juftice, and more real advantage to the injured perfon. 
 Thefe Rules concern Princes and their Delegates in 
 the making or adminiftering Laws, in the appoint- 
 ing rules of juftice and doing adls of judgment. The 
 duty of Parents to their Children and Nephews is 
 briefly defcribed by S. Paul, 
 
 The Duty of Parents to their Children. 
 
 I . Fathers provoke not your children to wrath : that 
 
 is, be tender bowelled, pitiful and gen- 
 
 ^ ^ ' * "*"* tie, complying with all the infirmities 
 
S. 2. OF SUPERIORS. 205 
 
 of the Children, and in their feveral ages propor- 
 tioning to them feveral ufages according to their 
 needs and their capacities. 
 
 2. Bring them up in the nurture and admonition of 
 the Lord: that is, fecure their Religion, feafon their 
 younger years with prudent and pious principles, 
 make them in love with virtue, and make them ha- 
 bitually fo before they come to choofe or to difcern 
 good from evil, that their choice may be with lefs 
 difficulty and danger. For while Potior mihi ratio vi- 
 they are under difcipline, they fuck ^^l^a^tdi ^viXtu" 
 in all that they are firft taught, and ^ ^«'«''^- ^- '• '• ^• 
 believe it infinitely. Provide for cratV apJ * piutarch. 
 them wife, learned and virtuous ^e liber, educand. 
 Tutors, and good company and difcipline,* feafon- 
 able baptifm, catechifm and 'confirmation. For it is 
 a great folly to heap up much wealth for our Chil- 
 dren, and not to take care concerning the Children, 
 for whom we get it. It is as if a man fhould take 
 more care about his fhoe than about his foot. 
 
 3. Parents muji * Jhew piety at home; 
 that is, they muft give good example 
 
 and reverent deportment in the face of their children ; 
 and all thofe inftances of charity which ufually en- 
 dear each other, fweetnefs of converfation, affability, 
 frequent admonition, all fignifications of love and 
 tendernefs, care and watchfulnefs, muft be expreffed 
 towards Children, that they may look upon their Pa- 
 rents as their friends and patrons, their defence and 
 fandiuary, their treafure and their Guide. Hither 
 is to be reduced the nurfing of Children, which is 
 the firft and moft natural and necefiary inftance of 
 piety which mothers can ihew to their Babes ; a 
 
2o6 THE DUTT C. 3. 
 
 duty from which nothing will excufe, but a difability, 
 ficknefs, danger, or public neceffity. 
 
 4. Parents muft provide for their own according to 
 their condition, education, and employment ; called 
 
 by Saint Fauly a laying up for the Chil- 
 dren, that is, an enabling them by com- 
 petent portions, or good trades, arts or learning, to 
 defend themfelves againft the chances of the world, 
 that they may not be expofed to temptation, to beg- 
 gary, or unworthy arts. And although this muft be 
 done without covetoufnefs, without impatient and 
 greedy deiires of making them rich ; yet it muft be 
 done with much care and great afFed:ion, with all 
 reafonable provifion, and according to our power : 
 and if we can without fin improve our eftates for 
 them, that alfo is part of the duty we owe to God 
 for them. And this rule is to extend to all that de- 
 fcend from us, although we have been overtaken in 
 a fault, and have unlawful ifliie ; they alfo become 
 part of our care, yet fo as not to injure the produc- 
 tion of the lawful bed. 
 
 5. This duty is to extend to a provifion of condi- 
 * Nuia<f)£V|uaTiwv iusv t£v i^uSv tious ancl au eltate or lite. Jra- 
 mC- i|:^o^« i^av .p.w rents muft according to their power 
 
 rkh. Eurip.Eiear. ^^d rcafon provide Huft)ands or 
 Me tibi Tyndareus vita wivcs for their Childreu.f In 
 
 gravis aucror et annis ' 
 
 Tradidit: aibitrium nep- which they muft fccurc picty and 
 
 tis habebat avus. tit* j, ii rr ' 
 
 o^id.inEpiji.Hermiones. Religion,J and the aiFediion and 
 t Liberi fine confenfu lovc of the intcrcftcd pcrfous ; and 
 
 parentum contrahere non /r ^i r i ^ .lI t i ^ 
 
 debent. Andromacha after thele let them make what 
 tkf f.^^ad'^nuptL'! ?e- pi*ovifions they can for other con- 
 fpondit, patris fui Q^e vcnicnces or advantages : ever re- 
 
 Iponfalium fuorum curam . ^ 
 
 habere : et Achilles apud mcmbering that they Can do no 
 
5. 2. 
 
 OF SUPERIORS. 
 
 207 
 
 like tying a Wolf and a Lamb, or 
 planting a Vine in a Garden of 
 Cole worts. Let them be per- 
 fuaded with reafonable induce- 
 
 iniury more afflicflive to the chil- Homemm Regis fiiiam 
 
 J J ^ ^ ^ line patris lui conlenlu 
 
 dren than to join them with cords noiuit ducere. 11. 10. "h 
 or a dilagreeing arrettion : it is or^aj' rxa;^^., iu\iiq Sw ^o. 
 
 iitina, yvvoiKo, yajui<ra-irai 
 auTOf. Et Juftinianus 
 Imp. ait, naturali fimul et 
 civili rationi congniere, 
 
 _ ne filii ducant uxores citra 
 
 /^,, ., ^ ,, , ^^ Parentum authoritatem. 
 
 Simo Terentianus parat 
 f I .•,,. I abdicationem quia Pam- 
 
 ments to make them willing, and phiius dam ipfb duxiffet 
 to choofe according to the parent's ^rL^^^^^^ 
 wifh, but at no hand let them be P^rentes: At fi fubfe- 
 
 quuta eft copula, ne te- 
 
 forCed.§ Better to lit up all night mere refcindantur connu- 
 
 - 1 1 • 1 -rx ^'^ multae luadent cau- 
 
 than to go to bed with a Dragon, tiones et pericula. Liben 
 
 autem quamdiu fecundum 
 leges patrias fui juris non funt, clandeftinas nuptias fi ineant, peccant contra 
 quintum praeceptum, et jus naturale Secundarium. Proprie enim loquendo 
 Parentes non habent l^cva-iavy five poteftatem, fed authoritatem ; habent jus 
 jubendi aut prohibendi, fed non irritum faciendi. Atque etiam ifta authoritas 
 exercenda eft fecundum aequum et bonum ; fcil. ut ne morofus et difficilis fit 
 Pater. Mater enim vix habet aliquod Juris praeter fuafionis et amoris et 
 gratitudinis. Si autem Pater fiiiam non collocafTet ante 25. annos, filia nu- 
 bere poterat cui voluerat, ex Jure Romanorum. Patrum enim authoritas ma- 
 jor aut minor eft ex legibus patriis, et folet extendi ad certam aetatem, et turn 
 exfpirat quoad Matrimonium ; et eft major in filias quam filios. Num. 30. 
 
 X Eofdem quos maritus nofle deos et colere folos uxor debet ; fupervacaneis 
 autem religionibus et alienis fuperftitionibus fores occludere. Nulli enim Deum 
 grata funt facra quae mulier clanculum et furtim facit. Plutarch. Conjug. Pra- 
 cept. § Vocemus puellam, et quaeramus os ejus. Gen. 24. 57. 
 
 The Duty of HuJbandSf &c. 
 See Chap. 2. Secfl. 3. 
 
 Rules Jor Married Perfons. 
 
 T . Huflbands muft give to their Wives love, main- 
 tenance, duty, and the fweetnefs ,,us SaoJ rov. j.rsv 
 
 of converfation ; fand Wives * "^"^'"^ ""'; ''t' ^J'""^ ''*' "V"- 
 muft pay to them all they have or 'E<r0xv oi f^hyap toD ys 
 can with the interelt or obedience -^h s's' 6f^o<ppovmrs vonf^asny 
 and reverence :] and they muft be '"" '^""" 
 
2o8 
 
 THE DUTT 
 
 C. 3 
 
 iirra Jl t' bkXuov avroi. 
 Odyff. 6. 
 
 * ''Evso-t' aX>l9EC 4>iXTpov Eiiy- 
 
 Touroi naraKfariXv avJpoj £*&;- 
 fljvyuvfl. Me nan. 
 
 'ATpgr^aj ; Ittew o'lTTif ayaSo; 
 
 Kal lx,^<ppa}V, 
 Tnv etvToZ <pi'Kiei Kai Kn^iriti' 
 
 io<; Kcti lyo) tw 
 'Ex 6vfx,oZ <pi\iaiv S'oyptJtTn'njv 
 
 WEp lovirav. 
 
 Homer. II. lo. 
 
 'av«p hre yvvh' 'TfoKx' nxysa complicatcd in affections and in- 
 tereft, that there be no diftincftion 
 between them of Mine and Thine. 
 And if the title be the man's, or 
 the woman's, yet the ufe muft be 
 common, only the wifdom of the 
 man is to regulate all extravagan- 
 cies and indifcretions. In other 
 things no queflion is to be made ; 
 and their goods ihould be as their 
 children, not to be divided, but of 
 
 one poffeffion and proviiion : whatfoever is otherwife, 
 
 is not marriage but merchandife. And upon this 
 Kx^«.« ..x^ .XE>^.r. ground I fuppofe it was, that S. 
 
 inv avjpif Tcif tiivoda.<^ IttoUo-b. -Q^jii commended that woman who 
 
 took part of her Hulband's goods to do good works 
 withal : for fuppofing him to be unwilling, and that 
 the work was his duty or hers alone, or both theirs 
 in conjundtion, or of great advantage to either of 
 their Souls, and no violence to the fupport of their 
 families, fhe hath right to all that : And Abigail oi 
 her own right made a coftly prefent to David, when 
 * Laetum efl'e debet et her hulband Nabal had refufed it. 
 rium?^''?/jr''''' '"'^" The Hulband muft * rule over his 
 
 Namque es ei Pater et Wife, aS the Soul doCS OVCr the 
 Frater,venerandaque Ma- 
 ter : Nec minus facit ad body, obnoxious to the fame fuffer- 
 
 dignitatem viri fi mulier . , , i i i r rr 
 
 eum fuum Prseceptorem, mgs, and bound by the lame affec- 
 tmituf a^pd^^^^ tions, and doing or fuffering by 
 
 ^^^'^^' the permiffions and intereft of each 
 
 other : that (as the old Philofopher faid) as the hu- 
 mours of the body are mingled with each other in 
 the whole fubftances, fo marriage may be a mixture 
 of interefts, of bodies, of minds, of friends, a con- 
 
S. 2. OF SUPERIORS. 209 
 
 junaion * of the whole life, and ^^^^:l^ 
 the nobleft of friend (hips. But if lentiae. 
 after all the fair deportments and + ^r^V^jJ^^^"^^^ '' 
 innocent chafte compliances, the "^"^"i^:^, ^^^^ ^'**f^W -^-c 
 Hufband be morofe and ungentle, 'n; iv^pis la^xov kuI yt;vaiKOi 
 let the -f- Wife difcourfe thus : If rv*^« hxaia, *«.' <pfowv<ra r' 
 while I do my duty my Hufband infeTbrMatrona fuo fit, 
 negledls me, what will he do if I ^.f.^^^firUina 
 negled: him ? And if fhe thinks to virque pares. 
 be feparated by reafon of her Hufband's unchafte life, 
 let her confider, that then the man will be in- 
 curably ruined, and her rivals could wifli nothing 
 more than that they might pofTefs him alone. 
 
 Tie Duty of Majlers of Families, 
 
 I . The fame care is to extend to all of our family 
 in their proportions as to our Children : for as by 
 Saint PauVs economy the Heir differs nothing from 
 a fervant while he is in minority (fo a fervant fhould 
 differ nothing from a child in the fubflantial part of 
 the care ; and the difference is only in degrees. 
 Servants and Maflers are of the fame kindred, of the 
 fame nature, and heirs of the fame promifes, and 
 therefore * i . mufl be provided with neceffaries for 
 their fupport and maintenance. 2. They mufl be 
 ufed with mercy. 3. Their work mufl be tolerable 
 and merciful. 4. Their reflraints mufl be reafonable. 
 5. Their recreations fitting and healthful. 6. Their 
 Religion and the interefl of Souls taken care of. 7. 
 And Maflers mufl corredl their fervants with gen- 
 tlenefs, prudence and mercy ; not for every flight 
 fault, not always, not with upbraiding and difgrace- 
 
 P 
 
210 THE DUrr OF SUPERIORS, C. 3. 
 
 ful language, but with fuch only as may exprefs and 
 reprove the fault, and amend the perfon. But in all 
 thefe things meafures are to be taken by the contradt 
 made, by the Laws and cuftoms of the place, by 
 the fentence of prudent and merciful men, and by 
 the cautions and remembrances given us by God ; 
 fuch as is that written by S. Pauly [as knowing that 
 we alfo have a Majier in Heaven,"] The Mafter muft 
 not be a lion in his houfe, left his power be obeyed, 
 and his perfon hated ; his eye be waited on, and his 
 bufinefs be negledled in fecret. No fervant will do 
 his duty, unlefs he make a confcience, or love his 
 Mafter : if he does it not for God's fake or his Mat- 
 ter's, he will not need to do it always for his own. 
 
 The duty of Guardians or Tutors, 
 
 Tutors and Guardians are in the place of Parents; 
 and what they are in fidlion of Law, they muft re- 
 member as an argument to engage them to do in 
 reality of duty. They muft do all the duty of Pa- 
 rents, excepting thofe obligations which are merely 
 natural. 
 
 5f The duty of Minijlers and Spiritual Guides to the 
 people is of fo great burthen y fo various rules y fo in- 
 tricate and bufy cautiony that it requires a diJiinB 
 tractate by itfelf 
 
5.3. OF CIVIL CONTRACTS. 211 
 
 SECT. III. 
 
 Of Negotiation, or Civil Contracts. 
 
 HIS part of Juftice is fuch as depends upon 
 the Laws of Man direcSly, and upon the 
 Laws of God only by confequence and in- 
 diredt reafon ; and from civil Laws or private agree- 
 ments it is to take its eftimate and meafures : and 
 although our duty is plain and eafy, requiring of us 
 honefly in contrafts, fincerity in affirming, fimplicity 
 in bargaining, and faithfulnefs in performing ; yet it 
 may be helped by the addition of thefe following 
 rules and confiderations. 
 
 "Rules and Meafures of Jujlice in bargaining, 
 
 1 . In making contracts ufe not many words ; for 
 all the bufinefs of a bargain is fummed up in few fen- 
 tences : and he that fpeaks leaft, means faireft as 
 having fewer opportunities to deceive. 
 
 2. Lie not at all, neither in a little thing nor in a 
 great, neither in the fubftance nor in the circum- 
 ftance, neither in word nor deed : that is, pretend not 
 what is falfe, cover not what is true, and let the 
 meafure of your affirmation or denial be the under- 
 ftanding of your contractor ; for he that deceives the 
 buyer or the feller, by fpeaking what is true in a 
 fenfe not intended or underftood by the other, is a 
 liar and a thief. For in bargains you are to avoid 
 not only what \^ falfe y but that alfo which deceives. 
 
 3. In prices of bargaining concerning uncertain 
 Merchandife, you may buy as cheap ordinarily as you 
 
212 OF CIVIL CONTRACTS, C. 3. 
 
 can, and fell as dear as you can, fo it be i. without 
 violence; and 2. when you contract on equal terms 
 with perfons in all fenfes (as to the matter and fkill 
 of bargaining) equal to yourfelf, that is. Merchants 
 with Merchants, wife men with wife men, rich with 
 rich ; and 3. when there is no deceit, and no neceffity, 
 and no monopoly : For in thefe cafes, viz. when the 
 contraftors are equal, and no advantage on either fide, 
 both parties are voluntary, and therefore there can 
 be no injuftice or wrong to either. But then add alfo 
 this confideration, that the public be not oppreiTed 
 by unreafonable and unjuft rates : for which the fol- 
 lowing rules are the befl: meafure. 
 
 4. Let your prices be according to that meafure 
 of good and evil which is eftablifhed in the fame and 
 common accounts of the wifeft and moft merciful 
 men fkilled in that manufafture or commodity ; and 
 the gain fuch which without fcandal is allowed to 
 perfons in all the fame circumftances. 
 
 5. Let no prices be heightened by the neceffity or 
 unfkilfulnefs of the Contrador : for the firft is diredl 
 uncharitablenefs to the perfon, and injuftice in the 
 thing (becaufe the man's neceffity could not naturally 
 enter into the confideration of the value of the com- 
 modity ;) and the other is deceit and oppreffion : 
 much lefs muft any man make neceffities ; as by en- 
 groffing a commodity, by monopoly, by detaining 
 corn, or the like indiredl arts ; for fuch perfons are 
 unjuft to all fingle perfons with whom in fuch cafes 
 they contract, and opprefli)rs of the public. 
 
 6. In intercourfe with others do not do all which 
 you may lawfully do ; but keep fomething within 
 thy power : and becaufe there is a latitude of gain in 
 
S. 3. OF CIVIL CONTRACrs. 213 
 
 buying and felling, take not thou the utmoft penny 
 that is lawful, or which thou thinkeft fo; for although 
 it be lawful, yet it is not fafe ; and he that gains all 
 that he can gain lawfully this year, poffibly next year 
 will be tempted to gain fomething unlawfully. 
 
 7. He that fells dearer, by reafon he fells not for 
 ready money, rnuft increafe his price no higher than 
 to make himfelf recompenfe for the lofs which ac- 
 cording to the Rules of trade he fuftained by his for- 
 bearance, according to common computation, reckon- 
 ing in alfo the hazard, which he is prudently, warily 
 and charitably to eftimate. But although this be the 
 meafure of his juftice, yet becaufe it happens either 
 to their friends, or to neceffitous and poor perfonr 
 they are in thefe cafes to confider the rules of friend 
 fhip and neighbourhood, and the obligations of cha- 
 rity, left juftice turn into unmercifulnefs. 
 
 8. No man is to be raifed in his price or rents in 
 regard of any accident, advantage Mercantia non vuoi ne 
 or difadvantage of his perfon. A ""^^'' "^ p"^^"''- 
 Prince muft be ufed confcionably as well as a com- 
 mon perfon, and a beggar be treated juftly as well 
 as a Prince ; with this only difference, that to poor 
 perfons the utmoft meafure and extent of juftice is 
 unmerciful, which to a rich perfon is innocent, be- 
 caufe it is juft, and he needs not thy mercy and re- 
 miflion. 
 
 9. Let no man for his own poverty become more 
 opprefling and cruel in his bargain, but quietly, mo- 
 deftly, diligently and patiently recommend his eftate 
 to God, arid follow its intereft, and leave the fuccefs 
 to him : for fuch courfes will more probably advance 
 his trade, they will certainly procure him a blefling 
 
214 OF CIVIL CONTRACTS, C. 3. 
 
 and a recompenfe, and if they cure not his poverty* 
 they will take away the evil of it : and there is no- 
 thing elfe in it that can trouble him. 
 
 10. Detain not the wages of the hireling; for every 
 degree of detention of it beyond the time is injuftice 
 
 ijand uncharitableneis, and grinds his face till tears and 
 blood come out : but pay him exadily according to 
 Covenant, or according to his needs. 
 
 1 1 . Religioufly keep all promifes and Covenants, 
 : though made to your difadvantage, though afterwards 
 you perceive you might have been better : and let 
 not any precedent aft of yours be altered by any after- 
 accident. Let nothing make you break your pro- 
 mife, unlefs it be unlawful or impoffible : that is, 
 either out of your natural, or out of your civil power, 
 yourfelf being under the power of another ; or that 
 it be intolerably inconvenient to yourfelf, and of 
 
 • surgam ad fponfaiia ^^"^ advantage to auothcr ; or that 
 quiapromifi,quamvisnon you havc Icavc cxpreffed, or rca- 
 
 concoxerim : fed non u re- "v -^ 
 
 bricitavero: fubeft enim fonably prcfumcd. 
 tacita exceptio, Si potero, ^ i 
 
 fidebebo sefiec. 12. Let no man take wages or 
 
 .^^:^^^ fees for a work that he cannot do, 
 promitteiem. Deftituere ^j- cannot with probability under- 
 
 levitas non erit ii aliquid ^ ^ J 
 
 intervenerit novi. Eadem take, Or in fomC jfeule profitably, 
 mihi omnia praefl:a,et idem i • i r • i i 
 
 fum. Lih. 4. cap. 39. de and With calc, or with advantage 
 ^"^•^^* manage. Phyficians muft not med- 
 
 dle with defperate difeafes, and known to be incu- 
 rable, without declaring their fenfe beforehand ; that 
 if the patient pleafe he may entertain him at adven- 
 ture, or to do him fome little eafe. Advocates muft 
 deal plainly with their Clients, and tell them the 
 true ftate and danger of their cafe ; and muft not 
 pretend confidence in an evil caufe : but when he 
 
S. 3. OF CIFIL CONTRACTS. 215 
 
 hath fb cleared his own innocence, if the Client will 
 have collateral and legal advantages obtained by his 
 induftry, he may engage his endeavour, provided he 
 do no injury to the right Caufe, or any man's perfon. 
 . 13. Let no man appropriate to his own ufe what 
 God by a fpecial mercy, or the Re- Braffavoi. in exam, 
 public hath made common ; for ^'"'p^- 
 
 that is both againft Juftice and Charity too ; and by 
 miraculous accidents God hath declared his difplea- 
 fure againft fuch enclofure. When the Kings of 
 Naples enclofed the Gardens of Oenotn'a, where the 
 beft Manna of Calabria defcends, that no man might 
 gather it without paying tribute, the Manna ceafed, 
 till the tribute was taken oiF; and then it came again : 
 and fo, when after the third trial, the Princes found 
 they could not have that in proper which God made 
 to be common, they left it as free as God gave it. 
 The like happened in Epire^ when CaeiiusRhod.i. 9.C. 12. 
 Lyjimachus laid an import upon the Athenae Deipnof. i. 3. 
 Tragafaan Salt, it vanifhed, till Lyjimachus left it 
 public. And when the Procurators of King Anti- 
 gonus impofed a rate upon the fick people that came 
 to Edepfum to drink the waters which were lately 
 fprung, and were very healthful, inftantly the waters 
 dried up, and the hope of gain perifhed. 
 
 The fum of all is in thefe words of S. Paul, [Let 
 no man go beyond and defraud his bro- 
 ther in any matter ^ becaufe the Lord is ' ^ . 4. . 
 the avenger of all fuch,] And our blefled Saviour in 
 the enumerating the duties of juftice, befides the 
 Commandment of [Do not Jieal] adds 
 
 Lev 
 I C 
 
 explication of the old Law) the tacit ^^^- ^°- 
 
 [Defraud not] forbidding (as a diftindt , col'^'eX 
 
2i6 OF CIVIL CONTRACTS, C. 3. 
 
 and fecret theft of abufing our Brother in Civil Con- 
 trafts. And it needs no other arguments to enforce 
 this caution, but only that the Lord hath undertaken 
 to avenge all fuch perfons. And as he always does 
 it in the great day of recompenfes ; fo very often he 
 does it here, by making the unclean portion of in- 
 juftice to be as a Canker-w^orm eating up all the 
 other increafe : it procures beggary, and a declining 
 eftate, or a caitiff curfed fpirit, an ill name, the curfe 
 of the injured and oppreffed perfon, and a Fool or a 
 prodigal to be his heir. 
 
 SECT. IV. 
 
 Of Rejlitution. 
 
 ESTITUTION is that part of Juftice to 
 v^hich a man is obliged by a precedent 
 Contract, or a foregoing fault, by his own 
 ad: or another man's, either with, or without his will. 
 chinon vuoi rendere, Hc that borrows is bound to pay, 
 
 cheats. For if he that borrows and pays not when 
 he is able, be an unjuft perfon and a robber, becaufe 
 he poiTeffes another man's goods, to the right owner's 
 prejudice ; then he that took them at firft without 
 leave is the fame thing in every inftant of his pofTef- 
 fion, which the Debtor is after the time in which 
 he fhould and could have made payment. For in all 
 fins we are to diflinguifh the tranfient or paffing a<ft 
 from the remaining effedt or evil. The ad: of fleal- 
 ing was foon over, and cannot be undone, and for it 
 the finner is only anfwerable to God, or his Vice- 
 
S, 4. OF RESTITUTION. 217 
 
 gerent, and he is in a particular manner appointed 
 to expiate it by fuffering punifhment, and repenting, 
 and alking pardon, and judging and condemning 
 himfelf, doing ads of juftice and charity, in oppofi- 
 tion and contradiction to that evil ad:ion. But be- 
 caufe in the cafe of ftealing there is an injury done 
 to our neighbour, and the evil ftill remains after the 
 action is pad, therefore for this we are accountable 
 to our neighbour, and we are to take the evil off from 
 him which we brought upon him, or elfe he is an 
 injured perfon, a fufferer all the while : and that any 
 man fhould be the worfe for me, ,..,., 
 
 . Si tua culpa datum eft 
 
 and my dired: adl, and by my in- damnum, jure luper his 
 
 . n 1 1 r • latisfaceie te oportet. 
 
 tention, is againlt the rule or equity, 
 of juftice and of charity ; I do not that to others 
 which I would have done to myfelf, for I grow 
 richer upon the ruins of his fortune. Upon this 
 ground, it is a determined rule in Divinity, Our Jin 
 can never be pardoned till we have rejlored what we 
 unjujtly tooky or wrongfully detain: reftored it (I mean) 
 adlually, or in purpofe and defire, which we muft 
 really perform when we can. And this dodlrine, be- 
 fides its evident and apparent reafonablenefs, is de- 
 rived from the exprefs words of Scripture, reckon- 
 ing Rejiitution to be a part of Repentance^ neceffary 
 in order to the remiffion of our fins. \If the wicked 
 rejlore the pledge ^ give again that he had 
 rohbedy &c,y he Jhall furely livCy he ^«^-33. 15- 
 Jhall not die :] * The practice of this part of Juftice 
 is to be direfted by the following Rules. 
 
21 8 OF RESTITUTION. C, 3. 
 
 Ru/es of making Reftitution, 
 
 1 . Whofoever is an efFeftive real caufe of doing 
 his Neighbour wrong, by what inftrument foever he 
 does it (whether by commanding or encouraging it, 
 
 * 'o >.ip i,r.m<r.c to\ ^s- ^y counfelHng or commending* it, 
 ^paKo'r^, oc^Jev t. Wov tSv ^y aftins: it, or not + hindering: it 
 
 Totiias apud Procop. when he mip^ht and oupjht, by con- 
 Goth. 3. V • • • • \ . i J 
 
 Qui laudat fervum fu- ccahng it or rcceivmg It) IS bound 
 STV^t"iauda':!do to make reftitution to his Neigh- 
 augen malum. bour ; if without him the injury 
 
 Ulpian. lib. I. cap. de ^ . ^ 
 
 Ser^o corrupto. had uot been done, but by him or 
 
 ^iSlfr::": his affiftance it was. For by the 
 
 ei^.. s».^i,» Sfs™. a famereafon that every one of thefe 
 
 Nicet. choniat. in Mi- is P^uilty of the fin, and is caufe of 
 
 chael. Comnen. , . . 
 
 Sic Syri ab Amphyai- the injury, by the fame they are 
 qui^p^-itkam^^^ bound to makc reparation; be- 
 
 bueruntcumpoterant. ^^^f^ ^^ J^Jj^ J^^g Neighbour is 
 
 made worfe, and therefore is to be put into that ftate 
 from whence he was forced. And fuppofe that thou 
 haft perfuaded an injury to be done to thy Neighbour, 
 which others would have perfuaded if thou hadft 
 not, yet thou art ftill obliged, becaufe thou really 
 didft caufe the injury ; juft as they had been obliged 
 if they had done it : and thou art not at all the lefs 
 bound by having perfons as ill inclined as thou wert. 
 
 2. He that commanded the injury to be done, is 
 firft bound ; then he that did it ; and after thefe, 
 they alfo are obliged who did fo affift, as without 
 them the thing would not have been done. If fatis- 
 facSlion be made by any of the former, the latter is 
 tied to repentance, but no reftitution : but if the in- 
 
^.4. OF RESTITUTION. 219 
 
 jured perfon be not righted, every one of them is 
 wholly guilty of the injuftice, and therefore bound 
 to reftitution fingly and entirely. 
 
 7, Whofoever intends a little ^ Etiamfi partem damn! 
 •J ^ ^ dare noluifti, m totum 
 
 injury to his Neighbour, and ad:s quafi prudens dederis, te- 
 
 •'^ . .. . nendus es. Ex toto enim 
 
 it, and by it a greater evil acci- noiuiffe debet qui impru- 
 
 1 11 1 • 1 1 • J ^ dentiajdefenditur. Senec. 
 
 dentally comes, he is obliged to conTr. invoiuntarium 
 make an entire reparation of all the -tum^e^ ^0^:;^"" 
 injury, of that w^hich he intended, strabo, 
 
 and of that which he intended not, but yet adled by 
 his own inftrument going further than he at firft pur- 
 pofed it. He that fet fire on a plane-Tree to fpite 
 his Neighbour, and the plane-Tree fet fire on his 
 Neighbour's Houfe, is bound to pay for all the lofs, 
 becaufe it did all arife from his own ill intention. It 
 is like murder committed by a drunken perfon, invo- 
 luntary infome of the effedly but voluntary in the other 
 parts of it, and in all the caufe ; and therefore the 
 guilty perfon is anfwerable for all of it. And when 
 Ariarathes the Cappadocian King had but in wan- 
 tonnefs flopped the mouth of the river Melanus, al- 
 though he intended no evil, yet Euphrates being 
 fwelled by that means, and bearing away fome of the 
 ftrand of Cappadocia, did great fpoil to the Phrygians 
 and Galatians, he therefore by the Roman Senate was 
 condemned in three hundred talents towards repara- 
 tion of the damage. Much rather therefore when 
 the lefl[er part of the evil was diredlly intended. 
 
 4. He that hinders a charitable perfon from giving 
 alms to a poor man is tied to reftitution, if he hin- 
 dered him by fraud or violence ; becaufe it was a 
 right which the poor man had when the good man 
 had defigned and refolved it, and the fraud or vio- 
 
220 OF RESTITUTION. C. y 
 
 lence hinders the efFed:, but not the purpofe : and 
 therefore he who ufed the deceit or the force is in- 
 - .vv . . ^ iurious, and did damap-e to the 
 e«c-«fxp^i^««^''^''£XHy9cpiay. poor man. But if the ahns were 
 hindered only by entreaty, the hin- 
 derer is not tied to reftitution, becaufe entreaty took 
 not Uberty away from the giver, but left him ftill 
 Mafter of his own ad:, and he had power to alter his 
 purpofe, and fo long there was no injuftice done. The 
 fame is the cafe of a Teftator giving a legacy either 
 by kindnefs or by promife and common right. He 
 that hinders the charitable Legacy by fraud or vio- 
 lence, or the due Legacy by entreaty, is equally 
 obliged to reftitution. The reafon of the latter part 
 of this cafe is, becaufe he that entreats or perfuades 
 to a fin is as guilty as he that ads it : and if without 
 his perfuafion the fin and the injury would not be 
 aded, he is in his kind the entire caufe, and there- 
 fore obliged to repair the injury as much as the per- 
 fon that does the wrong immediately. 
 
 5. He that refufes to do any part of his duty (to 
 which he is otherwife obliged) without a bribe, is 
 bound to reftore that money, becaufe he took it in 
 his Neighbour's wrong, and not as a falary for his 
 labour, or a reward of his wifdom, (for his ftipend 
 hath paid all that) or he hath obliged himfelf to do 
 it by his voluntary undertaking. 
 
 6. He that takes any thing from his Neighbour 
 which was Juftly forfeited, but yet takes it not as a 
 Minifter of Juftice, but to fatisfy his own revenge 
 or avarice, is tied to repentance, but not to reftitu- 
 tion. For my Neighbour is not the worfe for my 
 ad, for thither the law and his own demerits bore 
 
s. 4. OF REsrrrurioN, 221 
 
 him ; but becaufe I took the forfeiture indiredlly I 
 am anfwerable to God for my unhandfome, unjuft, 
 or uncharitable, circumftances. Thus Philip o? Ma- 
 ce don was reproved by Arijiides for deftroying the 
 Phocenfes ; becaufe although they deferved it, yet he 
 did it not in profecution of the Law of Nations, but 
 to enlarge his own dominions. 
 
 7. The heir of an obliged perfon is not bound to 
 make reftitution, if the obligation paiTed only by a 
 perfonal adt ; but if it pafled from his perfon to his 
 eftate, then the eftate paffes with all its burden. If 
 the Father by perfuading his neighbour to do injuf- 
 tice be bound to reftore, the aftion is extinguifhed 
 by the death of the Father, becaufe it was only the 
 Father's fin that bound him, which cannot direcftly 
 bind the fon ; therefore the fon is free. And this is 
 fo in all perfonal aftions, unlefs where the civil Law 
 interpofes and alters the cafe. 
 
 ^ T/ie/e Rules concern the perfons that are obliged to 
 make Rejiitution : the other circu?njiances of it are 
 thus defcribed, 
 
 8. He that by fadl, or word, or fign, either frau- 
 dulently or violently does hurt to his Neighbour's 
 body, life, goods, good name, friends, or Soul, is 
 bound to make reftitution in the feveral inftances, 
 according as they are capable to be made. In all 
 thefe inftances, we muft feparate entreaty and entice- 
 ments from deceit or violence. If I perfuade my 
 Neighbour to commit adultery, I ftill leave him or 
 her in their own power : and though I am anfwer- 
 able to God for my fin, yet not to my Neighbour. 
 
222 OF RESTITUTION. C. 3. 
 
 , , , , , For I made her to be willinp:: vet 
 
 •LJsi'f. Epia. fhe was willing,* that is, the fame 
 
 p.rr'r/xl^i;:'^^?iX at kfl as I was at firft. But if I 
 
 Non licet fufFurari men- ^^ve ufed fraud, and made her to 
 
 tern vel Samantani. 
 
 R. Maimon. Can. Eth, believe a He -f* upon which confi- 
 dence fhe did the acft, and without fhe would not, 
 (as if I tell a woman her Hufband is dead, or in- 
 tended to kill her, or is himfelf an adulterous man) 
 or if I ufe violence, that is, either force her or 
 threaten her with death, or a grievous wound, or 
 anything that takes her from the liberty of her 
 choice, I am bound to reftitution, that is, to reflore 
 her to a right underflanding of things and to a full 
 liberty, by taking from her the deceit or the violence. 
 
 9. An adulterous perfon is tied to reflitution of the 
 injury, fo far as it is reparable, and can be made to 
 the wronged perfon ; that is, to make provifion for 
 the children begotten in unlawful embraces, that 
 they may do no injury to the legitimate by receiving 
 a common portion : and if the injured perfon do ac- 
 count of it, he muft fatisfy him with money for the 
 wrong done to his bed. He is not tied to offer this, 
 becaufe it is no proper exchange ; but he is bound 
 to pay it if it be reafonably demanded : for every 
 man hath juftice done him, when himfelf is fatisfied, 
 though by a word, or an adlion, or a penny. 
 
 10. He that hath killed a man is bound to refli- 
 
 tution by allowing fuch a mainte- 
 
 'O yap ^ yyv«, >j oJ jraTS'E?, n •' *^ 
 
 oi trvyymTi rov- «j>ov£«9svtoc, nancc to thc childrcu and near re- 
 
 BXa^ev, rpoTrov rtva Ixeivw 5'e'- , . r 1 l r i i l 
 
 jorat. * latives or the deceaied as they have 
 
 Mich.Ephef.ad5Eth. j^^ ^^ j^j^ j^^^j^^ coufidering and 
 
 allowing for all circumflances of the man's age, and 
 health, and probability of living. And thus Hercules 
 
5. 4. OF RESTITUTION. 223 
 
 is faid to have made expiation for the death oi Iphitus 
 whom he flew, by paying a mulft to his children. 
 
 1 1 . He that hath really lefl!ened the fame of his 
 neighbour by fraud or violence, is ^. ^r- . r - j, 
 
 o •' ^ ^ Sic Vivianus renpuit de 
 
 bound to reftore it by its proper injufta accufatione : apud 
 
 inflruments ; fuch as are confeffion ' °' ^' '^^' 
 of his fault, giving teftimony of his innocence or 
 worth, doing him honour, or (if that will do it, and 
 both parties agree) by money, which anfwers all 
 things. 
 
 1 2. He that hath wounded his neighbour is tied 
 to the expenfes of the Surgeon and other incidences, 
 and to repair whatever lofs he fuilains by his difabi- 
 lity to work or trade : and the fame is in the cafe of 
 falfe imprifonment, in which cafes only the real effedt 
 and remaining detriment are to be mended and re- 
 paired : for the adiion itfelf is to be punifhed or re- 
 pented of, and enters not into the queflion of refti- 
 tution. But in thefe and all other cafes the injured 
 perfon is to be reftored to that perfedl and good con- 
 dition from which he was removed by my fraud or 
 violence, fo far as is poflible. Thus a ravifher muft 
 repair the temporal detriment or injury done to the 
 maid, and give her a dowry, or marry her if fhe de- 
 fire it. For this re (lores her into that capacity of 
 being a good wife, which by the injury was loft, as 
 far as it can be done. 
 
 13. He that robbeth his Neighbour of his goods, 
 or detains any thing violently or fraudulently, is 
 bound not only to reftore the principal, but all its 
 fruits and emoluments which would have accrued to 
 the right owner during the time of their being de- 
 tained. *By proportion to thefe rules, we may judge 
 
224 OF RESTITUTION. C, 3. 
 
 of the obligation that lies upon all forts of injurious 
 perfons : the facrilegious, the detainers of tithes, 
 cheaters of men's inheritances, unjuft Judges, falfe 
 witnefles and accufers, thofe that do fraudulently or 
 violently bring men to fin, that force men to drink, 
 that laugh at and difgrace virtue, that perfuade fer- 
 vants to run away, or commend fuch purpofes, vio- 
 lent perfecutors of Religion in any inftance ; and all 
 of the fame nature. 
 
 14. He that hath wronged fo many, or in that 
 manner, (as in the way of daily trade) that he knows 
 not in what meafure he hath done it, or who they 
 are, muft redeem his fault by arms and largefi^es to 
 the poor, according to the value of his wrongful 
 dealing as near as he can proportion it. Better it is 
 to go begging to Heaven than to go to Hell laden 
 with the fpoils of rapine and injuflice. 
 
 15. The order of paying the debts of contract or 
 reftitution are in fome inftances fet down by the civil 
 Laws of a kingdom, in which cafes their rule is to 
 be obferved. In deftitution or want of fuch rules, 
 we are i . to obferve the neceflity of the Creditor, 
 2. then the time of the delay, and 3. the Ipecial 
 obligations of friendfliip or kindnefs ; and according 
 to thefe in their feveral degrees make our reftitution, 
 if we be not able to do all that we fhould : but if we 
 be, the beft rule is to do it fo foon as we can, taking 
 our accounts in this as in our human adtions, ac- 
 cording to prudence, and civil or natural conveniences 
 or poffibilities ; only fecuring thefe two things, i . 
 That the duty be not wholly omitted, and 2. That 
 it be not deferred at all out of covetoufnefs, or any 
 other principle that is vicious. Remember that the 
 
S, 4. OF RESTITUTION. 225 
 
 iame day in which Zaccheus made reftitution to all 
 whom he had injured, the fame day 
 Chrift himfelf pronounced that falva- ^ c 19. 9. 
 tion was come to his houfe. 
 
 16. But befides the obligation ariling from con- 
 trad: or default, there is *one of ano- 
 ther fort which comes from kindnefs 
 and the a<fls of charity and friendfhip. He that does 
 me a favour hath bound me to make him a return 
 of thankfulnefs. The obligation comes not by cove- 
 nant, not by his own exprefs intention, but by the 
 nature of the thing; and is a duty fpringing up 
 within the fpirit of the obliged perfon, to whom it 
 is more natural to love his friend, and to do good for 
 good, than to return evil for evil : becaufe a man 
 may forgive an injury, but he muft never forget a 
 good turn. For every thing that is excellent, and 
 every thing that is profitable, whatfoever is good in 
 itfelf, or good to me, cannot but be beloved; and 
 what we love we naturally cherifh and do good to. 
 He therefore that refufes to do good to them whom 
 he is bound to love, or to love that which did him 
 good, is unnatural and monftrous in his affed:ions, 
 and thinks all the world born to minifter to him, 
 with a greedinefs worfe than that of the fea, which 
 although it receives all rivers into itfelf, yet it fur- 
 nifhes the clouds and fprings with a return of all they 
 need. 
 
 Our duty to Benefaftors is to efleem and love their 
 perfons, to make them proportionable returns of fer- 
 vice or duty, or profit, according as we can, or as they 
 need, or as opportunity prefents itfelf, and according 
 to the greatnelfes of their kindnefs, and to pray to 
 
226 OF RESTITUTION. C. 3. 
 
 God to make them recompenfe for all the good they 
 have done to us; which laft office is alfo requiiite 
 to be done for our Creditors, who in charity have 
 relieved our wants. 
 
 Prayers to be said in relation to the several 
 Obligations and Offices of Justice. 
 
 ^ Prayer for the Grace of Obedience^ to be faid by 
 all perfons under Command, 
 
 O ETERNAL God, great Ruler of Men and 
 Angels, who haft conftituted all things in a 
 wonderful order, making all the creatures fubjedt to 
 man, and one man to another, and all to thee, the 
 laft link of this admirable chain being faftened to 
 the foot of thy throne ; teach me to obey all thofe 
 whom thou haft fet over me, reverencing their per- 
 fons, fubmitting indifferently to all their lawful com- 
 mands, cheerfully undergoing thofe burthens which 
 the public wifdom and neceffity fhall impofe upon 
 me ; at no hand murmuring againft Government, left 
 the fpirit of pride and mutiny, of murmur and dif- 
 order enter into me, and conlign me to the portion 
 of the difobedient and rebellious, of the defpifers of 
 dominion and revilers of dignity. Grant this, O holy 
 God, for his fake who for his obedience to the Fa- 
 ther hath obtained the glorification of eternal ages, 
 our Lord and Saviour fefus Chrift. Amen. 
 
 Prayers for Kings and all Magijirates^for our Parents 
 fpiritual and natural ^ are in the following Litanies 
 at the end of the fourth Chapter. 
 
^^C.3. THE DUTIES OF JUSriCE. 227 
 
 ^ Prayer to be /aid by Subjects, when their Land is 
 invaded and overrun by barbarous or wicked people y 
 enemies of the Religion ^ or the Government. 
 
 I. 
 
 O ETERNAL God, thou alone ruleft in the 
 Kingdoms of men, thou art the great God of 
 battles and recompenfes, and by thy glorious wifdom, 
 by thy Almighty power, and by thy fecret providence, 
 doft determine the events of war, and the ifTues of 
 human counfels, and the returns of peace and vidtory : 
 now at laft be pleafed to let the light of thy counte- 
 nance, and the effefts of a glorious mercy and a gra- 
 cious pardon return to this Land. Thou feeft how 
 great evils we fuffer under the power and tyranny of 
 war ; and although we fubmit to and adore thy juf- 
 tice in our fufferings, yet be pleafed to pity our mi- 
 fery, to hear our complaints, and to provide us of 
 remedy againfl: our prefent calamities : let not the 
 defenders of a righteous caufe go away afhamed, nor 
 our counfels be for ever confounded, nor our parties 
 defeated, nor Religion fupprefled, nor learning dif- 
 countenanced, and we be fpoiled of all the exterior 
 ornaments, inftruments and advantages of piety, 
 which thou haft been pleafed formerly to minifter 
 to our infirmities, for the interefts of Learning and 
 Religion. Amen. 
 
 IL 
 
 WE confefs dear God, that we have deferved to 
 be totally extindl and feparate from the Com- 
 munion of Saints, and the comforts of Religion, to 
 
228 PRATERS RELATING TO AdC^. 
 
 be made fervants to ignorant, unjuft and inferior per- 
 fons, or to fufFer any other calamity which thou flialt 
 allot us as the inftrument of thy anger, whom we 
 have fo often provoked to wrath and jealoufy. Lord, 
 we humbly lie down under the burthen of thy rod, 
 begging of thee to remember our infirmities, and no 
 more to remember our fins, to fupport us with thy 
 ftaff, to lift us up with thy hand, to refrefh us with 
 thy gracious eye : and if a fad cloud of temporal in- 
 felicities mufl ftill encircle us, open unto us the 
 window of Heaven, that with an eye of faith and 
 hope we may fee beyond the cloud, looking upon 
 thofe mercies which in thy fecret providence and 
 admirable wifdom thou defignefl to all thy fervants, 
 from fuch unlikely and fad beginnings. Teach us 
 diligently to do all our duty, and cheerfully to fub- 
 mit to all thy will ; and at lafl be gracious to thy 
 people that call upon thee, that put their truft in 
 thee, that have laid up all their hopes in the bofom 
 of God, that befides thee have no helper. Amen. 
 
 III. 
 
 PLACE a Guard of Angels about the perfon of 
 the KING, and immure him with the defence 
 of thy right hand, that no unhallowed arm may do 
 violence to him. Support him with aids from 
 Heaven in all his battles, trials and dangers, that he 
 may in every inflant of his temptation become dearer 
 to thee, and do thou return to him with mercy and 
 deliverance. Give unto him the hearts of all his 
 people, and put into his hand a prevailing rod of iron, 
 a fceptre of power, and a fword of Juflice ; and en- 
 able him to defend and comfort the Churches under 
 his protediion. 
 
AdC,^. THE DUTIES OF JUSTICE. 229 
 
 IV. 
 
 BLESS all his Friends, Relatives, Confederates and 
 Lieges ; dired: their Counfels, unite their hearts, 
 ftrengthen their hands, blefs their adlions. Give 
 unto them holinefs of intention, that they may with 
 much candour and ingenuity purfue the caufe of God 
 and the King. Sanftify all the means and inftru- 
 ments of their purpofes, that they may not with 
 cruelty, injuftice or oppreffion proceed towards the 
 end of their juft defires : and do thou crown all their 
 endeavours with a profperous event, that all may co- 
 operate to, and aftually produce thofe great mercies 
 which we beg of thee ; Honour and fafety to our 
 Sovereign, defence of his juft rights, peace to his 
 people, eftablifliment and promotion to Religion, 
 advantages and encouragement to Learning and holy 
 living, deliverance to all the opprefled, comfort to 
 all thy faithful people, and from all thefe, glory to 
 thy holy Name. Grant this, O KING of Kings, 
 for his fake by whom thou haft configned to us all 
 thy mercies and promifes, and to whom thou haft 
 given all power in Heaven and Earth, our Lord and 
 Saviour Jefus Chrift. Amen, 
 
 A Prayer to be f aid by Kings or MagiJirateSyfor 
 themf elves and their People, 
 
 OMY God and King, thou ruleft in the King- 
 doms of men ; by thee Kings reign and Princes 
 decree juft ice : thou haft appointed me under thy- 
 felf * \and under my Prince] to ^, , , , 
 
 L ^ r 1 11 T^efe avords to be 
 
 govern this portion of thy Church added by a Delegate or in- 
 
 according to the Laws of Religion 
 
 and the Commonwealth. O Lord, I am but an in- 
 
230 PRATERS RELATING TO AdC.i,. 
 
 firm man, and know not how to decree certain fen- 
 tences without erring in judgment : but do thou give 
 to thy fervant an underftanding heart to judge this 
 people, that I may difcern between good and evil. 
 Caufe me to walk before thee and all the people in 
 truth and righteoufnefs, and in fincerity of heart, that 
 I may not regard the perfon of the mighty, nor be 
 afraid of his terror, nor defpife the perfon of the poor, 
 and rejed: his petition ; but that doing juftice to all 
 men, I and my people may receive mercy of thee, 
 peace and plenty in our days, and mutual love, duty 
 and correfpondence, that there be no leading into 
 captivity, no complaining in our ftreets ; but we may 
 fee the Church in profperity all our days, and Reli- 
 gion eftablifhed and increafing. Do thou eftabliih 
 the houfe of thy Servant, and bring me to a partici- 
 pation of the glories of thy Kingdom, for his fake 
 who is my Lord and King, the holy and ever-bleffed 
 Saviour of the world, our Redeemer Jefus. Amen. 
 
 A Prayer to be f aid by Parents for their Children, 
 
 O ALMIGHTY and moft merciful Father, who 
 haft promifed children as a reward to the 
 righteous, and haft given them to me as a teftimony 
 of thy mercy, and an engagement of my duty ; be 
 pleafed to be a Father unto them, and give them 
 healthful bodies, underftanding Souls, and fandlified 
 fpirits, that they may be thy fervants and thy chil- 
 dren all their days. Let a great mercy and provi- 
 dence lead them through the dangers and temptations 
 and ignorances of their youth, that they may never 
 run into folly, and the evils of an unbridled appetite. 
 
AdC.i,, THE DUTIES OF JUSTICE. 231 
 
 So order the accidents of their lives, that by good 
 education, careful Tutors, holy example, innocent 
 company, prudent counfel, and thy reftraining grace, 
 their duty to thee may be fecured in the midft of a 
 crooked and untoward generation : and if it feem 
 good in thy eyes, let me be enabled to provide con- 
 veniently for the fupport of their perfons, that they 
 may not be deftitute and miferable in my death ; or 
 if thou fhalt call me oif from this World by a more 
 timely fummons, let their portion be, thy care, mer- 
 cy, and providence over their bodies and Souls : and 
 may they never live vicious lives, nor die violent or 
 untimely deaths ; but let them glorify thee here with 
 a free obedience, and the duties of a whole life ; that 
 when they have ferved thee in their generations, and 
 have profited the Chriftian Commonwealth, they 
 may be co-heirs with Je/us in the glories of thy 
 eternal Kingdom, through the fame our Lord Jefus 
 Chrift. Amen. 
 
 A Prayer to be f aid by Majlers of Families, Curates y 
 Tutors y or other obliged Perfons y for their Charges. 
 
 O ALMIGHTY God, merciful and gracious, 
 have mercy upon my Family [or Pupils, or 
 Parifhioners, &c.] and all committed to my charge: 
 fanftify them with thy grace, preferve them with 
 thy providence, guard them from all evil by the cuf- 
 tody of Angels, diredl them in the ways of peace and 
 holy Religion by my Miniftry and the condud: of thy 
 moil holy Spirit, and confign them all with the par- 
 ticipation of thy bleffings and graces in this World, 
 with healthful bodies, with good underftandings, and 
 
232 PRATERS RELATING TO AdC,^, 
 
 fanftified fpirits, to a full fruition of thy glories here- 
 after, through Jefus Chrift our Lord. 
 
 A Prayer to be /aid by Merchants, Trade/men, and 
 Handicraft/men, 
 
 O ETERNAL God, thou Fountain of juftice, 
 mercy and benedid:ion, who by my education 
 and other effefts of thy Providence haft called me to 
 this profeffion, that by my induftry I may in my fmall 
 proportion work together for the good of myfelf and 
 others ; I humbly beg thy grace to guide me in my 
 intention, and in the tranfadiion of my affairs, that I 
 may be diligent, juft and faithful : and give me thy 
 favour, that this my labour may be accepted by thee 
 as a part of my neceffary duty : and give me thy 
 bleffing to affift and profper me in my Calling, to 
 fuch meafures as thou fhalt in mercy choofe for me : 
 and be pleafed to let thy holy Spirit be for ever pre- 
 fent with me, that I may never be given to covetouf- 
 nefs and fordid appetites, to lying and falfehood, or 
 any other bafe, indiredl and beggarly arts ; but give 
 me prudence, honefty and Chriftian fincerity, that 
 my Trade may be fanftified by my Religion, my 
 labour by my intention and thy bleffing ; that when 
 I have done my portion of work thou haft allotted 
 me, and improved the talent thou haft entrufted to 
 me, and ferved the Commonwealth in my capacity, 
 I may receive the mighty price of my high calling, 
 which I expedt and beg, in the portion and inherit- 
 ance of the ever bleffed Saviour and Redeemer Jefus. 
 Amen, 
 
AdC.^, THE DUTIES OF JUSTICE, 233 
 
 A Prayer to be f aid by Debtors ^ and all Perfons 
 obliged y whether by Crime or Contradl. 
 
 O ALMIGHTY God, who art rich unto all, the 
 treafury and fountain of all good, of all juf- 
 tice, and all mercy, and all bounty, to whom we 
 owe all that we are, and all that we have, being thy 
 Debtors by reafon of our fins, and by thy own gra- 
 cious contrail made with us in Jefus Chrift ; teach 
 me in the firft place to perform all my Obligations 
 to thee, both of duty and thankfulnefs ; and next 
 enable me to pay my duty to all my friends, and my 
 debts to all my Creditors, that none be made mifera- 
 ble or lefTened in his eftate by his kindnefs to me, 
 or traffic with me. Forgive me all thofe fins and 
 irregular adlions by which I entered into debt further 
 than my neceffity required, or by which fuch necef- 
 fity was brought upon me : but let not them fufltr 
 by occafion of my fin. Lord, reward all their kind- 
 nefs into their bofoms, and make them recompenfe 
 where I cannot, and make me very willing in all 
 that I can, and able for all that I am obliged to : or 
 if it feem good in thine eyes to afflift me by the con- 
 tinuance of this condition, yet make it up by fome 
 means to them, that the prayer of thy fervant may 
 obtain of thee at leaft to pay my debt in bleffings. 
 Amen, 
 
 V. 
 
 LORD, fanftify and forgive all that I have tempted 
 to evil by my difcourfe or my example : in- 
 ftrudl them in the right way whom I have led to 
 error, and let me never run further on the fcore of 
 
234 I' HE DUTIES OFJUSriCE. AdC.^. 
 
 fin; but do thou blot out all the evils I have done 
 by the fponge of thy paflion, and the blood of thy 
 Crofs ; and give me a deep and an excellent repen- 
 tance, and a free and a gracious pardon, that thou 
 mayeft anfw^er for me, O Lord, and enable me to 
 fland upright in judgment ; for in thee, O Lord, 
 have I trufted, let me never be confounded. Pity 
 me and inftrud: me, guide me and fupport me, par- 
 don me and fave me, for my fweet Saviour Jefus 
 Chrift's fake. Amen. 
 
 A Prayer for Patron and Benefactors, 
 
 O ALMIGHTY God, thou Fountain of all good, 
 of all excellency both to Men and Angels, ex- 
 tend thine abundant favour and loving-kindnefs to 
 my Patron, to all my Friends and Benefadors : re- 
 ward them and make them plentiful recompenfe for 
 all the good which from thy merciful providence 
 they have conveyed unto me. Let the light of thy 
 countenance ihine upon them, and let them never 
 come into any affliftion or fadnefs, but fuch as may 
 be an inftrument of thy glory and their eternal com- 
 fort. Forgive them all their fins ; let thy Divineft 
 Spirit preferve them from all deeds of Darknefs. 
 Let thy minifl:ering Angels guard their perfons from 
 the violence of the fpirits of Darknefs. And thou 
 who knoweft every degree of their neceflity by thy 
 infinite wifdom, give fupply to all their needs by thy 
 glorious mercy, preferving their perfons, fanftifying 
 their hearts, and leading them in the ways of righte- 
 oufnefs, by the waters of comfort, to the land of eter- 
 nal reft and glory, through fefus Chrift our Lord. 
 Amen. 
 
CHAPTER IV. 
 
 OF CHRISTIAN RELIGION, 
 
 ELIGION in a large fenfe doth fignify 
 the whole duty of Man, comprehending 
 in it Juftice, Charity, and Sobriety : be- 
 caufe all thefe being commanded by 
 God, they become a part of that honour and worfhip 
 which we are bound to pay to him. And thus the 
 word is ufed in S. JameSy Pure Religion 
 and undejiled before God and the Father 
 is thisy To vijit the fatherlefs and widows in their af- 
 Jiidlion, and to keep himfelf unfpotted from the world. 
 But in a more reftrained fenfe it is taken for that part 
 of duty which particularly relates to God in our wor- 
 fhippings and adoration of him, in confeffing his ex- 
 cellencies, loving his perfon, admiring his goodnefs, 
 believing his Word, and doing all that which may 
 in a proper and dired manner do him honour. It 
 contains the duties of the firft Table only, and fo it 
 is called Godlinefsy^ and is by S. Paul 
 diftinguiihed from fuftice and Sobriety, 
 In this fenfe I am now to explicate the parts of it. 
 
236 OF RELIGION. C. 4. 
 
 Of the internal A5iions of Religion. 
 
 Thofe I call the internal actions of Religion, in 
 which the Soul only is employed, and minifters to 
 God in the fpecial aftions of Faith^ Hope^ and Cha- 
 rity. Faith believes the Revelations of God : Hope 
 expedls his Promifes : and Charity loves his excel- 
 lencies and Mercies. Faith gives our underftand- 
 ing to God : Hope gives up all the Paffions and af- 
 fe<5lions to Heaven and heavenly things : and Charity 
 gives the Will to the fervice of God. Faith is op- 
 pofed to Infidelity, Hope to Defpair, Charity to* en- 
 mity and Hoftility ; and thefe three fandify the w^hole 
 Man, and make our duty to God and obedience to 
 his Commandments to be chofen, reafonable, and de- 
 lightfuly and therefore to be entire^ perfeveringy and 
 univerfaL 
 
 SECT. I. 
 
 Of Faith. 
 
 The ABs and Offices of Faith arey 
 I. 
 
 O believe everything which God hath re- 
 vealed to us ; and when once we are con- 
 vinced that God hath fpoken it, to make 
 Demus Deum aiiquid ^^ f^^thcr cnquiry, but humbly 
 pofTe quod nos fateamur (-q fubmit, cvcr remembering: that 
 
 mveftigare non pone. i • i 
 
 s. Aug. i.ii.c. 7. de there are fome things which our 
 underftanding cannot fathom nor 
 fearch out their depth. 
 
S, I, OF FAITH. 237 
 
 2. To believe nothing concerning God but what 1 
 is honourable and excellent, as knowing that belief 
 to be no honouring of God which entertains of him 
 any difhonourable thoughts. Faith is the parent of 
 Charity, and whatfoever Faith entertains muft be apt 
 to produce love to God : but Jie that believes Godj/ ;/ 
 to be cruel or u n mercif ul, or a rejoicer in the una- 11 
 voidable damnation of the greateft part of man- , 
 jdn37or that he fpeaks one thing and privately means 1 
 another, thinks evil thoughts concerning God, and 
 fuch as for which we fhould hate a man, and there- 
 fore are great enemies of Faith, being apt to deftroy 
 Charity. Our Faith concerning God muft be as him- 
 felf hath revealed and defcribed his own excellencies: 
 and in our difcourfes we muft remove from him all 
 imperfediion, and attribute to him all excellency. 
 
 3. To give ourfelves wholly up to Chrift in heart \ 
 and deiire, to become Difciples of his doftrine with 
 choice, (befides convidtion) being in the prefence of 
 God but as Idiots, that is, without any principles of 
 our own to hinder the truth of God ; but fucking in 
 greedily all that God hath taught us, believing it in- 
 finitely, and loving to believe it. For this is an ad 
 of Love reflefted upon Faith, or an adt of Faith 
 leaning upon Love. 
 
 4. To believe all God's promifes, and that what- 
 foever is promifed in Scripture fhall on God's part 
 be as furely performed as if we had it in poffeffion. 
 This adt makes us to rely upon God with the fame 
 confidence as we did on our Parents when we were 
 children, when we made no doubt but whatfoever we 
 needed we fhould have it if it were in their power. 
 
 5. To believe alfo the conditions of the promife. 
 
238 OF FAiru. C. 4. 
 
 or that part of the revelation which concerns our 
 duty. Many are apt to beheve the Article of remif- 
 fion of fins, but they believe it w^ithout the condition 
 of repentance, or the fruits of holy life : and that is 
 to believe the Article otherwife than God intended 
 it. For the Covenant of the Gofpel is the great ob- 
 jedl of Faith, and that fuppofes our duty to anfwer 
 his grace ; that God will be our God, fo long as we 
 are his people. The other is not Faith, but Flattery. 
 
 6. To profefs publicly the doftrine of Je/us Chrift, 
 openly owning whatfoever he has revealed and com- 
 manded, nor being afhamed of the Word of God, or 
 of any praftices enjoined by it ; and this, without 
 complying with any man's intereft, not regarding fa- 
 vour, nor being moved with good words, not fearing 
 difgrace, or lofs, or inconvenience, or death itfelf. 
 
 7. To pray without doubting, without wearinefs, 
 without faintnefs, entertaining no jealoufies or fuf- 
 picions of God, but being confident of God's hearing 
 us, and of his returns to us, whatfoever the manner 
 or the infl:ance be, that if we do our duty, it will be 
 gracious and merciful. 
 
 Thefe afts of Faith are in feveral degrees in the 
 fervants of Je/us ; fome have it but as a grain of 
 mufl:ardfeed, fome grow up to a plant, fome have 
 the fulnefs of faith : but the leafl: faith that is mufl: 
 be a perfuafion fo fl:rong as to make us undertake 
 the doing of all that duty which Chrifl: built upon 
 the foundation of believing. But 
 
 our Faith by thefe following figns. S. Hierome 
 reckons three. 
 
S. u OF FAITH. 239 
 
 Signs of true Faith. 
 
 1 . An earneft and vehement Prayer : for it is im- 
 poffible we fhould heartily believe the things of God 
 and the glories of the Gofpel, and not moft impor- 
 tunately deiire them. For every thing is defired ac- 
 cording to our belief of its excellency and poffibility. 
 
 2. To do nothin^ibx:-vain-g1ory, but v^holly for 
 the interells ot Religion, and thefe Articles we be- 
 lieve; valuing not at all the rumours oPmen, but 
 the praife of God, to whom by faith we have given 
 up all our intelleftual faculties. 
 
 3. To be content with God for our Judge, for our*^ 
 Patron, for our Lord, for our friend, defiring God to \ 
 be all in all to us, as we are in our underftanding 
 and aiFed:ions wholly his. 
 
 •'^ 
 
 Add to thefe ; 
 
 4. To be a ftranger upon earth in our aifecSions, 
 and to have all our thoughts and principal defires 
 fixed upon the matters of Faith, the things of Hea- 
 ven. For if a man were adopted heir to Ccefary he 
 would (if he believed it real and effeftive) defpife the 
 prefent, and wholly be at Court in his Father's eye ; 
 and his defires would outrun his fwiftefl: fpeed, and all 
 his thoughts would fpend themfelves in creating Ideas 
 and little phantafl:ic images of his future condition. 
 Now God hath made us Heirs of his Kingdom, and 
 Co-heirs with fefus : if we believed this, we would 
 think and afFedt and fliudy accordingly. But he that 
 rejoices in gain, and his heart dwells in the world, 
 and is efpoufed to a fair efl:ate, and tranfported with 
 a light momentary joy, and is afflifted with lofi^es. 
 
240 OF FAirn. C. 4. 
 
 and amazed with temporal perfecutions, and efteems 
 difgrace or poverty in a good caufe to be intolerable, 
 this man either hath no inheritance in Heaven or 
 believes none ; and believes not that he is adopted to 
 be the Son of God, the Heir of eternal glory. 
 
 5. S. yames's fign is the beft : \^Show me thy 
 faith by thy works,"] Faith makes the Merchant di- 
 ligent and venturous, and that makes him rich. Fer- 
 dinando of Arragon believed the ftory told him by 
 Columbus^ and therefore he furnifhed him with fhips, 
 and got the Wejl Indies by his Faith in the under- 
 taker. But Henry the feventh of England believed 
 him not, and therefore trufled him not with fhipping, 
 and loft all the purchafe of that Faith. It is told us 
 by Chrift \He that forgives jh all be forgiven :] if we 
 believe this, it is certain we fhall forgive our ene- 
 mies ; for none of us all but need and delire to be 
 forgiven. No man can poffibly defpife or refufe to 
 defire fuch excellent glories as are revealed to them 
 that are fervants of Chrift, and yet we do nothing 
 that is commanded us as a condition to obtain them. 
 No man could work a day's labour without faith ; 
 but becaufe he believes he fhall have his wages at 
 the day's or week's end, he does his duty. But he 
 only believes who does that thing which other men 
 in the like cafe do when they do believe. He that 
 believes money gotten with danger is better than 
 poverty with fafety, will venture for it in unknown 
 lands or feas, and fo will he that believes it better 
 to get Heaven with labour, than to go to Hell 
 with pleafure. 
 
 6. He that believes does not make hajie^ but waits 
 patiently till the times of refrefhment come ; and 
 
S. I 
 
 OF FAITH. 
 
 241 
 
 dares truft God for the morrow, and is no more fo- 
 licitous for the next year than he is for that which is 
 pafl: : and it is certain, that man wants Faith, who 
 dares be more confident of being fupplied when he 
 hath money in his purfe, than when he hath it only 
 in bills of exchange from God ; or that relies more 
 upon his own induftry than upon God's providence, 
 when his own induftry fails him. If you dare trufti 
 to God when the cafe to human reafon feems impof- \ 
 fible, and truft to God then alfo out of choice, not J 
 becaufe you have nothing elfe to truft to, but becaufe \ 
 he is the only fupport of a juft confidence, then you j 
 give a good teftimony of your Faith. 
 
 7. True Faith is confident, and will venture all 
 the world upon the ftrength of its perfuafion. Will 
 you lay your life on it, your eftate, your reputation, 
 that the dodlrine of JESUS CHRIST is true in 
 every Article ? Then you have true Faith. But he 
 that fears men more than GoJ, believes men more 
 than he believes in GoJ, 
 
 8. Faith, if it be true, living and juftifying, can- 
 not be feparated from a good life : it works miracles, 
 makes a drunkard become fober, a lafcivious perfon 
 become chafte, a covetous man become liberal, it 
 overcomes the world, it works right eouf- ^ cor. 13. 5. 
 nefs, and makes us diligently to do, and ^°"^- ^- '°- 
 cheerfully to fuffer whatfoever God hath placed in 
 our way to Heaven. 
 
 The Means and Injlruments to obtain Faith are, 
 
 I . An humble, willing and docible mind, or de- 
 fire to be inftrufted in the way of God: for perfua- 
 
\f 242 OF FAITH. C. 4. 
 
 u\ fion enters like a fun-beam, gently, and without 
 
 4. \ violence; and open but the, window, and draw the 
 \T ^ ^curtain, and the Sun of righteoufnefs will enlighten 
 your darknefs. 
 
 2. Remove all prejudice and love to every thing 
 which may be contradidred by Faith. How can ye 
 believe (fa id Chrift) that receive praife one of another'? 
 An unchafte man cannot eaiily be brought to believe 
 that without purity he fhall never fee God. He that 
 loves riches can hardly believe the docftrine of poverty 
 and renunciation of the world : and Alms and Mar- 
 tyrdom and the dod:rine of the Crofs is folly to him 
 that loves his eafe and pleafures. He that hath 
 within him any principle contrary to the doftrines of 
 Faith, cannot eaiily become a Difciple. 
 
 3. Prayer, which is inftrumental to every thing, 
 hath a particular promife in this thing. He that 
 lacks wifdom let him ajk it of God : and. If you give 
 good things to your children^ how much more Jhall your 
 Heavenly Father give his Spirit to them that afk him ? 
 
 4. The conlideration of the Divine omnipotence 
 . . ^ and infinite wifdomLTand our own 
 
 In rebus miris lumma ^ ~ - — .■ »« — ^^««-««-*--«----«'~--**-* -^^^ 
 
 credendi ratio eft omnipo- ignoTaiice, are great inflruments 
 
 tentia Creatoris. S.Aug. ^~ """ . **" "•. , , . 1 z-i 
 
 or curing all doubting, and lilenc- 
 ing the murmurs of infidelity. 
 
 5. Avoid all curiofity of inquiry into particulars 
 and circumftances and myfteries : for true faith is 
 full of ingenuity and hearty fimplicity, free from 
 fufpicion, wife and confident, trufting upon generals, 
 without watching and prying into unnecefiary or 
 undifcernible particulars. No man carries his bed 
 into his field, to watch how his corn grows, but be- 
 
S. I. OF FAITH, 243 
 
 lieves upon the general order of Providence and Na- 
 ture ; and at Harveft finds himfelf not deceived. 
 
 6 . I|ijti£tifiUi£«4#mpt^iQn. be not bufy to difpute, v^ 
 but rely upon the Conclufion, and throw yourlelF ^^ 
 upon God, and contend not v^ith him but in prayer, 
 
 and in the prefence and with the help of a prudent 
 untempted Guide : and be fure to efteem all changes 
 of belief which offer themfelves in the time of your 
 greateft weaknefs (contrary to the perfuafions of 
 your bell underftanding) to be temptations, and re- 
 jed: them accordingly. 
 
 7. It is a prudent courfe that in our health and 
 beft advantages we lay up particular arguments and 
 inftruments of perfuafion and confidence, to be* 
 brought forth and ufed in the great day of expenfe ; 
 and that efpecially in fuch things in which we ufe to 
 be moft tempted, and in which we are leaft confi- 
 dent, and which are moft neceffary, and which com- 
 monly the Devil ufes to affault us withal in the days 
 of our vifitation. 
 
 8. The wifdom of the Church of God is very re- 
 markable in appointing Feftivals or Holy-days, whofe 
 Solemnity and Offices have no other fpecial bufinefs 
 but to record the Article of the day ; fuch as Trinity- 
 Sunday y Afcenjiofiy FaJleVy Chrijlmas-day y and to thofe 
 perfons who can only believe, not prove or difpute, 
 there is no better inftrument to caufe the remem- 
 brance and plain notion, and to endear the affeftion 
 and hearty affent to the Article, than the proclaim- 
 ing and recommending it by the feftivity and joy of 
 a Holy-day. ' 
 
244 OF HOPE. C. 4. 
 
 SECT. 11. 
 
 Of the Hope of a Chriftian. 
 
 I AITH differs from Hope in the extenfion 
 oF its objed;, and in the intenfion of de- 
 _ gf^eT S. Aujlin * thus accounts their dif- 
 ferences, 'IPaUh is of all things revealed, good and 
 bad, rewards and punifhments, of things 
 
 * Enchirid. c. 8. - ^ \ r y - 
 
 paft, preient and to come, or things 
 that concern us and of things that concern us not ; 
 but Hope hath for its Objecft things only that are 
 good and fit to be hoped for, future, and concerning 
 ourfelves : and becaufe thefe things are offered to 
 us upon conditions of which we may fo fail as we 
 , may change our will, therefore our certainty is lefs 
 ; than the adherences of Faith ; which (becaufe Faith 
 j relies only upon one propofition, that is, the truth of 
 I the Word of God) cannot be made uncertain in 
 themfelves, though the objed: of our Hope may be- 
 come uncertain to us, and to our poffeffion. For it 
 is infallibly certain, that there is Heaven for all the 
 godly, and for me amongft them all if I do my duty. 
 But that I fhall enter into Heaven, is the objed: of 
 my Hope, not of my Faith, and is fo fure as it is 
 certain I fhall perfevere in the ways of God. 
 
 The A5ls of Hope are ; 
 
 I . To rely upon God w^ith a confident expeda- 
 tion of his promifes ; ever efleeming that every pro- 
 
S. 2. OF HOPE. 245 
 
 mife of God is a magazine of all that grace and re- 
 lief which we can need in that inftance for which 
 the promife is made. Every degree of Hope is a de- 
 gree of Confidence. 
 
 2. To efteem all the danger of an adtion, and the 
 poffibilities of a mifcarriage, and every crofs accident 
 that can intervene, to be no defed: on God's part, but 
 either a mercy on his part, or a fault on ours : for 
 then we fhall be fure to truft in God when we fee 
 him to be our confidence, and ourfelves the caufe of 
 all mifchances. The hope of a Chrifiian is Prudent 
 and religious. 
 
 3. To rejoice in the midft of a misfortune or >^- 
 feeming fadnefs, knowing that this may work for 
 good, and will, if we be not wanting to our Souls. 
 This is a direft ad: of Hope, to look through the 
 cloud, and look for a beam of the light from God : 
 
 and this is called in Scripture, jf?^*o/<:/>7^ in tribulation^ 
 when the God of Hope fills us with all joy in believing. 
 Every degree of Hope brings a degree of Joy. 
 
 4. To defire, to pray, and to long for the great 
 objed: of our Hope, the mighty price of our high 
 Calling ; and to defire the other things of this life 
 as they are promifed, that is, fo far as they are made 
 necefiary and ufeful to us in order to God's glory 
 and the great end of Souls. Hope and Fafiing are 
 faid to be the two wings of Prayer. Fafl:ing is but 
 as the wing of a Bird ; but Hope is like the wing oPv 
 an Angel ibaring up to Heaven, and bears our prayers i \ " 
 to the throne of Grace. Without Hope it i s im: 
 poflible to pray; but Hope makeS"otif prayers rea- 
 fonabre,"'pSl!ionate and religious ; for it relies upon 
 God's promife, or experience, or providence, and 
 
246 OF HOPE, C. 4. 
 
 flory. Prayer is always in proportion to our Hope 
 zealous and affectionate , 
 
 5. Perfeverance is the perfeftion of the duty of 
 Hope, and its laft ad: ; and fo long as our hope con- 
 tinues, fo long we go on in duty and diligence : but 
 he that is to raife a Caftle in an hour, fits down and 
 does nothing towards it : and Herod tho, Sophifter left 
 off to teach his fon, when he faw that 24 Pages ap- 
 pointed to wait on him, and called by the feveral 
 Letters of the Alphabet, could never make him to 
 underftand his letters perfecftly. 
 
 Rules to govern our Hope. 
 
 I . Letvqur ^ope bemoderfte . proportioned to your 
 
 ftate, perfon and_coJiditiai%, whetKer it be for gifts 
 
 or graces, or temporal favours. It is an ambitious 
 
 hope for perfons whofe diligence is like them that 
 
 are leaft in the kingdom of Heaven, to believe them- 
 
 felves endeared to God as the greateft Saints, or that 
 
 they fhall have a throne equal to S. PauU or the 
 
 bleffed Virgin Mary, A Stammerer cannot with 
 
 moderation hope for the gift of Tongues, or a Peafant 
 
 to become learned as Origen : or if a Beggar defires 
 
 or hopes to become a King, or afks for a thoufand 
 
 pounds a year, we call him impudent, not pafllonate, 
 
 much lefs reafonable. '^Hope that God will crown 
 
 /•^'your endeavours with equal meafures of that reward 
 
 I which he indeed freely gives, but yet gives accord- 
 
 I ing to our proportions. Hope for good fuccefs ac- 
 
 \ cording to, or not much beyond, the efficacy of the 
 
 caufes and the inftrument: and let the Hufbandman 
 
tA/' 
 
 S. 2. OF HOPE. 247 
 
 hope for a good Harveft, not for a rich Kingdom, or 
 a victorious Army. 
 
 2. Let your Ho^e^Ji^w^ relying upon 
 juft conHHences, that is, upon God according to his 
 revelations and promifes. For it is poffible for a 
 man to have a vain hope upon God : and in matters 
 of Religion it is prefumption to hope that God's 
 mercies will be poured forth upon lazy perfons that ^^ 
 do nothing towards holy and ftrid; walking, nothing ^)fih^^ 
 (I fay) but truft, and long for an event beiides and 
 againft all difpofition of the means. Every falfe 
 pTmTiplFtrrRclTgkm is a R^ed of Egypt, falfe and 
 dangerous. * Rely not in temporal things upon 
 uncertain prophecies and Aftrology, not upon our 
 own wit or induftry, not upon gold or friends, not 
 upon Armies and Princes ; expedl not health from 
 Phyficians that cannot cure their own breath, much 
 lefs their mortality : ufe all lawful inftruments, but 
 expedt nothing from them above their natural or or- 
 dinary efficacy, and in the ufe of them from God 
 expecfl a bleffing. A hope that is eafy 
 and credulous is an arm of flefh, an ill 
 fupporter without a bone. 
 
 3. Let your Hope he without vanity, or garifhnefs 
 of fpirit, but fober, gra ve and file nt, fixed in the 
 heart, not born u^orTtEeTip, apt toTupport our fpirits 
 within, but not to provoke envy abroad. 
 
 4. Let your Hope be of things poffible ,fafe and ufefuL 
 He that hopes for an opportunity dj eofi fuori di credenza 
 of afting his revenge, or luft, or ^°" ^^^^^'^ ^^' ^p^^^"^^- 
 rapine, watches to do himfelf a mifchief. All evils 
 of ourfelves or brethren are objefts of our fear, not 
 hope ; and when it is truly underftood, things ufelefs 
 
248 OF HOPE, C. 4. 
 
 and unfafe can no more be wifhed for, than things 
 impoffible can be obtained. 
 
 5. Let your Hope be-paUe^, without tedioufnefs 
 of fpirit, or hailinefs of prefixing time. Make no 
 limits or prefcriptions to God, but let your prayers 
 and endeavours go on ftill with a conftant attendance 
 on the periods of God's providence. The men of 
 Bethulia refolved to wait upon God but five days 
 longer : but deliverance flayed feven days, and yet 
 /^ame at laft. And take not every accident for an 
 argument of defpair : but go on ftill in hoping, and 
 begin again to work if any ill accident have inter- 
 rupted you. 
 
 Means of Hope, and Remedies againji Defpair, 
 
 The means to cure Defpair, and to continue or in- 
 creafe Hope, are partly by confideration,^,partly by 
 exercife. 
 
 1 . Apply your mind to the cure of all the proper 
 caufes of Defpair : and they are weaknefs of Spirit, or 
 violencje_of Paffion. He that greedily covets is im- 
 patient of delay, and defperate in 
 contrary accidents ; and he that is 
 
 little of heart, is alfo little of hope, and apt to for- 
 row and fufpicion. 
 
 2. Defpife the things of theJWorld, and be in- 
 
 , different to all changes and events of providence : 
 
 and for the things of God the promifes are certain 
 
 to be performed in kind; and where there is lefs 
 
 * w.v ..x .1 .u>, ^3> v^^iety of chance, there is lefs pof- 
 
 x«'W, rhy o^ov Bipov fibiUtv of bclnp: * mocked : but he 
 
 ip7r0fA.cn' tp'poTi a^t»' that creates to himfelf thoufands 
 
S. 2. OF HOPE. 249 
 
 of little hopes, uncertain in the °''"" /' w''^f«-'", ■^'>^- 
 
 ^ ^ ^ Xav££f /xaXa ta-rs' 
 
 promife, fallible in the event, and "oa-a-a yip arpEXEa;? ou %cr- 
 depending Upon ten tnouland cir- ^.i^r^aT^ i? iv LVy* i^x^^x- 
 cumflances (as are all the things ^.^X^Z:^, .v», 
 of this World) Ihall often fail in , 'f^s5.S"'P"»v«f 
 his expedlations, and be ufed to ec^tI vo^cr*.. Homer, 
 arguments of diftruft in fuch hopes. 
 
 3. So long as your hopes are regular and reafon- 
 able, though iii temporal affairs, fuch as are deliver- 
 ance from enemies, efcaping a ftorm or fhipwreck, 
 recovery from a ficknefs, ability to pay your debts, 
 &c. remember that there are fome things ordinarY ^ ''^ C^J^ 
 and fome things extraordinary t o prevent Defpair . Q o-^oU-^ 
 In o rdinary , remember that the v ery Tiopin^ in Go d 
 is an endearment of him, and a means to obtain the 
 bleffing. [/ will deliver him becaufe he hath put his .^ 
 truji in me,] 2. There are in God all thofe glorious 
 Attributes and excellencies which in the nature of 
 things can poffibly create or confirm Hope. God is 
 I. Strong, 2. Wife, 3. True, 4. Loving. There 
 cannot" be added another capacity to create a con- 
 fidence ; for upon thefe premifes we cannot fail of 
 receiving what is fit for us. 3. God hath obliged 
 himfelf by promife that we fhall have the good of 
 every thing we defire : for even loflis and denials 
 {hsJT work Jor the good of them that fear God, And 
 if we will truft the Truth of God for performance 
 of the general, we may well truft his Wifdom to 
 choofe for us the particular. * But the extraor- 
 dinaries of God are apt to fupply the defeft of all na- 
 tural and human poffibilities. i. G^^ hath in many 
 inftances given extraordinary virtue to the adlive 
 caufes and inftruments : to a jaw-bone to kill a mul- 
 
^ 250 OF HOPE. C. 4. 
 
 titude ; to 300 men to deftroy a great Army ; to 
 Jonathan and his Armour-bearer to rout a whole 
 Garrifon. 2. He hath given excellent fuiFerance 
 and vigouroufnefs to the fufFerers, arming them with 
 flrange courage, heroical fortitude, invincible refo^:^^ 
 lution ^ and glorious patie nce : ancJL, tljus he lays no 
 J more upon us t han we are able to bear ; for when 
 f he increafes our fufferings, he TeSeiis them by in- 
 v-creaiing our patience. 3. His Providence is extra- 
 regular and produces flrange things beyond common 
 rules : and he that led Ifrael through a Sea, and 
 made a Rock pour forth waters, and the Heavens to 
 give them bread and flefh, and whole Armies to be 
 deftroyed with fantaftic noifes, and the fortune of 
 all France to be recovered and entirely revolved by 
 the arms and condud: of a Girl againft the torrent 
 of the Englijh fortune and Chivalry ; can do what 
 he pleafe, and Hill retains the fame afFecflions to his 
 people, and the fame providence over mankind as 
 ever. And it is impoffible for thatrnan to deipair 
 who remembers that hishelp£rjs Omui- 
 
 Heb. 2. 18. . .,,.^.>Y -""''^ 
 
 t^iSULu ^^^ ^^^ ^^ what he pleafe. 
 Let us reft there awhile ; he can if he pleafe : And 
 he is infinke^Jgvingy willing enough : And he is in- 
 7^f£^'Z£^^choofing better for us than we can do 
 for ourfelves. This in all ages and chances hath 
 fupported the afflidled people of Gody and carrieth 
 them on dry ground through a Red Sea. God in- 
 vites and cherifhes the hopes of Men by all the 
 variety of his Providence. 
 
 4. If your cafe be brought to the laft extremity, 
 and that you are at the pit's brink, even the very 
 Margin of the Grave, yet then defpair not ; at leaft 
 
S. 2. OF HOPE, 251 
 
 put it off a little longer : and remember that what-\ 
 foever final accident takes away all Hope from you, \ 
 if you ftay a little longer, and in the meanwhile j 
 bear it fweetly, it will alfo take away all Defpair too. 
 For when you enter into the regions of deatKryou 1 
 reft from all your labours and your fears. 
 
 5. Let them who are tempted to defpair of their 
 falvation, confider^how much Chrift fuffered to re- 
 deem us from fin and its eternal punifhment : and 
 he that confiders this mull; needs believe that the de- 
 fires which God had to fave us were not lefs than 
 infinite, and therefore not eafily to be fatisfied with- 
 out it. 
 
 6. Let no man defpair of God's mercies to forgive 
 him, unlefs he be fure that his fins are greater than 
 God's mercies. If they be not, wc have much rea- 
 fon to hope that the ftronger ingredient will prevail 
 fo long as we are in the time and ftate of repentance, 
 and within the poflibilities and latitude of the Co- 
 venant, and as long as any promife can but refledl 
 upon him with an oblique beam of comfort. Pof- 
 fibly the man may err in his judgment of circumftan- 
 ces, and therefore let him fear : but becauf e it is not 
 certain he is miftaken, let him not defpair.""^ 
 
 - .i i i^ii n I I Miiii jj i . .n ii )i« i r ■""■**■ I '"■■■ I ——... I ■.— 
 
 7: Oonlider that God, who knows all the events 
 of J^^qj^U^ y/hsLt thSjT^l condition fhall be, who 
 (hall he favf^^, ^T^4 yr|^ff will £ei^. yet he treateth ) 
 them as his own, calls them toTSe his own, offers 
 fair conditions as to his own, gives them bleffings, 
 arguments of rnercy, and inftances of fear to call 
 them off from death, and to call them home to life, 
 and in all this lliews no defpair of happinefs to them ; 
 and therefore much lefs ihould any man defpair 
 
tl 
 
 252 OF HOPE. C. 4. 
 
 ifor himfelf, fince he never was able to read the 
 I Scrolls of eternal predeftination. 
 "" 8. Remember that defpair belongs only to paf- 
 fionate Fools or Villains, {(ucKiT'werG^cM^^ 
 Judas) or elfe to Devils or damned perfons : and as 
 the hope of falvation is a good difpofition towards 
 I it ; fo is Defpair a certain confignation to eternal 
 \ ruin. A man may be danined for^d^fp^irin^ to^ 
 
 faved. Defpair is the proper paffion of 
 _^ ' .^ ^' damnation. God hath placed truth and | 
 j felicity in Heaven; curToJity and repentance upon Earth: \ 
 hut mifery and defpair are the portions of He I L 
 
 . Gather together into your fpirit and its trea- 
 fure-houfe [t he memor^ ^] not only all the pjomijfes^of 
 God, but alfo the remembrances of experience, and 
 the former fenfes of the Divine favours, that from 
 thence you may argue from times part to the pre- 
 fent, and enlarge to the future, and to greater blefT- 
 ings. For although the conjectures and expe^cSations 
 of Hope are not like the conclufions of Faith, yet 
 they are a helmet againfl: the fcorchings of Defpair 
 in temporal things, and an anchor of the Soul furc 
 and fteadfaft againft the fluduations of the Spirit in 
 rnatters of the Soul. S. Bernard reckons divers prin- 
 ciples of Hope by enumerating the injftances of the 
 Divine Mercy ; and we may by them reduce this 
 rule to practice in the following manner, i . God 
 hath preferved me from many fins : his mercies are 
 infinite : I hope he will ftill preferve me from more, 
 and for ever. *2. I have finned and God fmote 
 njejipt: his mercies are fl:ill over the penitent: I 
 hope he will deliver me from all the evils I have 
 deferved. He hath forgiven me many fins of malice. 
 
S. 2. OF HOPE. 253 
 
 and therefore furely he will pity my infirmities. 
 * 3. God vifited my heart and changed it : he loves 
 the work of his own hands, and fo my heart is now 
 become : I hope he will love this too. * 4. When 
 I repented he received me gracioufly ; and therefore 
 I hope if I do my endeavour he will totally forgive 
 me. * 5. He helped my flow and beginning en- 
 deavours ; and therefore I hope he will lead me to 
 perfection. * 6. When he had given me fome thing" 
 firft, then he gave me more : I hope therefore he\ 
 will keep me from falling, and give me the grace of 
 perfeverance. * 7. He hath chofen me to be a 
 Difciple of Chrifl's infl:itution ; he hath eledled me 
 to hjs Kingdom of grace; and therefore I hope alio 
 to the Kingdom of his glory. * 8. He d ied fo rme 
 when I was his enemy; and therefore I hopelie 
 will fave me when he Hath reconciled me to him, 
 and is become my friend. * 9. God hath given us 
 his Son ; how Jhould not he with him give us all things 
 elfe ? All thefe S. Bernard reduced to thefe three 
 Heads, as the infl:ruments of all our hopes : i . The 
 charity o f God adopting us, 2. The truth jDif^ his 
 p romife s, 3. The power of his performance : whicH 
 if any truly weighs, no infirmity or accident can 
 break his hopes into undifcernable fragments, but 
 fome good planks will remain after the greateft 
 florm and fhip wreck. This was Saint Paul's inftru- 
 ment : Experience begets hope, and hope maketh not 
 ajhamed, 
 
 10. Do thou take care only of thy duty, of the 
 means and proper inftruments of thy purpofe, and 
 leave the end to God : lay that up with him, and he 
 will take care of all that is entrufled to him : and this 
 
254 OF HOPE. C. 4. 
 
 being an adt of confidence in God, is alfo a means 
 oT fecurity to thee. 
 
 11. By fpecial arts of fpiritual prudence and ar- 
 guments fecure the confident belief of the Refurrec- 
 tion, and thou canft not but hope for every thing elfe 
 which you may reafonably expedt, or lawfully defire 
 upon the flock of the Divine mercies and promifes. 
 
 12. If a defpair feizes you in a particular tempo- 
 ral inftance, let it not defile thy fpirit with impure 
 mixture, or mingle in fpiritual confiderations ; but 
 rather let it make thee fortify thy Soul in matters of 
 Religipp, that by being thrown out of your Earthly 
 dwelling and confidence, you may retire into the 
 flrengths of grace, and hope the more ftrongly in 
 that, by how much you are the more defeated in 
 this, that defpair of a fortune or a fuccefs may be- 
 come the neceffity of all virtue. 
 
 SECT. III. 
 
 Of Charity, or the Love of God, 
 
 OVE is the greateft thing that God can 
 give us, for himfelf is Love ; and it is the 
 §^yi greateft thing we can give to God, for it 
 will alfo give ourfelves, and carry with it all that is 
 ours. The Apoftle calls it the band of perfed:ion ; 
 it is the Old, and it is the New, and it is the Great 
 Commandment, and it is all the Commandments, for 
 it is the fulfilling of the Law. It does the work of 
 all other graces, without any inftrument but its own 
 immediate virtue. For as the love to fin makes a 
 
S. 3. OF CHARirr, 255 
 
 man fin againfl: all his own Reafon, and all the dif- 
 courfes ofwifdom, and all the advices of his friends, 
 and without temptation, and without opportunity : 
 fo does the love of God ; it makes a man chafte 
 without the laborious arts of fading and exterior 
 difciplines, temperate in the midft of feafts, and is 
 ad:ive enough to choofe it without any intermedial 
 appetites, and reaches at Glory through the very heart 
 of Grace, without any other arms but thofe of Love. 
 It is a grace that loves God for himfelf, and our 
 Neighbours for God. The confideration of God's 
 goodnefs and bounty, the experience of thofe pro- 
 fitable and excellent emanations from him, may be, 
 and moft commonly are, the firft motive of our 
 Love : but when we are once entered, and have 
 tafted the goodnefs of God, we love the fpring for 
 its own excellency, pafling from paflion to reafon, 
 from thanking to adoring, from fenfe to fpirit, from 
 confidering ourfelves to an union with God : and 
 this is the image and little reprefentation of Heaven: 
 it is beatitude in pifture, or rather the infancy and 
 beginnings of glory. 
 
 We need no incentives by way of fpecial enume- 
 ration to move us to the love of God, for we cannot 
 love anything for any reafon real or imaginary, but 
 that excellence is infinitely more eminent in God. 
 There can but two things create Love, PerfeBion 
 and Ufefulnefs : to which anfwer on our part, i . Ad- 
 miration, and 2. Dejire ; and both thefe are centred 
 in Love. For the entertainment of the Jirji, there is 
 in God an infinite nature, Immenfity or vaflnefs with- 
 out extenfion or limit. Immutability, Eternity, Om- 
 nipotence, Omnifcience, Holinefs, Dominion, Pro- 
 
256 OF CHARITT, OR C. 4. 
 
 vidence, Bounty, Mercy, Juftice, Perfection in him- 
 felf, and the End to which all things and all aftions 
 muft be dired:ed, and will at laft arrive. The con- 
 fideration of which may be heightened, if we con- 
 fider our diftance from all thefe glories ; Our fmall- 
 nefs and limited nature, our nothing, our inconftancy, 
 our age like a fpan, our weaknefs and ignorance, 
 our poverty, our inadvertency and inconfideration, 
 our difabilities and difafFedions to do good, our harih 
 natures and unmerciful inclinations, our univerfal 
 iniquity, and our neceffities and dependencies, not 
 only on God originally and eflentially, but even our 
 need of the meaneft of God's creatures, and our 
 being obnoxious to the weakefl: and moft contemp- 
 tible. ^Mt for the entertainment ofthefecondy we may 
 confider that in him is a torrent of pleafure for the 
 voluptuous, he is the fountain of honour for the am- 
 bitious, an inexhauftible treafure for the covetous. 
 Our vices are in love with fantaftic pleafures and 
 images of perfedion, which are truly and really to 
 be found nowhere but in God, And therefore our 
 virtues have fuch proper objedls, that it is but rea- 
 fonable they fhould all turn into Love : for certain 
 it is that this Love will turn all into virtue. For in the 
 fcrutinies of rip;hteoufnefs and iude- 
 
 S. Aug. 1. 2. yjyr, . ? . 7 , , ° 
 
 Confef. c. 6. "lent, 14' lien it ts enquired whether fuch 
 a perfon be a good man or no, the mean- 
 ing is not. What does he believe ? or what does he hope ? 
 but what he loves, 
 
 The A5is of Love to God are, 
 I . Love does all things which may pleafe the be- 
 loved perfon ; it performs all his commandments : 
 
S. 3. THE LOVE OF GOD. i^l 
 
 and this is one of the greateft inftances and arguments 
 of our love that God requires of us, [This is Love, 
 that we keep his commandments.] Love is obedient, 
 
 2. It does all the intimations and fecret fignifica- 
 tions of his pleafure w^hom we love ; and this is an 
 argument of a great degree of it. The firft inftance 
 is it that makes the love accepted : but this gives a 
 greatnefs and fingularity to it. The firft is the leaft, 
 and lefs than it cannot do our duty : but without this 
 fecond we cannot come to perfedlion. Great Love 
 is alfo pliant and inquijitive in the inftances of its ex- 
 preffion. 
 
 3. Love gives away all things, that fo he may ad- 
 vance the intereft of the beloved perfon : it relieves 
 all that he would have relieved, and fpends itfelf in 
 fuch real fignifications as it is enabled withal. He 
 never loved God that will quit anything of his Reli- 
 gion to fave his money. Love is always liberal and 
 communicative. 
 
 4. It fuffers all things that are impofed by its be- 
 loved, or that can happen for his fake, or that inter- 
 vene in his fervice, cheerfully, fweetly, willingly, 
 expecfling that God fliould turn them into good, and 
 inftruments of felicity. Charity hopeth 
 
 all things^ endureth all things. Love is ^ °^" '^* 
 patient and content with anything, fo it be together 
 with its beloved. 
 
 5. Love is alfo impatient of anything that may 
 difpleafe the beloved perfon, hating all fin as the 
 enemy of its friend ; for love contrails all the fame 
 relations, and marries the fame friendftiips and the 
 fame hatreds ; and all affedion to a fin is perfecflly 
 inconfiftent with the love of God. Love is not di- 
 
258 OF CHARITT, OR C, 4. 
 
 vided between Go J and Gobi's enemy : we muft love 
 God with all our heart, that is, give him a whole 
 and undivided aiFecflion, having love for nothing elfe 
 but fuch things which he allows, and which he com- 
 mands, or loves himfelf. 
 
 6. Love endeavours for ever to be prefenty to con- 
 verfe with, to enjoy, to be united with its objedl. 
 Loves to be talking of him, reciting his praifes, tell- 
 ing his ftories, repeating his words, imitating his 
 geftures, tranfcribing his copy in everything ; and 
 every degree of union and every degree of likenefs 
 is a degree of love ; and it can endure anything but 
 the difpleafure and the abfence of its beloved. For 
 we are not to ufe God and Religion as men ufe per- 
 fumes, with which they are delighted when they 
 have them, but can very well be without them. 
 True Charity is reftlefs till it enjoys God in fuch in- 
 
 Amorisutmorfumqui ftauces iu which it wauts him : it 
 verefenfeiit. jg uj^^ huugcr and thirft, it muft 
 
 be fed or it cannot be anfwered, and nothing can 
 fupply the prefence, or make recompenfe for the ab- 
 fence of God, or of the eifedis of his favour, and the 
 light of his countenance. 
 
 7. True Love in all accidents look^s upon the beloved 
 per/on, and obferves his countenance, and how he 
 approves or difapproves it, and accordingly looks fad 
 or cheerful. He that loves God is not difpleafed at 
 thofe accidents which God choofes, nor murmurs at 
 thofe changes which he makes in his family, nor 
 envies at thofe gifts he beftows ; but choofes as he 
 likes, and is ruled by his judgment, and is perfectly 
 of his perfuafion, loving to learn where God is the 
 Teacher, and being content to be ignorant or filent 
 where he is not pleafed to open himfelf. 
 
S. 3. THE LOVE OF GOD, 259 
 
 8. Love is curious of little things, of circumftances 
 and meafures, and little accidents, not allowing to 
 itfelf any infirmity which it ftrives ^^^^^^^^^^ ^^^^^ ^^^_ 
 not to mafter, aimine at what it ■ men de fuo Apoiiine, ad- 
 
 t , J^. f, jicit ex Herodotoquafi de 
 
 cannot yet reach, defiring to be of fuo, De eo os meum con- 
 
 ■I . 1 . 1 r tinens efto. 
 
 an angelical purity, and or a per- 
 fect innocence, and a Seraphical fervour, and fears 
 every image of offence ; is as much afflidied at an 
 idle word as fome at an adl of adultery, and will not 
 allow to itfelf fo much anger as will difturb a child, 
 nor endure the impurity of a dream. And this is 
 the curiofity and nicenefs of divine Love ; this is the 
 fear of God, and is the daughter and produdiion of 
 Love. 
 
 T^he Meafures and Rules of Divine Love, 
 
 But becaufe this paffion is pure as the brighteft 
 and fmootheft mirror, and therefore is apt to be ful- 
 lied with every impurer breath, we muft be careful 
 that our love to God be governed by thefe meafures. 
 
 I . That our Love be fweet, even, and full of tran- 
 quillity, having in it no violences or tranfportations, 
 but going on in a courfe of holy aftions : and duties 
 which are proportionable to our condition and pre- 
 fent ftate ; not to fatisfy all the defire, but all the 
 probabilities and meafures of our ftrength. A new 
 beginner in Religion hath paffionate and violent de- 
 fires ; but they muft not be the meafure of his 
 adlions : But he muft confider his ftrength, his late 
 ficknefs and ftate of death, the proper temptations of 
 his condition, and ftand at firft upon his defence ; 
 not go to ftorm a ftrong Fort, or attack a potent 
 enemy, or do heroical adtions, and fitter for giants in 
 
26o OF CHARirr, OR C. 4. 
 
 Religion. Indifcreet violences and untimely for- 
 wardnefs are the rocks of Religion, againft which 
 tender fpirits often fufFer fhipwreck. 
 
 2. Let our Love be prudent and w^ithout illufion : 
 that is, that it exprefs itfelf in fuch inftances which 
 God hath chofen, or which we choofe ourfelves by 
 proportion to his rules and meafures. Love turns 
 into doting, when Religion turns into Superftition. 
 No degree of Love can be imprudent, but the ex- 
 preffions may : we cannot love God too much, but 
 we may proclaim it in indecent manners. 
 
 3 . Let our Love be firm, conftant, and infepara- 
 ble ; not coming and returning like the tide, but de- 
 fending like a never-failing river, ever running into 
 the Ocean of Divine excellency, paffing on in the 
 channels of duty and a conftant obedience, and never 
 ceafing to be what it is, till it comes to what it de- 
 fires to be ; ftill being a river till it be turned into 
 fea and vaftnefs, even the immenfity of a blefl^ed 
 Eternity. 
 
 Although the confideration of the Divine excel- 
 lencies and mercies be infinitely fufficient to produce 
 in us love to God (who is invifible and yet not dif- 
 tant from us, but we feel him in his bleflings, he 
 dwells in our hearts by faith, we feed on him in the 
 Sacrament, and are made all one with him in the 
 incarnation and glorifications o£ Jefus ;) yet that we 
 may the better enkindle and increafe our love to 
 God, the following advices are not ufelefs. 
 
S, 3. THE LOVE OF GOD. 261 
 
 He/ps to increafe our Love to God, by way of 
 Exercife, 
 
 J . Cut off all earthly and fenfual loves, for they 
 pollute and unhallow the pure and Spiritual love. 
 Every degree of inordinate afFed:ion to the things of 
 this world, and every ad: of love to a fin, is a per- 
 fect enemy to the love of God : and it is a great 
 fhame to take any part of our affedlion from the eter- 
 nal God, to beflow it upon his creature in defiance 
 of the Creator ; or to give it to the Devil, our open 
 enemy, in difparagement of him who is the fountain 
 of all excellencies and Celeftial amities. 
 
 2. Lay fetters and reftraints upon the imaginative 
 and fantaftic part ; becaufe our fancy being an im- 
 perfed: and higher faculty is ufually pleafed with the 
 entertainment of fhadows and gauds : and becaufe 
 the things of the world fill it with fuch beauties and 
 fantaftic imagery, the fancy prefents fuch objedts 
 as amiable to the affedions and eledive powers. 
 Perfons of fancy, fuch as are women and children, 
 have always the moft violent loves : but therefore if 
 we be careful with what reprefentments we fill our 
 fancy, we may the fooner redify our loves. To this 
 purpofe it is good that we tranfplant the inftruments 
 of fancy into Religion: and for this reafon mufic 
 was brought into Churches, and ornaments, and per- 
 fumes, and comely garments and folemnities, and 
 decent ceremonies, that the bufy and lefs difcerning 
 fancy being bribed with its proper objeds may be 
 inftrumental to a more celeftial and fpiritual love. 
 
 3. Remove folitude or worldly cares, and multi- 
 tudes of fecular bufinefles : for if thefe take up the 
 
262 OF CHARirr, OR C. 4. 
 
 intention and application of our thoughts and our 
 employments, they will alfo poffefs our paffions, 
 which, if they be filled with one objedl, though ig- 
 noble, cannot attend another, though more excellent. 
 We always contrad: a friendfhip and relation with 
 thofe with whom we converfe : our very country is 
 dear to us for our being in it ; and the Neighbours 
 of the fame Village, and thofe that buy and fell with 
 us have feized upon fome portions of our love : and 
 therefore if we dwell in the aflfairs of the World, we 
 fhall alfo grow in love with them ; and all our love 
 or all our hatred, all our hopes or all our fears, which 
 the eternal God would willingly fecure to himfelf, 
 and efteem amongft his treafures and precious things, 
 fhall be fpent upon trifles and vanities. 
 
 4. Do not only choofe the things of God, but fe- 
 cure your inclinations and aptneifes for God and for 
 Religion. For it will be a hard thing for a man to 
 do fuch a perfonal violence to his firft defires, as to 
 choofe whatfoever he hath no mind to. A man will 
 many times fatisfy the importunity and daily folici- 
 tations of his firft longings : and therefore there is 
 nothing can fecure our loves to God, but flopping 
 the natural fountains, and making Religion to grow 
 near the firft defires of the Soul. 
 
 5. Converfe with God by frequent prayer. In 
 particular, defire that your defires be right, and love 
 to have your afi^edtions regular and holy. To which 
 purpofe make very frequent addrefl^es to God by 
 ejaculations and communions, and an afliduous daily 
 devotion : Difcover to him all your wants, complain 
 to him of all your afironts ; do as Hezekiah did, lay 
 your misfortunes and your ill news before him. 
 
S, 3. THE LOVE OF GOD. 263 
 
 fpread them before the Lord; call to him for health, 
 run to him for counfel, beg of him for pardon : and 
 it is as natural to love him to whom we make fuch 
 addreffes, and of whom we have fuch dependencies, 
 as it is for children to love their parents. 
 
 6. Coniider the immeniity and vaftnefs of the Di- 
 vine Love to us, expreffed in all the emanations of 
 his Providence; i. In his Great ion y 2. In his confer- 
 vation of us. For it is not my Prince, or my Patron, 
 or my Friend that fupports me, or relieves my needs ; 
 but God, who made the Corn that my friend fends 
 me, who created the Grapes, and fupported him who 
 hath as many dependences, and as many natural ne- 
 ceffities, and as perfedl difabilities as myfelf. God 
 indeed made him the inftrument of his providence 
 to me, as he hath made his own Land or his own 
 Cattle to him : with this only difference, that God 
 by his miniflration to me intends to do him a favour 
 and a reward, which to natural inftruments he does 
 not. 3. In giving his Sony 4. In forgiving our fnsy 
 5. In adopting us to glory ; and ten thoufand times 
 ten thoufand little accidents and incidents happening 
 in the doing every of thefe : and it is not poffible but 
 for fo great love we fhould give love again, for God 
 we jChould give Many for felicity we fhould part with 
 
 our mifery. Nay, fo ?reat is the ^ ^ 
 
 love or the holy jejusy Ood incar- po apud Dionyfiumepift. 
 nate, that he would leave all his ^ ^"^^^ '"'"* 
 triumphant glories, and die once more for Man, if it 
 were neceffary for procuring felicity to him. 
 
 In the ufe of thefe inftruments Love will grow in 
 feveral knots and fleps, like the Sugar-canes oi India y 
 according to a thoufand varieties in the perfon loving; 
 
264 OF CHARITT, OR C, 4. 
 
 and it will be great or lefs in feveral perfons, and in 
 the fame, according to his growth in Chriftianity. 
 But in general difcourfing there are but two ftates of 
 Love, and thofe are Labour of love, and the Zeal of 
 love : the firfl is duty, the fecond is perfecfbion. 
 
 The two States of Love to God. 
 
 The leaft love that is muft be obedient ^ pure ^Jim^ 
 ple^ and com7nunicative : that is, it muft exclude all 
 aiFeftion to fin, and all inordinate affeftion to the 
 World, and muft be expreflive according to our 
 power in the inftances of duty, and muft be love for 
 love's fake : and of this love Martyrdom is the high- 
 eft inftance, that is, a readinefs of mind rather to 
 fuffer any evil than to do any. Of this our blefl^ed 
 Saviour affirmed, That no man had greater love tha?i 
 this : that is, this is the higheft point of duty, the 
 greateft love that God requires of Man. And yet 
 he that is the moft imperfed:, muft have this love 
 alfo in preparation of mind, and muft differ from an- 
 other in nothing, except in the degrees of prompt- 
 nefs and alacrity. And in this fenfe, he that loves 
 God truly, (though but with a beginning and tender 
 love) yet he loves God with all his heart, that is, 
 with that degree of love which is the higheft point 
 of duty, and of God's charge upon us ; and he that 
 loves God with all his heart, may yet increafe with 
 the increafe of God : juft as there are degrees of love 
 to God among the Saints, and yet each of them love 
 him with all their powers and capacities. 
 
 2. But the greater ftate of love is the zeal of love, 
 which runs out into excrefcences and fuckers, like a 
 
S. 3. THE LOVE OF GOD, 265 
 
 fruitful and pleafant tree, or burfting into gums, and 
 producing fruits, not of a monftrous, but of an ex- 
 traordinary and heroical greatnefs. Concerning which 
 thefe cautions are to be obferved. 
 
 Cautions and Rules concerning ZeaL 
 
 1 . If Zeal be in the beginnings of our fpiritual 
 birth, or be fhort, fudden and K.xc\jHT3Cnxoj;.9«.ivT« 
 tranfient, or be a confequent of a ^^^'r^-^^^'- Gai.4.18. 
 man's natural temper, or come upon any caufe but 
 after a long growth of a temperate and well-regu- 
 lated love, it is to be fufpecled for paffion and fro- 
 wardnefs, rather than the vertical point of love. 
 
 2. That Zeal only is good which in a fervent love 
 hath temperate expreffions. For let the aiFeftion 
 boil as high as it can, yet if it boil over into irregu- 
 lar and ftrange actions, it will have but few, but will 
 need many excufes, Elijah was zealous for the Lord 
 of Hofts, and yet he was fo tranfported with it, that 
 he could not receive anfwer from God, till by mufic 
 he was recompofed and tamed : and Mofes broke both 
 the Tables of the Law by being paffionately zealous 
 againft them that brake the firft. 
 
 3 . Zeal muft fpend its greateft heat principally in 
 thofe things that concern ourfelves ; but with great 
 care and reftraint in thofe that concern others. 
 
 4. Remember that Zeal being an excrefcence of 
 Divine Love, muft in no fenfe contradidt any adtion 
 of Love. Love to God includes Love 
 
 to our Neighbour, and therefore no 
 
 pretence of zeal for God's glory muft make us un- 
 
266 ZEAL, C. 4. 
 
 charitable to our brother; for that isjuft fo pleafing 
 to God, as hatred is an ad: of Love. 
 
 5. That zeal that concerns others, can fpend itfelf 
 in nothing but arts and adions and charitable inftru- 
 ments for their good : and when it concerns the 
 good of many that one fhould fuifer, it muft be done 
 by perfons of a competent authority, and in great 
 neceffity, in feldom inftances, according to the Law 
 of God or Man ; but never by private right, or for 
 trifling accidents, or in miftaken propoiitions. The 
 Zealots in the Old Law had authority to transfix and 
 flab fome certain perfons : but God gave them war- 
 rant ; it was in the cafe of Idolatry, or fuch notojious 
 Jiuge crimes, the danger of which was infupportable, 
 and the cognizance of which was infallible : and yet 
 that warrant expired with the Synagogue. 
 
 6. Zeal in the inftances of our own duty and per- 
 fonal deportment is more fafe than in matters of 
 counfel, and actions befides our juft duty, and tend- 
 ing towards perfecflion. Though in thefe inftances 
 there is not a diredl fin, even where the zeal is lefs 
 wary, yet there is much trouble and fome danger : 
 (as if it be fpent in the too forward vows of Chaftity, 
 and reftraints of natural and innocent liberties.) 
 
 7. Zeal may be let loofe in the inftances of inter- 
 nal, perfonal, and fpiritual actions, that are matters 
 of diredl duty ; as in prayers, and afts of adoration, 
 and thankfgiving, and frequent addrefi^es : provided 
 no indired: ad pafs upon them to defile them ; fuch 
 as complacency, and opinions of fandity, cenfuring 
 others, fcruples and opinions of neceflity, unnecefiary 
 fears, fuperftitious numberings of times and hours : 
 
S, 3. ZEAL. 267 
 
 but let the zeal be as forward as it will, as devout as 
 it will, as Seraphical as it will, in the dired: addrefs 
 and intercourfe with God, there is no danger, no 
 tranfgreffion. Do all the parts of Lavora come fe tu ha- 
 your duty as earneftly as if the fal- it.rrrreT wfli 
 vation of all the world, and the ^ "^^^^^ ^^ ^^«^^- 
 whole glory of God, and the confufion of all Devils, 
 and all that you hope or defire did depend upon 
 every one acftion. 
 
 8. Let Zeal be feated in the will and choice, and 
 regulated with prudence and a fober underftanding, 
 not in the fancies and affeftions ; for 
 thefe will make it full of noife and 
 empty of profit, but that will make it deep and 
 fmooth, material and devout. 
 
 The fum is this : The Zeal is not a direft duty, 
 nowhere commanded for itfelf, and is nothing but a 
 forwardnefs and circumftance of another duty, and 
 therefore is then only acceptable when Tit. 2. 14. 
 it advances the Love of God and our ^*^^- '^' '^• 
 Neighbours, whofe circumftance it is. That Zeal 
 is only fafe, only acceptable, which increafes Charity 
 direcftly; and becaufe love to our Neighbour and 
 obedience to God are the two great portions of cha- 
 rity, we muft never account our Zeal to be good, 
 but as it advances both thefe, if it be in a matter that 
 relates to both ; or feverally, if it relates feverally. 
 S. Paul's Zeal was expreifed in preaching without 
 any offerings or ftipend, in travelling, in fpending 
 and being fpent for his flock, in fuffering, in being 
 willing to be accurfed for love of the people of God 
 and his country-men. Let our Zeal be as great as 
 
268 ZEAL, C. 4. 
 
 his was, fo it be in affections to others, but not at 
 
 all in angers againft them : In the iirft there is no 
 
 danger ; in the fecond there is no 
 
 or. 7. II. f^f^^y^ i^ brief, let your Zeal (if it 
 
 muft be expreffed in anger) be always more fevere 
 againft thyfelf than againft others. 
 
 ^ T/ie other part of Love to God is Love to our 
 Neighbour ^ for which I have referved the Pa- 
 ragraph of Alms, 
 
 Of the external ASiions of Religion, 
 
 Religion teaches us to prefent to God our bodies 
 as well as our Souls ; for God is the Lord of both : 
 and if the body ferves the Soul in acftions natural and 
 civil and intelleftual, in muft not be eafed in the 
 only offices of Religion, unlefs the body fliall exped: 
 no portion of the rewards of Religion, fuch as are 
 refurredlion, re-union, and glorification. 
 Our bodies are to God a living facrifice : 
 and to prefent them to God is holy and acceptable. 
 
 The actions of the body as it ferves to Religion, 
 and as it is diftinguiflied from Sobriety and Juftice, 
 either relate to the Word of God, or to Prayer, or to 
 Repentance, and make thefe kinds of external ac- 
 tions of Religion. i. Reading and hearing the 
 Word of God; 2. Fafting and corporal aufterities, 
 called by S. Paul^ bodily exercife ; 3. Feafting, or 
 keeping days of public joy and thankfgiving. 
 
S, 4. OF READING, HEARING, &c. 269 
 
 SECT. IV. 
 
 Of Reading or Hearing the Word of God. 
 
 EADING and Hearing the Word of God 
 are but the feveral circumftances of the 
 fame duty; inftrumental efpecially to Faith, 
 but confequently to all other graces of the Spirit. 
 It is all one to us whether by the eye or by the ear 
 the Spirit conveys his precepts to us. If we hear 
 Saint Paul faying to us, that [Whoremongers and 
 Adulterers God will judge'\ or read it in one of his 
 Epiftles : in either of them we are equally and fuf- 
 ficiently inftrufted. The Scriptures read are the 
 fame thing to us which the fame doftrine was when 
 it was preached by the Difciples of our bleffed Lord; 
 and we are to learn of either with the fame difpofitions. 
 There are many that cannot read the Word, and 
 they muft take it in by the ear ; and they that can 
 read find the fame Word of God by the eye. It is 
 neceifary that all men learn it in fome way or other, 
 and it is fufficient in order to their pradlice that 
 they learn it any way. The Word of God is all thofe 
 Commandments and Revelations, thofe promifes and 
 threatnings, the ftories and fermons recorded in the 
 Bible : nothing elfe is the Word of God, that we know 
 of by any certain inftrument. The good books and 
 fpiritual difcourfes, the Sermons or Homilies written 
 or fpoken by men, are but the Word of men, or rather 
 explications of, and exhortations according to the 
 
270 READING OR HEARING C. 4. 
 
 Word of God: but of themfelves they are not the 
 Word of God, In a Sermon, the Text only is in a 
 proper fenfe to be called Gois Word: and yet good 
 Sermons are of great ufe and convenience for the ad- 
 vantages of Religion. He that preaches an hour 
 together againft drunkennefs with the tongue of men 
 or Angels, hath fpoke no other word of God but this, 
 \Be not drunk with wine wherein there is excefs ;] and 
 he that writes that Sermon in a book, and publifhes 
 that book, hath preached to all that read it a louder 
 Sermon than could be fpoken in a Church. This I 
 fay to this purpofe, that we may feparate truth from 
 error, popular opinions from fubftantial Truths : For 
 God preaches to us in the Scripture, and by his fecret 
 affiftances and fpiritual thoughts and holy motions : 
 Good men preach to us when they by popular argu- 
 ments and human arts and compliances expound and 
 prefs any of thofe dodtrines which God hath preached 
 unto us in his holy Word. But 
 
 1 . The Holy Ghoft is certainly the beft Preacher 
 in the world, and the words of Scripture the beft 
 Sermons. 
 
 2. All the dodlrine of Salvation is plainly fet down 
 there, that the moft unlearned perfon by hearing it 
 read, may underftand all his duty. What can be plainer 
 fpoken than this, [Thou /halt not kill. Be not drunk 
 with wine, Hujbands love your Wives, Whatfoever ye 
 would that men JJjould do to you, doyefo to them F] The 
 wit of man cannot more plainly tell us our duty, or 
 more fully, than the Holy Ghoft hath done already. 
 
 3. Good fermons and good books are of excellent 
 ufe : but yet they can ferve no other end but that we 
 pracSife the plain dodrines of Scripture. 
 
5.4. "THE WORD OF GOD. 271 
 
 4. What Abraham in the parable faid concerning 
 the brethren of the rich man, is here very proper : 
 They have Mofes and the Prophets y let 
 
 77 7 7^ -r T r n Luke i6. 29, 31. 
 
 them hear them : But tj they rejuje to 
 
 hear thefe^ neither will they believe though one Jhould 
 
 arife from the dead to preach unto them. 
 
 5. Reading the holy Scriptures is a duty expreflly 
 ^commanded us, and is called in Scrip- » Deut. 31. u. 
 ture [Preaching .*] all other preaching is ^"^^ ^4-- 4-5. 
 the effed: of human fkill and induftry, Aasis.zi. 
 and although of great benefit, yet it is R^v i. 3. 
 
 but an Ecclefiaftical ordinance; the Law * i"^-?-!- 
 of God concerning Preaching being exprefled in the 
 matter of reading the Scriptures, and hearing that 
 Word of God which is, and as it is there defcribed. 
 But this duty is reduced to practice in the follow- 
 ing Rules. 
 
 Rules for Hearing or Reading the Word of God. 
 
 1 . Set apart fome portion of thy time, according 
 to the opportunities of thy calling and neceflary em- 
 ployment, for the reading of holy Scripture ; and, if 
 it be poffible, every day read or hear fome of it read: 
 you are fure that book teaches all truth, commands 
 all holinefs, and promifes all happinefs. 
 
 2. When it is in your power to choofe, accuflom 
 yourfelf to fuch portions which are moft plain and 
 certain duty, and which contain the ftory of the Life 
 and Death of our blefled Saviour. Read the Gofpels, 
 the Pfalms of David; and efpecially thofe portions 
 of Scripture which by the wifdom of the Church 
 are appointed to be publicly read upon Sundays and 
 
272 READING OR HEARING C, 4. 
 
 Holydays, viz, the Epiftles and Gofpels. In the 
 choice of any other portions you may advife with a 
 Spiritual Guide, that you may fpend your time with 
 moft profit. 
 
 3. Fail not diligently to attend to the reading of 
 holy Scriptures upon thofe days wherein it is moft 
 publicly and folemnly read in Churches : for at fuch 
 times, befides the learning our duty, we obtain a 
 bleffing along with it, it becoming to us upon thofe 
 days a part of the folemn Divine worfhip. 
 
 4. When the Word of God is read or preached 
 to you, be fure you be of a ready heart and mind, 
 free from worldly cares and thoughts, diligent to 
 hear, careful to mark, ftudious to remember, and 
 defirous to pracSlice all that is commanded, and to 
 live according to it : Do not hear for any other end 
 but to become better in your life, and to be inftrudled 
 in every good work, and to increafe in the love and 
 fervice of God. 
 
 5. Beg of God by prayer that he would give you 
 the fpirit of obedience and profit, and that he would 
 by his Spirit write the Word in your heart and that 
 you defcribe it in your life. To which purpofe ferve 
 yourfelf of fome aifeftionate ejaculations to that pur- 
 pofe, before and after this duty. 
 
 Concerning fpirit ua I Books and ordinary Sermons y take 
 in thefe Advices alfo, 
 
 6. Let not a prejudice to any man's perfon hinder 
 thee from receiving good by his doftrine, if it be 
 according to godlinefs : (but if occafion offer it, or 
 efpecially if duty prefent it to thee, that is if it be 
 
S. 4. THE WORD OF GOD. 273 
 
 preached in that affembly where thou art bound to 
 be prefent) accept the word preached as a meffage 
 from God, and the Minifter as his Angel in that 
 miniftration. . 
 
 7. Confider and remark the doftrine that is repre- 
 fented to thee in any difcourfe ; and if the preacher 
 adds accidental advantages, anything to comply with 
 thy weaknefs, or to put thy fpirit into action, or holy 
 refolution, remember it, and make ufe of it. But 
 if the Preacher be a weak perfon, yet the text is the 
 doftrine thou art to remember : that contains all thy 
 duty, it is worth thy attendance to hear that fpoken 
 often, and renewed upon thy thoughts : and though 
 thou beeft a learned man, yet the fame thing which 
 thou knoweft already, if fpoken by another, may be 
 made adive by that application. I can better be 
 comforted by my own confideration, if another hand 
 applies them, than if I do it myfelf ; becaufe the 
 Word of God does not work as a natural agent, but 
 as a Divine inftrument : it does not prevail by the 
 force of deduftion and artificial difcourfings only, but 
 chiefly by way of bleffing in the ordinance, and in 
 the miniftry of an appointed perfon. At leaft obey 
 the public order, and reverence the conftitution, and 
 give good example of humility, charity and obe- 
 dience. 
 
 8. When Scriptures are read, you are only to en- 
 quire with diligence and modefty into the meaning 
 of the Spirit : but if Homilies or Sermons be made 
 upon the words of Scripture, you are to confider 
 whether all that be fpoken be conformable to the 
 Scriptures. For although you may pracflife for human 
 reafons, and human arguments minifl:ered from the 
 
274 THE WORD OF GOD. C. 4. 
 
 Preacher's art ; yet you muft pradtife nothing but 
 the command of God, nothing but the Dodlrine of 
 Scripture, that is, the Text. 
 
 9. Ufe the advice of fome fpiritual or other pru- 
 dent man for the choice of fuch fpiritual books 
 which may be of ufe and benefit for the edification 
 of thy fpirit in the ways of holy living ; and efteem 
 that time well accounted for that is prudently and 
 afl^edlionately employed in hearing or reading good 
 books and pious difcourfes ; ever remembering that 
 God by hearing us fpeak to him in prayer, obliges us 
 to hear him fpeak to us in his Word, by what inftru- 
 ment foever it be conveyed. 
 
 SECT. V. 
 
 OfFafiing. 
 
 ASTING, if it be confidered in itfelf with- 
 out relation to fpiritual ends, is a duty 
 nowhere enjoined or counfelled. But 
 Chriftianity hath to do with it as it may be made 
 an inflrument of the Spirit by fubduing the lufts 
 of the flefh, or removing any hindrances of Religion. 
 And it hath been pradlifed by all ages of the Church, 
 and advifed in order to three miniftries, i . to Prayer, 
 2. to Mortification of bodily lufts, 3. to Repentance: 
 and it is to be pradlifed according to the following 
 meafures. 
 
 Rules for Chrijiian Fajiing, 
 
 I . Fafting in order to Prayer is to be meafured by 
 the proportions of the times of prayer; that is, it ought 
 to be a total faft from all things during the folemnity 
 
S. 5. OF FASTING, 275 
 
 (unlefs a probable neceffity intervene). Thus tht jfews 
 ate nothing upon the Sabbath-days till their great 
 offices were performed, that is, about the fixth hour: 
 and S. Peter ufed it as an argument that the Apoftles 
 in Pentecoft were not drunk, becaufe it was but the 
 third hour of the day, of fuch a day in which it was 
 not lawful to eat or drink till the fixth hour : and 
 the Jews were offended at the difciples for plucking 
 the ears of corn on the Sabbath early in the morn- 
 ing, becaufe it was before the time in which by their 
 cuftoms they efteemed it lawful to break their faft. 
 In imitation of this cuftom, and in profecution of the 
 reafon of it, the Chriftian Church hath religioufly 
 obferved fafting before the holy Communion ; and 
 the more devout perfons (though without any obli- 
 gation at all) refufed to eat or drink till they had 
 finifhed their morning devotions : and further yet 
 upon days of public Humiliation, which are defigned 
 to be fpent wholly in Devotion, and for the averting 
 God's judgments (if they were imminent) fafting is 
 commanded together with prayer ; commanded (I 
 fay) by the Church to this end, that the fpirit might 
 be clearer and more Angelical when it is quitted in 
 fome proportions from the loads of flefh. 
 
 2. Fafting, when it is /;; order to Prayer y muft be 
 a total abftinence from all meat, or elfe an abatement 
 of the quantity : for the help which fafting does to 
 prayer cannot be ferved by changing flefli into fifh, or 
 milk-meats into dry diet, but by turning much into 
 little, or little into none at all, during the time of 
 folemn and extraordinary prayer. 
 
 3. Fafting, as it is injlrumental to Prayer^ muft be 
 attended with other aids of the like virtue and effi- 
 cacy ; fuch as are removing for the time all worldly 
 
276 OF FASTING, C. 4. 
 
 cares and fecular bufineffes ; and therefore our blefled 
 Saviour enfolds thefe parts within the fame caution, 
 [Take heed lejl your hearts be overcharged with fur- 
 feiting and drunkennefs, and the cares of this world, 
 and that day overtake you unawares,"] To which add 
 alms ; for upon the wings of faft- 
 
 Jejunium fine eleemo- . , , « - • r ii* 
 
 fyna, lampas fine oieo. lug and alms holy prayer infalh- 
 ^' ^^' bly mounts up to Heaven. 
 
 4. When Fafling is intended to ferve the duty of 
 Repentance^ it is then beft chofen when it is fhort, 
 iharp and efFed:ive ; that is, either a total abflinence 
 from all nourifhment (according as we fhall appoint, 
 or be appointed) during fuch a time as is feparate for 
 the folemnity and attendance upon the employment : 
 or if we fhall extend our feverity beyond the folemn 
 days, and keep our anger againft our fin, as we are 
 to keep our forrow, that is, always in readinefs, and 
 often to be called upon ; then to refufe a pleafant 
 morfely to abftain from the bread of our defires, and 
 only to take wholefome and lefs-pleafing nourifh- 
 ment, vexing our appetite by the refufing a lawful 
 fatisfaftion, fince in its petulency and luxury it preyed 
 upon an unlawful. 
 
 5. Fafling defgned for repentance mufl be ever 
 joined with an extreme care that we fafl from fin : 
 for there is no greater folly or indecency in the world, 
 than to commit that for which I am now judging 
 and condemning myfelf. This is the beft Faft, and 
 the other may ferve to promote the intereft of this, 
 by encreafing the difafi'edion to it, and multiplying 
 arguments againft it, 
 
 6. He that fafl s for repentance muft, during that 
 folemnity, abftain from all bodily delights, and the 
 
S. 5. OF FASTING. 277 
 
 fenfuality of all his fenfes and his appetites : for a 
 man muft not, when he mourns in his Faft, be 
 merry in his fport : weep at dinner, and laugh all 
 day after ; have a filence in his kitchen, and mufic 
 in his chamber; judge the ftomach and feaft the 
 other fenfes. I deny not but a man may in a lingle 
 inflance punifh a particular fin with a proper inftru- 
 ment. If a man have offended in his palate, he may 
 choofe to faft only ; if he have finned in foftnefs and 
 in his touch, he may choofe to lie hard, or work 
 hard, and ufe fharp inflidlions : but although this 
 Difcipline be proper and particular, yet becaufe the 
 forrow is of the whole man, no fenfe muft rejoice, 
 or be with any ftudy or purpofe feafted and enter- 
 tained foftly. This rule is intended to relate to the 
 folemn days appointed for Repentance publicly or 
 privately ; befides which in the whole courfe of our 
 life, even in the midft of our moft feftival and freer 
 joys, we may fprinkle fome fingle inftances and adts 
 of felf-condemning, or puniftiing; as to refufe a 
 pleafant morfel or a delicious draught with a tacit 
 remembrance of the fin that now returns to difpleafe 
 my fpirit. And though thefe adlions be fingle, there 
 is no indecency in them, becaufe a man may abate 
 of his ordinary liberty and bold freedom with great 
 prudence, fo he does it without fingularity in him- 
 felf, or trouble to others ; but he may not abate of 
 his folemn forrow ; t/iat may be caution ; but t/iis 
 would be foftnefs, effeminacy, and indecency. 
 
 7. When Jajiing is an aB of mortification , that is, 
 is intended to fubdue a bodily luft, as the fpirit^ of 
 fornication, or the fondnefs of ftrong and impatient 
 appetites, it muft not be a fudden, fliarp and violent 
 
278 OF FASriNG, C. 4. 
 
 Fafl, but a Jiate of fajiing, a diet of faftlng, a daily 
 leflening our portion of meat and drink, and a choof- 
 
 Digiuna affai chi mai ing fuch a coarfe diet which may 
 mangia. make the leaft preparation for the 
 
 lufts of the body. He that fafts three days without 
 food, will weaken other parts more than the minif- 
 ters of fornication : and when the meals return as 
 ufually, they alfo will be ferved as foon as any. In 
 the mean time they will be fupplied and made adiive 
 by the accidental heat that comes with fuch violent 
 faftings : for this is a kind of aerial Devil; the Prince 
 that rules in the air is the Devil of fornication ; and 
 he will be as tempting with the windinefs of a vio- 
 
 chi digiuna et aitro ^^nt faft, as with the flefh of an 
 ben non fa, sparagna ii ordinary mcal. But a daily fub- 
 
 pane, et al inrerno va. J J 
 
 SeeCkap.z.Sectz.&i. tradtion of the nourifhment will 
 introduce a lefs bufy habit of body, and that will 
 prove the more effediual remedy. 
 
 8. Fafling alone will not cure this Devil, though 
 it helps much towards it : but it muft not therefore 
 be negleded, but affifted by all the proper inftru- 
 ments of remedy againft this unclean fpirit ; and 
 what it is unable to do alone, in company with other 
 inftruments, and God's bleffing upon them, it may 
 effedl. 
 
 9. All fafting, for whatfoever end it be under- 
 taken, muft be done without any opinion of the ne- 
 ceffity of the thing itfelf, without cenfuring others, 
 with all humility, in order to the proper end; and 
 juft as a man takes phyfic, of which no man hath 
 reafon to be proud, and no man thinks it neceifary, 
 but becaufe he is in ficknefs, or in danger and dif- 
 pofition to it. 
 
S. 5. OF FASTING, 279 
 
 10. All Fafts ordained by lawful authority are to 
 be obferved in order to the fame purpofes to which 
 they are enjoined ; and to be accompanied with ac- 
 tions of the fame nature, juft as it is in private fafts : 
 for there is no other difference, but that in public* 
 our Superiors choofe for us, what in private we do 
 for ourfelves. 
 
 1 1 . Fafts ordained by lawful authority are not to 
 be negle(fled, becaufe alone they cannot do the thing 
 in order to which they were enjoined. It may be one 
 day of Humiliation will not obtain the blefling, or 
 alone kill the luft, yet it muft not be defpifed if it 
 can do any thing towards it. An ad: of Fafting is 
 an aft of felf denial, and though it do not produce 
 the habit, yet it is a good adt. 
 
 12. When the principal end why a Faft is pub- 
 licly prefcribed is obtained by fome other inftrument 
 in a particular perfon, as if the fpirit of Fornication 
 be cured by the right of Marriage, or by a gift of 
 Chaftity ; yet that perfon fo eafed is not freed from 
 the Fafts of the Church by that alone, if thofe fafts 
 can prudently ferve any other end of Religion, as 
 that of prayer, or repentance, or mortification of 
 fome other appetite : for when it is inftrumental to 
 any end of the Spirit, it is freed from Superftition, 
 and then we muft have fome other reafon to quit us 
 from the Obligation, or that alone will not do it. 
 
 13. When the Faft publicly commanded by rea- 
 fon of fome indifpofition in the particular perfon 
 cannot operate to the end of the Commandment ; 
 yet the avoiding offence, and the complying with 
 public order, is reafon enough to make the obedi- 
 ence to be neceffary. For he that is otherwife dif- 
 
28o OF FASTING, C. 4. 
 
 obliged (as when the reafon of the Law ceafes as to 
 his particular, yet) remains ftill obliged if he cannot 
 do otherwife without fcandal : but this is an obli-. 
 gation of Charity not of Juftice. 
 
 14. All fafting is to be ufed with prudence and 
 charity : for there is no end to which fafting ferves, 
 but may be obtained by other inftruments : and 
 therefore it muft at no hand be made an inftrument 
 of fcruple, or become an enemy to our health, or be 
 impofed upon perfons that are lick or aged, or to 
 whom it is in any fenfe uncharitable, fuch as are 
 wearied Travellers ; or to whom in the whole kind 
 of it it is ufelefs, fuch as are Women with child, poor 
 people and little children. But in thefe cafes the 
 Church hath made provilion, and inferted caution 
 into her Laws ; and they are to be reduced to praftice 
 according to cuftom, and the fentence of prudent 
 perfons, with great latitude, and without nicenefs 
 and curiofity : having this in our firft care, that we 
 fecure our virtue, and next that we fecure our health, 
 that we may the better exercife the labours of virtue, 
 *s.Bafii.Monaft.Con- left out of too much aufterity we 
 
 ftit. cap. 5. CafTian. col. i • /- -i ^ ^i ^ j*^* 
 
 21 cap 22. brmg ourlelves to that condition, 
 
 .a.l:%r imptg™ ut * that it be neceffary to be indulgent 
 voiuptatibus ferviamus. jq foftncfs, cafc and cxtrcmc ten- 
 dernefs. 
 
 15. Let not intemperance be the Prologue or the 
 Epilogue to your Faft, left the Faft be fo far from 
 taking off any thing of the fin, that it be an occafion 
 to increafe it : and therefore when the Faft is done, 
 
 V/--°;-Hvo. rny hf^ifay. ^c careful that no fupervening ad 
 
 Naz. Qf gluttony or exceflive drinking 
 
 unhallow the religion of the pafTed day; but eat 
 
 temperately according to the proportion of other 
 
S, 5. OF FASTING, 281 
 
 meals, left gluttony keep either of the gates to ab- 
 ftinence. 
 
 TAe Benefits of Fafiing. 
 
 He that undertakes to enumerate the benefits of 
 Fafting, may in the next page alfo reckon all the be- 
 nefits of phyfic : for Fafting is not to be commended 
 as a duty, but as an inftrument ; and in that fenfe no 
 man can reprove it, or undervalue it, but he that 
 know^s neither fpiritual arts, nor fpiritual neceflities. 
 But by the Dod:ors of the Church it is called the 
 nourifliment of prayer, the reftraint of luft, the wings 
 of the Soul, the diet of Angels, the inftrument of 
 humility and felf-denial, the purification of the Spirit: 
 and the palenefs and meagrenefs of vifage which is 
 confequent to the daily Faft of great mortifiers, is by 
 Saint Bafil faid to be the mark in the Forehead which 
 the Angel obferved when he figned the Saints in 
 the Forehead to efcape the wrath of God. [Thefi)ul 
 that is g-reatly vexed, which g-oeth 
 
 ' 1 / J J 7 Baruch. 2. v. 18. 
 
 fiooping and feeble y and the eyes that 
 fail, and the hungry fouly Jhall give thee praife and 
 righteoufnefs, Lord.] 
 
 SECT. VI. 
 
 Of keeping Fefiiva/s, and Days holy to the Lord: 
 particularly the Lord's Day, 
 
 RUE' natural Religion, that which was 
 common to all Nations and Ages, did 
 principally rely upon four great propofi- 
 tions ; i . That there is one God ; 2. That God is no- 
 thing of thofe things which we fee; 3. That God 
 
282 OF KEEPING C, 4. 
 
 takes care of all things below, and governs all the 
 World; 4. That he is the great Creator of all 
 things without himfelf : and according to thefe were 
 framed the four firft precepts of the Decalogue. In 
 the firft the Unity of the Godhead is expreffly af- 
 firmed. In the fecond, his invifibility and immate- 
 riality. In the third is affirmed God*s government 
 and providence, by avenging them that fwear falfely 
 by his Name ; by which alfo his Omnifcience is de- 
 clared. In the fourth Commandment, he proclaims 
 himfelf the Maker of Heaven and Earth : for in me- 
 mory of God's reft from the work of fix days, the 
 feventh was hallowed into a Sabbath ; and the keep- 
 ing it was a confeffing God to be the great Maker of 
 Heaven and Earth ; and confequently to this, it alfo 
 was a confeffion of his Goodnefs, his Omnipotence 
 and his Wifdom, all which were written with a Sun- 
 beam in the great book of the Creature. 
 
 So long as the Law of the Sabbath was bound 
 upon God's people, fo long God would have that to 
 be the folemn manner of confeffing thefe attributes ; 
 but when t/ie Priejlhood being changed, there was a 
 change alfo of the Law, the great duty remained un- 
 alterable in changed circumftances. We are eternally 
 bound to confefs God Almighty to be the Maker of 
 Heaven and Earth ; but the manner of confeffing it 
 is changed from a reft or a doing nothing to a fpeak- 
 ing fomething, from a day to a iymbol, from a cere- 
 mony to a fubftance, from a Jewiih rite to a Chrif- 
 tian duty : we profefs it in our Creed, we confefs it 
 in our lives, we defcribe it by every line of our life, 
 by every adion of duty, by faith, and truft, and 
 obedience : and we do alfo upon- great reafon comply 
 
S. 6. THE LORD'S DAT, 283 
 
 with the Jewifh manner of confeffing the Creation, 
 fo far as it is inftrumental to a real duty. We keep 
 one day in feven, and fo confefs the manner and cir- 
 cumftance of the Creation ; and we reft alfo that we 
 may tend holy duties : fo imitating God's reft better 
 than the Jew in Synefius, who lay upon his face from 
 evening to evening, and could not by ftripes or 
 wounds be raifed up to fteer the fhip in a great 
 ftorm. God's reft was not a natural ceflation ; he 
 who could not labour could not be faid to reft : but 
 God's reft is to be underftood to be a beholding and 
 a rejoicing in his work finifhed : and therefore we 
 truly reprefent God's reft, when we confefs and re- 
 joice in God's Works and God's glory. 
 
 This the Chriftian Church does upon every day, 
 but efpecially upon the Lord's day, which flie hath 
 fet apart for this and all other Offices of Religion, 
 being determined to this day by the Refurreftion of 
 her deareft Lord, it being the firft day of joy the 
 Church ever had. And now upon the Lord's day 
 we are not tied to the reft of the Sabbath, but to all 
 the work of the Sabbath ; and we are to abftain from 
 bodily labour, not becaufe it is a diredt duty to us as 
 it was to the Jews, but becaufe it is neceflary in 
 order to our duty that we attend to the Offices of 
 Religion. 
 
 The obfervation of the Lord's day difi'ers nothing 
 from the obfervation of the Sabbath in the matter of 
 ReligioHy but in the manner. They differ in the cere- 
 mony and external rite; Reft with them was the 
 principal ; with us it is the acceffory. They differ 
 in the office or forms of w or fhip : For they were then 
 to worftiip God as a Creator and a gentle Father ; 
 
284 OF KEEPING C. 4.' 
 
 we are to add to that. Our Redeemer, and all his other 
 excellencies and mercies. And though we have 
 more natural and proper reafon to keep the Lord's 
 day than the Sabbath, yet the Jews had a divine 
 Commandment for their day, which we have not 
 for ours : but we have many Commandments to do 
 all that honour to God which was intended in the 
 fourth Commandment ; and the Apoftles appointed 
 the firft day of the week for doing it in folemn Af- 
 femblies. And the manner of worfhipping God, 
 and doing him folemn honour and fervice upon this 
 day, we may befl obferve in the following meafures. 
 
 Rules for keeping the Lord's Day and other 
 Chrijiian Fejtivals, 
 
 1. When you go about to diftinguiih Feftival 
 days from common, do it not by lefTening the devo- 
 tions of ordinary days, that the common devotion 
 may feem bigger upon Feftivals ; but on every day 
 keep your ordinary devotions entire, and enlarge upon 
 the Holy-day. 
 
 2. Upon the Lord's day we muft abftain from all 
 fervile and laborious works, except fuch which are 
 matters ofnecejjity, of common Ufe, or of great charity : 
 for thefe are permitted by that authority which hath 
 feparated the day for holy ufes. The Sabbath of 
 the Jews, though confifting principally in reft, and 
 eftablifhed by God, did yield to thefe. The labour 
 of Love and the labours of Religion were not againfl 
 the reafon and the fpirit of the Commandment, for 
 which the Letter was decreed, and to which it 
 
S. 6. THE LORD'S DAT. 285 
 
 ought to minifter. And therefore much more is it 
 fo on the Lord's day, where the Letter is wholly- 
 turned into Spirit, and there is no Commandment 
 of God but of fpiritual and holy aftions. The 
 Priefts might kill their beafts and drefs them for fa- 
 crifice ; and Chrift, though born under the Law, 
 might heal a fick man ; and the fick man might 
 carry his bed to witnefs his recovery, and confefs the 
 mercy, and leap and dance to God for joy ; and an 
 Ox might be led to water, and an Afs be haled out 
 of a ditch ; and a man may take phyfic, and he may 
 eat meat, and therefore there were of neceffity fome 
 to prepare and minifter it*: and the performing thefe 
 labours did not confift in minutes and juft determin- 
 ing ftages, but they had, even then, a reafonable 
 latitude ; fo only as to exclude unneceflary labour, 
 or fuch as did not minifter to Charity or Religion. 
 And therefore this is to be enlarged in the Gofpel, 
 whofe Sabbath or reft is but a circumftance, and 
 acceflbr}'' to the principal and fpiritual duties. Upon 
 the Chriftian Sabbath neceflity is to be ferved firft, 
 then Charity, and then Religion ; for this is to give 
 place to Charity in great injiancesy and the fecond to 
 the firft in all ; and in all cafes God is to be worjliipped 
 in fpirit and in truth, 
 
 3. The Lord's day being the remembrance of a 
 great blefling, muft be a day of joy, feftivity, fpiri- 
 tual rejoicing and thankfgiving : and therefore it is 
 a proper work of the day to let your devotions fpend 
 themfelves in finging or reading Pfalms, in recount- 
 ing the great works of God, in remembering his 
 mercies, in worftiipping his excellencies, in cele- 
 brating his attributes, in admiring his perfon,in fend- 
 
286 OF KEEPING C. 4. 
 
 ing portions of pleafant meat to them for whom no- 
 thing is provided, and in all the arts and inftruments 
 of advancing God's glory and the reputation of Re- 
 ligion : in w^hich it w^ere a great decency that a 
 memorial of the refurredlion ihould be inferted, that 
 the particular Religion oflhe day be not fw^allowed 
 up in the general. And of this w^e may the more 
 eafily ferve ourfelves by riling feafonably in the 
 morning to private devotion, and by retiring at the 
 leifures and fpaces of the day not employed in public 
 offices. 
 
 4. Fail not to be prefent at the public hours and 
 places of prayer, entering early and cheerfully, at- 
 tending reverently and devoutly, abiding patiently 
 during the v^hole office, pioufly affifling at the 
 prayers, and gladly alfo hearing the Sermon ; and at 
 no hand omitting to receive the holy Communion 
 when it is offered, (unlefs fome great reafon excufe 
 it) this being the great folemnity of thankfgiving, 
 and a proper work of the day. 
 
 5. After the folemnities are paft, and in the inter- 
 vals between the morning and evening devotion, (as 
 you fhall find opportunity) vifit fick perfons, recon- 
 cile differences, do offices of neighbourhood, inquire 
 into the needs of the poor, efpecially houfekeepers, 
 relieve them as they fhall need, and as you are able : 
 for then we truly rejoice in God when we make our 
 neighbours, the poor members of Chrift rejoice to- 
 gether with us. 
 
 6. Whatfoever you are to do yourfelf as neceffary, 
 you are to take care that others alfo, who are under 
 your charge, do in their ftation and manner. Let 
 your fervants be called to Church and all your fa- 
 
^.6. THE LORD'S DAT. 287 
 
 mily that can be fpared from neceflary and great 
 houfehold miniftries : thofe that cannot let them go 
 by turns, and be fupplied otherwife as well as they 
 may : and provide on thefe days efpecially that they 
 be inftruded in the articles of Faith and neceflary 
 parts of their duty. 
 
 7. Thofe who labour hard in the week, muft be 
 eafed upon the Lord's day ; fuch eafe being a great 
 charity and alms : but at no hand muft they be per- 
 mitted to ufe any unlawful games, anything forbid- 
 den by the Laws, anything that is fcandalous, or 
 anything that is dangerous and apt to mingle fin with 
 it ; no games prompting to wantonnefs, to drunken- 
 nefs, to quarrelling, to ridiculous and fuperftitious 
 cuftoms ; but let their refrefhments be innocent, and 
 charitable and of good report, and not exclufive of 
 the duties of Religion. 
 
 8. Beyond thefe bounds, becaufe neither God nor 
 Man hath pafl^ed any obligation upon us, we muft 
 preferve our Chrijitan liberty ^ and not fuffer ourf elves 
 to be entangled with a yoke of bondage : for even a 
 good adlion may become a fnare to us, if we make 
 it an occafion of fcruple by a pretence of neceflity, 
 binding loads upon the confcience, not with the 
 bands of God, but of men, and of fancy, or of 
 opinion, or of tyranny. Whatfoever is laid upon us 
 by the hands of Man, muft be ad:ed and accounted 
 of by the meafures of a man : but our beft meafure 
 is this ; He keeps the Lord's day beft that keeps it 
 with moft Religion and with moft Charity. 
 
 9. What the Church hath done in the article of 
 the Refurreftion, flie hath in fome meafure done in 
 the other articles of the Nativity, of the Afcenfion, 
 
288 OF KEEPING C, 4. 
 
 and of the Defcent of the Holy Ghoft at Pentecoft : 
 and fo great bleflings deferve an anniverfary folem- 
 nity ; fince he is a very unthankful perfon that does 
 not often record them in the whole year, and efteem 
 them the ground of his hopes, the objed: of his faith, 
 the comfort of his troubles, and the great effluxes of 
 the divine mercy, greater than all the vidlories over 
 our temporal enemies, for vs^hich all glad perfons 
 ufually give thanks. And if with great reafon the 
 memory of the Refurrecflion does return folemnly 
 every week, it is but reafon the other fhould return 
 once a year. * To which I add, that the comme- 
 moration of the articles of our Creed in folemn days 
 and offices is a very excellent inftrument to convey 
 and imprint the fenfe and memory of it upon the 
 fpirits of the moft ignorant perfon. For as a pidlure 
 may with more fancy convey a ftory to a man than 
 a plain narrative either in word or writing : fo a real 
 reprefentment, and an office of remembrance, and a 
 day to declare it, is far more impreffive than a pic- 
 ture, or any other art of making and fixing imagery. 
 10. The memories of the Saints are precious to 
 God, and therefore they ought alfo to be fo to us ; 
 and fuch perfons who ferved God by holy living, in- 
 duftrious preaching and religious dying, ought to 
 have their names preferved in honour, and God be 
 glorified in them, and their holy doctrines and lives 
 publifhed and imitated : and we by fo doing give 
 tefliimony to the article of t/ie communion of Saints. 
 But in thefe cafes as every Church is to be fparing 
 in the number of days, fo alfo fhould fhe be tempe- 
 rate in her injunftions, not impofing them but upon 
 voluntary and unbufied perfons, without fnare or bur- 
 
S, 6. THE LORD'S DAT, 289 
 
 den. But the Holy-day is beft kept by giving God 
 thanks for the excellent perfons, Apoftles or Martyrs, 
 we then remember, and by imitating their lives : this 
 all may do : and they that can alfo keep the folem- 
 nity, muft do that too when it is publicly enjoined. 
 
 The mixed ABions of Religion are^ i . Prayer ^ 2. Alms^ 
 3. Repentance y 4. Receiving the blejfed Sacrament, 
 
 SECT. VII. 
 
 Of Prayer* 
 
 HERE is no greater argument in the world 
 of our fpiritual danger and unwillingnefs 
 to Religion, than the backwardnefs which 
 moft men have always, and all men have fometimes, 
 to fay their prayers ; fo weary of their length, fo 
 glad when they are done, fo witty to excufe and 
 fruftrate an opportunity : and yet all is nothing but 
 a defiring of God to give us the greateft and the beft 
 things we can need, and which can make us happy : 
 it is a work fo eafy, fo honourable, and to fo great 
 purpofe, that in all the inftances of Religion and 
 Providence (except only the Incarnation of his Son) 
 God hath not given us a greater argument of his 
 willingnefs to have us faved, and of our unwilling- 
 nefs to accept it, his goodnefs and our gracelefP 
 nefs, his infinite condefcenfion and our carelefTnefs 
 and folly, than by rewarding fo eafy a duty with fo 
 great bleffings. 
 
 u 
 
290 OF PRATER. C. 4. 
 
 Motives to Prayer. 
 
 I cannot fay anything beyond this very confidera- 
 tion and its appendages to invite Chriftian people to 
 pray often. But v^e may confider that i . It is a duty 
 commanded by God and his holy Son. 2. It is 
 an adt of grace and higheft honour, that we duft and 
 afhes are admitted to fpeak to the eternal God, to 
 run to him as to a Father, to lay open our wants, to 
 complain of our burdens, to explicate our fcruples, 
 to beg remedy and eafe, fupport and counfel, health 
 and fafety, deliverance and falvation. And 3. God 
 hath invited us to it by many gracious promifes of 
 hearing us. 4. He hath appointed his moft glorious 
 Son to be the Precedent of Prayer, and to make con- 
 tinual interceffion for us to the throne of Grace. 
 5. He hath appointed an Angel to prefent the Prayers 
 of his fervants. And 6. Chrift unites them to his 
 own, and fandlifies them, and makes them effedive 
 and prevalent: and 7. Hath put it into the hands 
 of men to refcind or alter all the decrees of God 
 which are of one kind (that is, conditional, and con- 
 cerning ourfelves and our final eftate, and many in- 
 ftances of our intermedial or temporal) by the power 
 of prayers. 8. And the Prayers of men have faved 
 cities and kingdoms from ruin : Prayer hath raifed 
 dead men to life, hath flopped the violence of fire, 
 fhut the mouths of wild beafts, hath altered the 
 courfe of nature, caufed rain in Egypt, and drought 
 in the fea; it made the Sun to go from Weil to Eaft, 
 and the Moon to ftand ftill, and rocks and moun- 
 tains to walk ; and it cures difeafes without phyfic, 
 and makes phyfic to do the work of nature, and na- 
 
S. 7. OF PRATER. 291 
 
 ture to do the work of grace, and grace to do the 
 work of God, and it does miracles of accident and 
 event : and yet Prayer, that does all this, is of itfelf 
 nothing but an afcent of the mind to God, a deiiring 
 things fit to be defired, and an expreffion of this de- 
 fire to God as we can, and as becomes us. And our 
 unwillingnefs to pray is nothing elfe but a not defir- 
 ing what we ought paffionately to long for ; or if we 
 do defire it, it is a choofing rather to mifs our fatif- 
 fadtion and felicity, than to afk for it. 
 
 There is no more to be faid in this affair, but that 
 we reduce it to prad:ice according to the following 
 Rules. 
 
 Rules for the Practice of Prayer. 
 
 1 . We mufl be careful that we never afk anything 
 of God that is finful, or that diredlly miniflers to fin : 
 for that is to afk of God to difhonour himfelf, and 
 to undo us. We had need confider what we pray ; 
 for before it returns in blefTing it mufl be joined with 
 Chrift's intercefTion and prefented to God. Let us 
 principally afk of God power and afTiflances to do our 
 duty, to glorify God, to do good works, to live a 
 good life, to die in the fear and favour of God, 
 and eternal life : thefe things God delights to give, 
 and commands that we fhall afk, and we may with 
 confidence exped; to be anfwered gracioufly ; for 
 thefe things are promifed without any refervation 
 of a fecret condition ; if we afk them, and do our 
 duty towards the obtaining them, we are fure never 
 to mifs them. 
 
 2. We may lawfully pray to God for the gifts of 
 the Spirit that minifler to holy ends, fuch as are the 
 
292 OF PRATER. C. 4. 
 
 gift of preaching, the fpirit of prayer, good expref- 
 fion, a ready and unloofed tongue, good underftand- 
 ing, learning, opportunities to publifh them, &c. 
 with thefe only reftraints. i . That we cannot be 
 fo confident of the event of thofe prayers as of the 
 former. 2. That we muft be curious to fecure our in- 
 tention in thefe defires, that we may not afk them to 
 ferve our own ends, but only for God's glory ; and 
 then we fhall have them, or a bleffing for defiring 
 them. In order to fuch purpofes our intentions in 
 the firft defires cannot be amifs ; becaufe they are 
 able to fandiify other things, and therefore cannot be 
 unhallowed themfelves. 3. We muft fubmit to God's 
 Will, defiring him to choofe our employment, and 
 to furniih our perfons as he fhall fee expedient. 
 
 3. Whatfoever we may lawfully defire of tem- 
 poral things, we may lawfully aflc of God in prayer, 
 and we may expedl them as they are promifed. 
 I . Whatfoever is necefi^ary to our life and being is 
 promifed to us : and therefore we may with cer- 
 tainty expeft food and raiment ; food to keep us 
 alive, clothing to keep us from nakednefs and fhame: 
 fo long as our life is permitted to us, fo long all things 
 neceflary to our life fhall be miniftered. We may be 
 fecure of maintenance, but not fecure of our life ; for 
 that is promifed, not this : only concerning food and 
 raiment we are not to make accounts by the meafure 
 of our defires, but by the meafure of our needs. 2. 
 Whatfoever is convenient for us, pleafant, and mo- 
 deftly delecftable, we may pray for : fo we do it, i . 
 with fubmiflion to God's Will; 2. without impatient 
 defires; 3. that it be not a trifle and inconfiderable, 
 but a matter fo grave and concerning, as to be a fit 
 
S. 7. OF PRATER, 293 
 
 matter to be treated on between God and our Souls ; 
 4. that we afk it not to fpend upon our lufts, but for 
 ends of juftice, or charity, or Religion, and that they 
 be employed with fobriety. 
 
 4. He that would pray with eifeft, muft live with 
 care and piety. For although God 
 
 gives to nnners and evil perions the john 9. 31. 
 common ble flings of life and chance; i^a. 1^15. and 
 yet either they want the comfort and Mai. 3. 10. 
 blefling of thofe bleflings, or they be- p J^^'/^^^j 
 come occafions of fadder accidents to 66. 8. 
 them, or ferve to upbraid them in their ingratitude 
 or irreligion : and in all cafes, they are not the ef- 
 fedls of prayer, or the fruits of promife, or infl:ances 
 of a father's love ; for they cannot be expefted with 
 confidence, or received without danger, or ufed with- 
 out a curfe and mifchief in their company. * But as 
 all fin is an impediment to prayer, fo fome have a 
 fpecial indifpofition towards acceptation ; fuch are 
 Uncharitablenefs and Wrath, Hypocrify in the pre- 
 fent adtion. Pride and Lufl: : becaufe thefe by defil- 
 ing the body or the fpirit, or by contradiciling fome 
 neceflary ingredient in prayer (fuch as are Mercy, 
 Humility, Purity and Sincerity) do defile the prayer, 
 and make it a diredt fin in the circumfl:ances or for- 
 mality of the adlion. 
 
 5. All Prayer mufi: be made with Faith and Hope : 
 that is, we mufi: certainly believe we fhall receive the 
 grace which God hath commanded us to j^^rk n. 24. 
 ajk ; and we mufi: hope for fuch things J^"^- '• ^'7. 
 which he hath permitted us to aJk ; and our Hope 
 fhall not be vain, though we mifs what is not abfo- 
 lutely promifed, becaufe we lliall at leafl: have an 
 
294 OF PRATER. C. 4. 
 
 equal blefling in the denial as in the grant. And 
 therefore the former conditions muft firft be fecured ; 
 that is, that we afk things neceflary, or at leaft good 
 and innocent and profitable, and that our perfons be 
 gracious in the eyes of God ; or elfe what God hath 
 promifed to our natural needs, he may in many de- 
 grees deny to our perfonal incapacity : but the thing 
 being fecured, and the perfon difpofed, there can be 
 no fault at all ; for whatfoever elfe remains is on 
 God's part, and that cannot pofTibly fail. But be- 
 caufe the things which are not commanded cannot 
 poffibly be fecured, (for we are not fure they are 
 good in all circumftances) we can but hope for fuch 
 things even after we have fecured our good inten- 
 tions. We are fure of a blefling, but in what in- 
 ftance we are not yet aflured. 
 
 6. Our prayers muft be fervent, intenfe, earneft 
 
 and importunate, when we pray for things of high 
 
 Rom. 12. 12. concernment and neceflity. [Contmu- 
 
 & 15- 30. i/2g injiant in prayer : Jlriving in prayer: 
 
 I Thef. 3. 10. labouring fervently in prayer : night and 
 
 I Pet. 4. 7. day praying exceedingly : • praying always 
 
 Jam. 5.1 . ^^y^ all pray er'\ fo S. Paul calls it: 
 
 [watching unto prayer] fo S. Peter : [praying earnejily] 
 
 fo S. yames. And this is not at all to be abated in 
 
 matters fpiritual and of duty : for according as our 
 
 defires are, fo are our prayers ; and as our prayers 
 
 are, fo fhall be the grace ; and as that is, fo ihall be 
 
 the meafure of glory. But this admits of degrees 
 
 according to the perfed:ion or imperfection of our 
 
 ftate of life : but it hath no other meafures, but ought 
 
 to be as great as it can ; the bigger the better ; we 
 
 muft make no pofitive reftraints upon ourfelves. In 
 
S. 7. OF PRATER, 295 
 
 other things we are to ufe a bridle : and as we muft 
 limit our defires with fubmiffion to God's will, fo 
 alfo we muft limit the importunity of our prayers 
 by the moderation and term of our defires. Pray 
 for it as earneftly as you may defire it. 
 
 7. Our defires muft be lafting, and our prayers 
 frequent, afliduous and continual : not aflcing for a 
 blefiing once, and then leaving it ; but daily renew- 
 ing our fuits, and exercifing our hope, and faith, and 
 patience, and long fuffering, and Religion, and re- 
 fignation, and felf-denial in all the degrees we fhall 
 be put to. This circumftance of duty our bleflfed 
 Saviour taught, faying, [that men ought always to 
 pray and not to faint, ^ Always to pray Luke 18. i. 
 fignifies the frequent doing of the duty ^*'" ^^' 
 in general : but becaufe we cannot always aflc fe- 
 veral things, and we alfo have frequent need of the 
 fame thing, and thofe are fuch as concern our great 
 intereft, the precept comes home to this very circum- 
 ftance, and S. Paul [praying without ^ ^j^^^ 
 ceajing\ and himfelf in his own cafe 
 gave a precedent, [For this caufe I hefought the Lord 
 thrice,'] And fo did our bleflfed Lord, he went thrice 
 to God on the fame errand, with the fame words, 
 in a ftiort fpace, about half a night ; for his time to 
 folicit his fuit was but fhort. And the 
 Philippians were remembered by the 
 Apoftle, their fpiritual Father, always in every prayer 
 of his. And thus we muft always pray for the par- 
 don of our fins, for the afliftance of God's grace, for 
 charity, for life eternal, never giving over till we 
 die : and thus alfo we pray for fupply of great tem- 
 poral needs in their feveral proportions ; in all cafes 
 
 Phil. 1.4. 
 
296 OF PRATER. C. 4. 
 
 being curious we do not give over out of wearinefs 
 or impatience. For God oftentimes defers to grant 
 our fuit, becaufe he loves to hear us beg it, and hath 
 a defign to give us more than we afk, even a fatif- 
 fad:ion of our defires, and a bleffing for the very 
 importunity. 
 
 8. Let the words of our prayers be pertinent, 
 grave, material, not ftudioufly many, but according 
 to our need, fufRcient to exprefs our wants, and to 
 fignify our importunity. God hears us not the 
 fooner for our many words, but much the fooner for 
 an earneft defire ; to which let apt and fufficient 
 words minifter, be they few or many, according as it 
 happens. A long prayer and a fhort differ not in 
 their capacities of being accepted ; for both of them 
 take their value according to the fervency of fpirit, 
 and the charity of the prayer. That prayer which is 
 fhort by reafon of an impatient fpirit, or dulnefs, or de- 
 fpite of holy things, or indiiferency of defires, is very 
 often criminal, always imperfed:; and that prayer 
 which is long out of oftentation, or fuperftition, or 
 a trifling fpirit, is as criminal and imperfed: as the 
 other in their feveral inftances. This rule relates to 
 private prayer. In public, our devotion is to be 
 meafured by the appointed office, and we are to 
 fupport our fpirit with fpiritual arts, that our pri- 
 vate fpirit may be a part of the public fpirit, and be 
 adopted into the fociety and bleffings of the commu- 
 nion of Saints. 
 
 9. In all forms of prayer mingle petition with 
 .thankfgiving, that you may endear the prefent prayer 
 knd the future bleffing by returning praife and thanks 
 for what we have already received. This is Saint 
 
S. 7. OF PRATER. 297 
 
 PaiiPs advice, [Be careful for nothing ; 
 
 but in every thing by prayer and fuppli- 
 
 cation and thankfgiving, let your requejls be made known 
 
 unto God. 
 
 10. Whatever vi^e beg of God, let us alfo work 
 for it ; if the thing be matter of duty, or a confe- 
 quent to induftry. For God loves to blefs labour 
 and to reward it, but not to fup- ETra x^yo^8v,K.>H a fl.5? ; 
 port idlenefs. And therefore our '^;-^f>^-y<-'f-\f--i\^x^^-^ 
 
 r ovK B^iig, ovK tTTomtrs eroi av- 
 
 bleffed Saviour in his Sermons joins -^^^ » f"?; 1^x7 vSv Ka,ei,- 
 watchfulnefs with Prayer : for pioo<rty iit^fAviai lusxxoy. 
 
 ^r>, ,, ^ rr r\ Arrlan. 1. z. c. i6. 
 
 God s graces are but aliiltances, not 
 new creations of the whole habit in every inftant or 
 period of our life. Read Scriptures, and then pray 
 to God for underflanding. Pray againft temptation : 
 but you muft alfo refif the Devil, and then he will fee 
 from you. Afk of God competency of living : but 
 you muft alfo work with your hands the things that are 
 honef, that ye may have to fupply in titne of need. We 
 can do our endeavour, and pray for a bleffing, and 
 then leave the fuccefs with God : and beyond this 
 we cannot deliberate, we cannot take care ; but fo 
 far we muft. 
 
 1 1 . To this purpofe let every man ftudy his prayers, 
 and read his duty in his Petitions. For the body of 
 our Prayer is the fum of our duty: and as we muft afk 
 of God whatfoever we need ; fo we muft labour for 
 all that we alk. Becaufe it is our duty, therefore we 
 muft pray for God's grace : but becaufe God's grace 
 is neceflary, and without it we can do nothing, we 
 are fufficiently taught, that in the proper matter of 
 our religious Prayers is the juft matter of our duty ; 
 and if we ftiall turn our Prayers into precepts, we 
 
298 OF PRATER. C. 4. 
 
 fhall the eafier turn our hearty defires into efFed:ive 
 pradlices. 
 
 12. In all our Prayers we muft be careful to at- 
 tend our prefent work, havins: a 
 
 Inter facra et vota ver- / . o 
 
 bis etiam profanis abfti- prclent mind, not Wandering upon 
 "^^^' ''"^* impertinent things, not diftant 
 
 from our words, much lefs contrary to them : and if 
 our thoughts do at any time wander, and divert upon 
 other objeds, bring them back again with prudent 
 and fevere arts; by all means ftriving to obtain a 
 diligent, a fober, an untroubled and a compofed 
 Ipirit. 
 
 13. Let your pofture and gefture of body in Prayers 
 be reverent, grave, and humble : according to public 
 order, or the beft examples, if it be in public, if it be 
 in private, either ftand, or kneel, or lie flat upon the 
 ground on your face, in your ordinary and more fo- 
 lemn prayers ; but in extraordinary, cafual and ejac- 
 ulatory prayers, the reverence and devotion of the 
 Soul, and the lifting up the eyes and hands to God 
 with any other pofture not undecent, is ufual and 
 commendable ; for we may pray in bed, on horfe- 
 
 back, every where y and at all times, and 
 ' * * in all circumftances : and it is well if 
 we do fo : and fome fervants have not opportunity 
 to pray fo often as they would, unlefs they fupply 
 the appetites of Religion by fuch accidental devo- 
 tions. 
 
 14. \Let prayers and fupplications ajtd giving of 
 1 Tim. 2.12 ^^^^^^ ^^ made for all men : for Kings and 
 
 all that are in authority. For this is good 
 and acceptable in the fight of God our Saviour. 1 We 
 who muft love our Neighbours as ourfelves, muft alfo 
 
5. 7- OF PRATER. 299 
 
 pray for them as for ourfelves : with this only diffe- 
 rence, that we may enlarge in our temporal defires for 
 Kings, and pray for fecular profperity to them with 
 more importunity than for ourfelves, becaufe they 
 need more to enable their duty and government, and 
 for the interefts of Religion and Juftice. This part 
 of Prayer is by the Apoftle called [InterceJ^on,] in 
 which with fpecial care we are to remember our 
 Relatives, our Family, our Charge, our Benefacflors, 
 our Creditors ; not forgetting to beg pardon and cha- 
 rity for our Enemies, and proteftion againft them. 
 
 15. Rely not on a fmgle prayer in matters of 
 great concernment ; but make it as public as you can 
 by obtaining of others to pray for you : this being 
 the great bleffing of the communion of Saints, that 
 a prayer united is ftrong, like a well ordered Army; 
 and God loves to be tied faft with fuch cords of love, 
 and conftrained by a holy violence. 
 
 16. Every time that is not feized upon by fome 
 other duty, is feafonable enough for prayer : but let 
 it be performed as a folemn duty morning and even- 
 ing, that God may begin and end all our bufmefs, 
 and t/ie outgoing of the morning and evening may praife 
 him ; for fo v/e blefs God, and God bleffes us. And 
 yet fail not to find or make opportunities to worfhip 
 God at fome other times of the day ; at leaft by ejac- 
 ulations and fhort addreffes, more or lefs, longer or 
 fhorter, folemnly or without folemnity, privately or 
 publicly, as you can, or are permitted, always remem- 
 bering, that as every fin is a degree of danger and 
 unfafety ; fo every pious prayer and well-employed 
 opportunity is a degree of return to hope and pardon. 
 
300 OF PR AVER, C. 4. 
 
 Cautions for making Vows, 
 
 ly. K vow to God is an acft of prayer, and a great 
 degree and inftance of opportunity, and an increafe 
 of duty by fome new uncommanded inftance, or 
 fome more eminent degree of duty, or frequency of 
 ad:ion, or earneftnefs of fpirit in the fame. And be- 
 caufe it hath pleafed God in all Ages of the World 
 to admit of intercourfe with his fervants in the mat- 
 ters of vows, it is not ill advice, that we make vows 
 to God in fuch cafes in which we have great need, 
 or great danger. But let it be done according to 
 thefe rules and by thefe cautions. 
 
 I. That the matter of the Vow be lawful. 2. 
 That it be ufeful in order to Religion or Charity. 
 3. That it be grave, not trifling and impertinent, 
 but great in our proportion of duty towards the blef- 
 fing. 4. That it be an uncommanded inftance, that 
 is, that it be of fomething, or in fome manner^ or ifi 
 fome degree to which formerly we were not obliged, 
 or which we might have omitted without fin. 5. 
 That it be done with prudence, that is, that it be 
 fafe in all the circumftances of perfon, left we beg 
 a bleffing, and fall into a fnare. 6. That every vow 
 of a new aftion be alfo accompanied with a new de- 
 gree and enforcement of our eftential and unaltera- 
 ble duty : fuch as was Jacob's vow, that (befides the 
 payment of a tithe) God Jhould be his God: that fo he 
 might ftrengthen his duty to him firft in eflentials 
 and precepts ; and then in additionals and acciden- 
 tals. For it is but an ill Tree that fpends more 
 in leaves and fuckers and gums than in fruit : and 
 that thankfulnefs and Religion is beft that firft fe- 
 
S, 7. OF PRATER. 301 
 
 cures duty, and then enlarges in counfels. There- 
 fore, let every great prayer, and great need, and 
 great danger draw us nearer to God by the approach 
 of a pious purpofe to live more ftriftly; and let 
 every mercy of God anfwering that prayer produce 
 a real performance of it. 7. Let 
 not young beginners in Religion .^^f^r^^Z^ 
 enlarge their hearts and ftraiten ^^^^ s^""? libemm fec- 
 
 <-' , tare, nee vinculo temetip- 
 
 their liberty by vows of Ion? con- fum obftringe. 
 
 •^ /. J jv ir Plutarch. 
 
 tmuance: nor (indeed) any one elle, 
 without a great experience of himfelf and of all acci- 
 dental dangers. Vows of fingle anions are fafeft, and 
 proportionable to thofe fingle bleflings ever begged in 
 fuch cafes of fudden and tranfient 
 
 r> T . n • Sic Novatus novitios 
 
 importunities. 8. Let no adtion fuos compuiit ad juran- 
 which is matter of queftion and tTic": TSowe'dt 
 difpute in Religion ever become '■^"^%, , ^ , ,., 
 
 ■»^ ° Eufeh. I. 2: Eccl. htji. 
 
 the matter of a vow. He vows 
 foolifhly that promifes to God to live and die in fuch 
 an opinion, in an article not neceflary, nor certain ; 
 or that, upon confidence of his prefent guide, binds 
 himfelf for ever to the profeflion of what he may 
 afterwards more reafonably contradid:, or may find 
 not to be ufeful, or not profitable, but of fome dan- 
 ger, or of no neceflity. 
 
 If we obferve the former rules, we fhall pray pi- 
 oufly and effedlually : but becaufe even this duty 
 hath in it fome fpecial temptations, it is necefiary 
 that we be armed by fpecial remedies againfl them. 
 The dangers are, i. Wandering thoughts, 2. Tedi- 
 oufnefs of fpirit. Againfl; the firft thefe advices are 
 profitable. 
 
302 
 
 OF PRATER. C. 4. 
 
 Remedies againji wandering Thoughts in Prayer. 
 
 If we feel our fpirits apt to wander in our prayers, 
 and to retire into the World, or to things unprofita- 
 ble, or vain and impertinent ; 
 
 1 . Ufe Prayer to be affifted in Prayer : pray for 
 the fpirit of fupplication, for a fober, fixed and re- 
 collefted fpirit : and when to this you add a moral 
 induftry to be fteady in your thoughts, whatfoever 
 wanderings after this do return irremediably, are a 
 mifery of Nature and an imperfedlion, but no fin, 
 while it is not cherifhed and indulged to. 
 
 2. In private, it is not amifs to attempt the cure 
 by reducing your Prayers into Collefts and ihort 
 forms of prayer, making voluntary interruptions, and 
 beginning again, that the want of fpirit and breath 
 may be fupplied by the fhort fliages and periods. 
 
 3. When you have obferved any confiderable 
 wandering of your thoughts, bind yourfelf to repeat 
 that prayer again with adlual attention, or elfe re- 
 volve the full fenfe of it in your fpirit, and repeat it 
 in all the eflfeds and defires of it : and pofllbly the 
 tempter may be driven away with his own art, and 
 may ceafe to interpofe his trifles, when he perceives 
 they do but vex the perfon into carefulnefs and piety : 
 and yet he lofes nothing of his devotion, but doubles 
 the earneftnefs of his care. 
 
 4. If this be not feafonable or opportune, or apt 
 to any man's circumftances, yet be fure with adiual 
 attention to fay a hearty Amen to the whole prayer 
 with one united defire, earnefi:ly begging the graces 
 mentioned in the prayer : for that defire does the 
 great work of the Prayer, and fecures the blefling. 
 
S. 7. OF PRATER. 303 
 
 if the wandering thoughts were againft our will, 
 and difclaimed by contending againft them. 
 
 5. Avoid multiplicity of bufineffes of the World; 
 and in thofe that are unavoidable, labour for an 
 evennefs and tranquillity of fpirit, that you may be 
 untroubled and fmooth in all tempefts of fortune : 
 for fo we fhall better tend Religion, when we are 
 not torn in pieces by the cares of the World, and 
 feized upon with low affeftions, paffions and intereft. 
 
 6. It helps much to attention and aftual advertife- 
 ment in our prayers, if we fay our prayers filently 
 without the voice, only by the fpirit. For in mental 
 prayer if our thoughts wander, we only ftand ftill ; 
 when our mind returns we go on again : there is 
 none of the prayer loft, as it is if our mouths fpeak 
 and our hearts wander. 
 
 7. To incite you to the ufe of thefe or any other 
 counfels you fhall meet with, remember it is a great 
 indecency to defire of God to hear thofe prayers, 
 a great part whereof we do not hear ourfelves. 
 If they be not worthy of our attention, they are far 
 more unworthy of God's. 
 
 Signs of Tedioufnefs of Spirit in our Prayers and all 
 Anions of Religion. 
 
 The fecond temptation in our Prayer is a tediouf- 
 nefs of fpirit, or a wearinefs of the employment ; like 
 that of the Jews, who complained that they were 
 weary of the new Moons, and their fouls loathed the 
 frequent return of their Sabbaths ; fo do very many 
 Chriftians, who firft pray without fervour and ear- 
 neftnefs of fpirit ; and fecondly, meditate but feldom, 
 and that without fruit, or fenfe, or affeftion; or 
 
304 OF PRATER. C, 4. 
 
 thirdly, who feldom examine their confciences, and 
 when they do it, they do it but fleepily, flightly, 
 without compundion, or hearty purpofe, or fruits of 
 amendment. 4. They enlarge themfelves in the 
 thoughts and fruition of temporal things, running 
 for comfort to them only in any fadnefs and misfor- 
 tune. 5. They love not to frequent the Sacraments, 
 nor any the inftruments of Religion, as Sermons, 
 Confeffions, Prayers in public. Failings ; but love 
 eafe, and a loofe undifciplined life. 6. They obey 
 not their Superiors, but follow their own judgment, 
 when their judgment follows their affeftions, and 
 their afredlions follow fenfe and worldly pleafures. 
 7. They negleft, or diifemble, or defer, or do not 
 attend to the motions and inclinations to virtue which 
 the Spirit of God puts into their Soul. 8. They re- 
 pent them of their vows and holy purpofes, not be- 
 caufe they difcover any indifcretion in them, or 
 intolerable inconvenience, but becaufe they have 
 within them labour, (as the cafe now ftands) to 
 them difpleafure. 9. They content themfelves with 
 the firft degrees and neceffary parts of virtue ; and 
 when they are arrived thither, they fit down, as if 
 they were come to the mountain of the Lord, and 
 care not to proceed on toward perfection. 10. They 
 enquire into all cafes in which it may be lawful to 
 omit a duty ; and though they will not do lefs than 
 they are bound to, yet they will do no more than 
 needs muft ; for they do out of fear and felf-love, 
 not out of the love of God, or the fpirit of hohnefs 
 and zeal. The event of which will be this : He 
 that will do no more than needs muft, will foon be 
 brought to omit fomething of his duty, and will be 
 apt to believe lefs to be neceffary than is. 
 
7. OF PRATER, 305 
 
 Remedies againjl T'edioufnefs of Spirit, 
 
 The Remedies againft this temptation are thefe. 
 
 1. Order your private devotions fo, that they be- 
 come not arguments and caufes of tedioufnefs by their 
 indifcreet length ; but reduce your words into a nar- 
 rower compafs, ftill keeping all the matter, and what 
 is cut off in the length of your prayers, fupply in 
 the earneftnefs of your fpirit : for fo nothing is loft 
 while the words are changed into matter, and length 
 of time into fervency of devotion. The forms are 
 made not the lefs perfeft, and the fpirit is more, and 
 the fcruple is removed. 
 
 2. It is not imprudent if we provide variety of 
 forms of Prayer to the fame purpofes, that the 
 change by confulting with the appetites of fancy 
 may better entertain the Spirit : and poffibly we may 
 be pleafed to recite a Hymn, when a Colled: feems 
 flat to us and unpleafant ; and we are willing to fing 
 rather than to fay, or to fing this rather than that : 
 we are certain that variety is delightful; and whether 
 that be natural to us, or an imperfection, yet if it be 
 complied with, it may remove fome part of the 
 temptation. 
 
 3. Break your office and devotion into fragments, 
 and make frequent returnings by ejaculations and 
 abrupt intercourfes with God : for fo, no length can 
 opprefs your tendernefs and ficklinefs of fpirit ; and 
 by often praying in fuch manner and in all circum- 
 ftances, we fhall habituate our Souls to prayer, by 
 making it the bufinefs of many lefler portions of our 
 time : and by thrufting in between all our other em- 
 
3o6 OF PRATER, C, 4. 
 
 ployments, it will make everything relifh of Reli- 
 gion, and by degrees turn all into its nature. 
 
 4. Learn to abftrad your thoughts and defires from 
 pleafures and things of the world. For nothing is a 
 dired: cure to this evil, but cutting off all other loves 
 and adherences. Order your affairs fo, that Religion 
 may be propounded to you as a reward, and Prayer 
 as your defence, and holy aftions as your fecurity, 
 and Charity and good works as your treafure. Con- 
 iider that all things elfe are fatisfadlions but to the 
 brutifh part of a man, and that thefe are the refrefh- 
 ments and relifhes of that noble part of us by which 
 we are better than beafts : and whatfoever other in- 
 ftrument, exercife or confideration is of ufe to take 
 our loves from the world, the fame is apt to place 
 them upon God. 
 
 5. Do not feek for delicioufnefs and fenfible con- 
 folations in the adlions of Religion, but only regard 
 the duty and the confcience of it. For although in 
 the beginning of Religion moll frequently, and at 
 fome other times irregularly, God complies with our 
 infirmity, and encourages our duty with little over- 
 flowings of fpiritual joy, and fenfible pleafure, and 
 delicacies in prayer, fo as we feem to feel fome little 
 beam of Heaven, and great refreihments from the 
 Spirit of confolation ; yet this is not always fafe for 
 us to have, neither fafe for us to exped: and look for: 
 and when we do, it is apt to make us cool in our 
 enquiries and waitings upon Chrift when we want 
 them : It is a running after him, not for the mira- 
 cles, but for the loaves ; not for the wonderful things 
 of God, and the defires of pleafing him, but for the 
 pleafure of pleafing ourfelves. And as we mufl; not 
 
S. 7. OF PRATER. 307 
 
 judge our devotion to be barren or unfruitful when 
 we want the overflowings of joy running over : fo 
 neither muft we ceafe for want of them. If our fpi- 
 rits can ferve God choofingly and gre5 
 pure confcience of our duty^ it is bett^ih Hrcifii^MC^^ 
 more fafe to us. WTJin VERSIT Y^ 
 
 6. Let him ufe to foften his fpirilfc i^th fi^3H^S\^ 
 meditation upon fad and dolorous ofej^^gj 
 Death, the terrors of the day of Judgment, fearful 
 judgments upon finners, ftrange horrid accidents, 
 fear of God's wrath, the pains of Hell, the unfpeak- 
 able amazejments of the damned, the intolerable 
 load of ajad jEternity . For whatfoever creates fear, 
 or makes the fpirit to dwell in a religious fadnefs, is 
 apt to entender the fpirit, and make it devout and 
 pliant to any part of duty. For a great fear, when 
 it is ill managed, is the parent of fuperftition ; but a 
 difcreet and well-guided fear produces Religion. 
 
 7. Pray often and you fhall pray oftener; and 
 when you are accuftomed to a frequent devotion, it 
 will fo infenfibly unite to your nature and aifecflions, 
 that it will become trouble to omit your ufual or 
 appointed prayers : and what you obtain at firft by 
 doing violence to your inclinations, at laft will not 
 be left without as great unwillingnefs as that by 
 which at firft it entered. This rule relies not only 
 upon reafon derived from the nature of habits, which 
 turn into a fecond nature, and make their actions 
 eafy, frequent and delightful: but it relies upon a rea- 
 fon depending upon the nature and conftitution of 
 Grace, whofe productions are of the fame nature 
 with the parent, and increafes itfelf, naturally grow- 
 ing from grains to huge trees, from minutes to vaft 
 
3o8 OF PRATER. C. 4. 
 
 proportions, and from moments to Eternity. But 
 be fure not to omit your ufual prayers without great 
 reafon, though without fin it may be done : becaufe 
 after you have omitted fome thing, in a little while 
 you will be paft the fcruple of that, and begin to 
 be tempted to leave out more. Keep yourfelf up to 
 your ufual forms : you may enlarge when you will ; 
 but do not contract or lefl^en them without a very 
 probable reafon. 
 
 8. Let a man frequently and ferloufly by imagi- 
 nation place himfelf upon his death-bed, and confi- 
 der what great joys he ihall have for the remem- 
 brance of every day well fpent, and what then he 
 would give that he had fo fpent all his days. He 
 may guefs at it by proportions ; for it is certain he 
 fhall have a joyful and profperous night who hath 
 ipent his day holily ; and he refigns his Soul with 
 peace into the hands of God who hath lived in the 
 peace of God and the works of Religion in his life- 
 time. This confideration is of a real event, it is of 
 a thing that will certainly come to pafs. // is ap- 
 pointed for all men once to die^ and after death comes 
 Judgment ; the apprehenfion of which is dreadful, 
 and the prefence of it is intolerable, unlefs by Reli- 
 gion and Sanftity we are difpofed for fo venerable 
 an appearance. 
 
 9. To this may be ufeful that we confider the 
 See the Great Exem- cafincfs of Chrift's yokc, the cxccl- 
 
 fhe' E^nnU'o^'chJiftirn Icncics and fweetnefles that are in 
 ^^^'S'on. Religion, the peace of confcience, 
 
 the joy of the Holy Ghoft, the rejoicing in God, the 
 fimplicity and pleafure of virtue, the intricacy, trou- 
 ble and bufinefs of fin ; the blefllngs and health and 
 
S. 7. OF PRATER. 309 
 
 reward of that ^ the curfes, the fickneffes and fad con- 
 fequences of this ; and that if we are weary of the 
 labours of ReHgion, we muft eternally fit ftill and 
 do nothing : for whatfoever we do contrary to it, 
 is infinitely more full of labour, care, difficulty and 
 vexation. 
 
 10. Confider this alfo, that tedioufnefs of fpirit is 
 the beginning of the moft dangerous condition and 
 eftate in the whole world. For it is a great difpofition 
 to the fin againfl: the Holy Ghofl: : it is apt to bring 
 a man to backfliding and the fl:ate of unregeneration, 
 to make him return to his vomit and his fink, and 
 either to make the man impatient, or his condition 
 fcrupulous, unfatisfied, irkfome and defperate : and // 
 is better that he had never known the way of godlinefs, 
 than after the knowledge of ity that he Jhould fall 
 away. There is not in the world a greater fign that 
 the fpirit o f Reprobation is beginning upon a man, 
 than when heTs TiaBTtually and conflantly, or very 
 frequently, weary, and flights or loaths holy Offices. 
 
 1 1 . The lafl remedy that preferves the hope of 
 fuch a man, and can reduce him to the flate of zeal 
 and the love of God, is a pungent, fad, and a heavy 
 affliftion; not defperate, but recreated with fome 
 intervals of kindnefs, or little comforts, or entertained 
 with hopes of deliverance; which condition if a man 
 fhall fall into, by the grace of God he is likely to 
 recover ; but if this help him not, it is infinite odds 
 but he will quench the Spirit. 
 
3io OF ALMS. C. 4- 
 
 SECT. VIII. 
 
 Of Alms, 
 
 lOVE is as communicative as fire, as bufy 
 and as adiive, and it hath four twin Daugh- 
 ters, extreme Hke each other ; and but that 
 the Do6tors of the School have done as Thamars 
 Midwife did, who bound a Scarlet thread, fomething 
 to diftinguifh them, it would be very hard to call 
 them afunder. Their names are, i. Mercy ^ 2. Be- 
 neficence, or well-doing, 3. Liberality : and 4. Alms ; 
 which by a fpecial privilege hath obtained to be called 
 after the mother's name, and is commonly called Cha- 
 rity, The fir ft or eldeft is feated in the afl^eftion, and 
 it is that which all the other muft attend. For Mercy 
 without Alms is acceptable, when the perfon is dif- 
 abled to exprefs outwardly what he heartily defires. 
 But Alms without Mercy are like prayers without 
 devotion, or Religion without Humility. 2. Bene- 
 ficence, or well-doing, is a promptnefs and noblenefs 
 of mind, making us to do offices of courtefy and hu- 
 manity to all forts of perfons in their need, or out of 
 their need. 3. Liberality is a difpofition of mind 
 oppofite to Covetoufnefs, and confifts in the defpite 
 and negled: of money upon jufi: occafions, and relates 
 to our friends, children, kindred, fervants and other 
 relatives. 4. But Alms is a relieving the poor and 
 needy. The firft and the laft only are duties of 
 Chriftianity. The fecond and third are circumftances 
 and adjuncts of thefe duties : for Liberality increafes 
 the degree of Alms, making our gift . greater ; and 
 
S.8. OF ALMS. 311 
 
 Beneficence extends it to more perfons and orders of 
 men, fpreading it wider. The former makes us 
 fometimes to give more than we are able ; and the 
 latter gives to more than need by the neceffity of 
 beggars and ferves the needs and conveniencies of 
 perfons, and fupplies circumftances : whereas pro- 
 perly. Alms are doles and largeiTes to the neceflitous 
 and calamitous people, fupplying the neceffities of 
 Nature, and giving remedies to their miferies. 
 
 Mercy and Alms are the body and Soul of that 
 charity which we muft pay to our Neighbour's need : 
 and it is a precept which God therefore enjoined to 
 the World, that the great inequality which he was 
 pleafed to fuffer in the poiTeffions and accidents of 
 men might be reduced to fome temper and evennefs ; 
 and the moft miferable perfon might be reconciled 
 to fome fenfe and participation of felicity. 
 
 Works of Mercy, or the fever al Kinds of corporal 
 
 Alms. 
 
 The works of Mercy are fo many as the affedlions 
 of Mercy have objects, or as the World hath kinds 
 of mifery. Men want meat, or drink, or clothes, or 
 a houfe, or liberty, or attendance, or a grave. In 
 proportion to thefe, feven works are ufually affigned 
 to Mercy, and there are feven kinds of corporal Alms 
 reckoned, i. To feed the hungry. 2. 
 
 __ . 1.1 1 i«n/-A Mat. 25. 35. 
 
 To give drmk to the thirlty. 3. Or 
 clothes to the naked. 4. To redeem captives. 5. To 
 vifit the fick. 6. To entertain ftrangers. 7. To 
 bury the dead.* But many more may * Mat. 26. 
 be added. Such as are 8. to give phy- ^ ^^"'' ^- 5- 
 
 12. 
 
312 OF ALMS, C. 4. 
 
 fie to fick perfons. 9. To bring cold and ftarved 
 people to warmth and to the fire ; for fometimes 
 clothing will not do it ; or this may be done when 
 we cannot do the other. 10. To lead the blind in 
 right ways. 11. To lend money. 12. To forgive 
 debts. 13. To remit forfeitures. 14. To mend 
 highways and bridges. 15. To reduce or guide wan- 
 dering travellers. 16. To eafe their labours by ac- 
 commodating their work with apt infl:ruments ; or 
 their journey with beafts of carriage. 17. To deli- 
 ver the poor from their opprefix)rs. 18. To die for 
 * NobiHs haec effet pieta- my brother."* 1 9. To pay maidens 
 
 tis rixa duobus ; j • 1 , r ^ 
 
 Q^od pro fratre mori ciowries, and to procurc for them 
 
 vellet "terque^pnor, J^^j,^^ ^^^ ^^^^^ marriagCS. 
 
 Works offpiritual Alms and Mercy are, 
 I. To teach the ignorant. 2, To counfel doubt- 
 ing perfons. 3. To admonifh finners diligently y pru- 
 dently^feafonably and charitably : To which alfo may 
 be reduced, provoking and encouraging to good 
 Heb. 10. 24.. works. 4. To comfort the afilidled. 
 zThef. 5. 14. ^, To pardon ofi'enders. 6. To fuc- 
 cour and fupport the weak. 7. To pray for all eftates 
 of men, and for reHef to all their neceflities. To 
 which may be added 8. To punifh or corred refrac- 
 tormefs. 9. To be gentle and charitable in cenfur- 
 ing the aftions of others. 10. To eftabhfh the fcru- 
 pulous, wavering and inconfl:ant fpirits. 1 1 . To con- 
 
 *PuellaprofternItfead ^^"^ ^^^ ftrong. 12. Not tO givC 
 
 ^\.^'^^S^ f^^d^l- 1 3. To quit a man of his 
 hoc corpus fub tarn turpi fear. *i4. To rcdccm maidcns 
 
 titulo. Hiji. Apol. Tya. r n • • , , , 
 
 irom proftitution and publication 
 of their bodies. 
 
5. 8. OF ALMS. 313 
 
 To both thefe kinds, a third alfo may be added of 
 a mixed nature, partly corporal, and partly fpiritual : 
 fuch are, i. Reconciling: enemies; , j., „ 
 
 *-* Laudi ductum apud vet. 
 
 2. Erefting public Schools of Ar^a te xa.>iya verxo? Itt- 
 Learnmg ; 3. Mamtammg Lec- 
 tures of Divinity ; 4. Erefting Colleges of Religion, 
 and retirement from the noifes and more frequent 
 temptations of the World ; 5. Finding employment 
 for unbufied perfons, and putting children to honeft 
 Trades. For the particulars of Mercy or Alms can- 
 not be narrower than Men's needs are : and the old 
 method of Alms is too narrow to comprife them all ; 
 and yet the kinds are too many to be difcourfed of 
 particularly : only our bleffed Saviour, in the precept 
 oi Almsy ufes the inftances of relieving the poor y and 
 forgivenefs of injuries ; and by proportion to thefe, 
 the reft whofe duty is plain, fimple, eafy and necef- 
 fary, may be determined. But Alms in general are 
 to be difpofed of according to the following Rules. 
 
 Rules for giving Alms, 
 
 I . Let no man do Alms of that which is none of 
 his own ; for of that he is to make re- s. Greg. 7. 1. 
 ftitution; that is due to the owners, no. Epift. 
 not to the poor: for every man hath need of his 
 own, and that is firft to be provided for ; and then 
 you muft think of the needs of the poor. He that 
 gives the poor what is not his own, makes himfelf a 
 thief, and the poor to be the receivers. This is not 
 to be underftood as if it were unlawful for a man 
 that is not able to pay his debts, to give fmaller 
 Alms to the poor. He may not give fuch portions 
 as can in any fenfe more difable him to do juftice : 
 
314 OF ALMS, C. 4. 
 
 but fuch, which if they were faved could not advance 
 the other duty, may retire to this, 
 
 Praebeant mifencordia 111 11 r 
 
 ut confervetur juftitia. and do here what they may, nnce 
 ug. ro'u. 3.9. .^ ^j^^ other duty they cannot do 
 
 what they fhould. But generally Cheaters and Rob- 
 bers cannot give Alms of what they have cheated 
 and robbed, unlefs they cannot tell the perfons whom 
 they have injured, or the proportions ; and in fuch 
 cafes they are to give thofe unknown portions to the 
 poor by way of reftitution, for it is no Alms ; only 
 God is the fupreme Lord to whom thofe efcheats 
 devolve, and the poor are his Receivers. 
 
 2. Of money unjuflly taken, and yet voluntarily 
 parted with, we may and are bound to give Alms : 
 fuch as is money given and taken for falfe witnefs, 
 bribes, fimoniacal contracfls ; becaufe the Receiver 
 hath no right to keep it, nor the Giver any right to 
 recall it, it is unjuft money, and yet payable to none 
 but the fupreme Lord (who is the perfon injured) 
 and to his Delegates, that is, the poor. To which 
 I infert thefe cautions, i. If the perfon injured by 
 the unjuft fentence of a bribed Judge, or by falfe 
 witnefs, be poor, he is the proper objed: and bo- 
 fom to whom the reftitution is to be made. 2. In 
 
 Decret.Ep.tit.de SI- ^^^^ ^^ Simony, the Church to 
 
 monia. whom the Simony was injurious, is 
 
 the lap into which the reftitution is to be poured ; 
 
 and if it be poor and out of repair, the Alms, or 
 
 Reftitution (ftiall I call it ?) are to be paid to it. 
 
 3. There is fome fort of gain that hath in it no 
 injuftice properly fo called ; but it is unlawful and 
 
 ^k/iy lucre : fuch as is money taken for work done 
 unlawfully upon the Lord's day, hire taken for dif- 
 
S, 8. OF ALMS. 315 
 
 figuring one's felf, and for being profefled jefters, 
 the wages of fuch as make unjuft bargains, and of 
 harlots : of this money there is fo'me preparation to 
 be made before it be given in Alms. The money is 
 infedted with the plague, and muft pafs through the 
 fire or the water before it be fit for Alms : the per- 
 fon muft repent and leave the crime, and then min- 
 ifter to the poor. 
 
 4. He that gives Alms muft do it in mercy, that 
 is, out of a true fenfe of the cala- 
 
 r 1 ' t 1 r n r ^' • Donum nudum eft, 
 
 mity of his brother, firft feelmg it nifi confeniu veftiatur, 1. 
 in himfelf in fome proportion, and 3- c. de paais. 
 then endeavouring to eafe himfelf and the other of 
 their common calamity. Againft this Rule they of- 
 fend who give Alms out of cuftom, or to upbraid the 
 poverty of the other, or to make him mercenary and 
 obliged, or with any unhandfome circumftances. 
 
 5. He that gives Alms muft do it with a fingle eye 
 and heart ; that is, without defigns to get the praife 
 of men : and if he fecures that, he may either give 
 them publicly or privately : for Chrift intended only 
 to provide againft pride and hypocrify, when he bade 
 Alms to be given in fecret, it being otherwife one 
 of his commandments, that our light Jhould JJnne he- 
 fore men : this is more excellent, that is more fafe. 
 
 6. To this alfo appertains, that he who hath done 
 a good turn ftiould fo forget it as 
 
 not to fpeak of it : but he that tac^,^frfet\urafc^epk! 
 boafts it or upbraids it, hath paid ^^''^'' 
 
 himfelf, and loft the noblenefs of the charity. 
 
 7. Give Alms with a cheerful heart and counte- 
 nance, not grudgingly or of necejjity ^ for 
 
 God loveth a cheerful giver ; and there- ^ ^^' ^' ^' 
 
3i6 OF ALMS. C. 4. 
 
 fore give quickly when the power is in thy hand, 
 and the need is in thy Neighbour, and thy Neigh- 
 bour at thy door. He gives twice that reheves 
 fpeedily. 
 
 8. According to thy ability give to all men that 
 Luke 6 o ^^^^ ' ^^^ ^^ equal needs give iirft to 
 
 good men, rather than to bad men ; 
 
 and if the needs be unequal do fo too ; 
 provided that the need of the pooreft be not vio- 
 lent or extreme : but if an evil man be in extreme 
 neceffity, he is to be relieved rather than a good man 
 who can tarry longer, and may fublift without it. 
 And if he be a good man, he will defire it fhould 
 be fo : becaufe himfelf is bound to fave the life of 
 his brother with doing fome inconvenience to him- 
 felf: and no difference of virtue or vice can make 
 the eafe of one beggar equal with the life of an- 
 other. 
 
 9. Give no Alms to vicious perfons, if fuch Alms 
 will fupport their fin : as if they will continue in 
 
 z Thef. 10. idlenefs, [if they will not worky nei- 
 A Cavaiio chi non t/ier kt them eat] or if they will 
 
 porta fella Biada non fi /> i • • ^i, i t r 
 
 creveiia. Ipcnd it m * drunkcnneis, or wan- 
 
 * De Mendico male tonncfs : fuch Dcrfons whcn thev 
 
 meretur, qui ei dat quod ^ J 
 
 edat aut quod bibat: are rcduccd to vcry great want. 
 
 Nam et illud quod dat ^ . _ . . r ^ 
 
 perdit, etiiiiproducitvi- mult bc relieved in luch propor- 
 
 tam ad miferiam. Trin. 4.' ^ . t ^1 • 1 
 
 tions as may not relieve their dy- 
 ing luft, but may refrefh their faint or dying bodies. 
 
 10. The beft objefts of charity are poor houfe- 
 keepers that labour hard, and are burdened with 
 many children; or Gentlemen fallen into fad po- 
 verty, efpecially if by innocent misfortune, (and if 
 their crimes brought them into it, yet they are to 
 
5.8. OF ALMS. 317 
 
 be relieved according to the former rule) perfecuted 
 perfons, widows and fatherlefs children, putting 
 them to honeft trades or fchools of ^^^^^ ^^j j^t^nigit fu- 
 learning. And fearch into the peregenumetpaupe^em. 
 needs of numerous and meaner a donare e tenere in- 
 families : for there are many per- ^^^"° ^ ^^^^ 
 fons that have nothing left them but mifery and mo- 
 defly; and towards fuch we muft add two circum- 
 ftances of Charity, i. To enquire them out. 2. To 
 convey our relief unto them fo as we do not make 
 them afhamed. 
 
 1 1 . Give, looking for nothing again, that is, with- 
 out confideration of future advantages : give to chil- 
 dren, to old men, to the unthankful, and the dying, 
 and to thofe you fhall never fee again ; for elfe your 
 Alms or courtefy is not charity, but traffic and mer- 
 chandife : and be fure that you omit not to relieve 
 the needs of your enemy and the injurious ; for fo 
 poffibly you may win him to yourfelf ; but do you 
 intend the winning him to God. 
 
 12. Truft not your Alms to intermedial, uncer- 
 tain and under difpenfers : by which rule is not 
 only intended the fecuring your Alms in the right 
 channel ; but the humility of your perfon, and that 
 which the Apoflle calls the labour of love. And if 
 you converfe in Hofpitals and Alms-houfes, and mi- 
 nifter with your own hand what your heart hath firft 
 decreed, you will find your heart endeared and made 
 familiar with the needs and with the perfons of the 
 poor, thofe excellent images of Chrift. 
 
 1 3 . Whatfoever is fuperfluOUS * Prsemonftro tlbl 
 
 1 /-I . , t 1 • r r J • Ut Ita te aliorum miferef- 
 
 m thy eltate is to be dilpenled m ^at, ne tui alios mi- 
 Alms. ^He that hath two coats ^'''^'' "^rinurm^us. 
 
318 OF ALMS, C. 4. 
 
 mujl give to him that hath none ; that is, he that hath 
 beyond his need mufi: give that which is beyond it. 
 Only among needs we are to reckon not only what 
 will fupport our life, but alfo what will maintain the 
 decency of our eftate and perfon ; not only in pre- 
 fent needs, but in all future neceflities, and very pro- 
 bable contingencies, but no further : we are not 
 obliged beyond this, unlefs we fee very great, public 
 and calamitous neceflities. But yet, if we do extend 
 beyond our meafures, and give more than we are 
 able, we have the Philippians and many holy perfons 
 for our precedent, we have S. Paul for our encou- 
 ragement, we have Chrifl: for our Counfellor, we 
 have God for our rewarder, and a great treafure in 
 Heaven for our recompenfe and refl:itution. But I 
 propound it to the confideration of all Chrifl:ian 
 people, that they be not nice and curious, fond and 
 indulgent to themfelves in taking accounts of their 
 perfonal conveniences, and that they make their pro- 
 portions moderate and eafy, according to the order 
 and manner of Chrifl:ianity ; and the confequent will 
 be this, that the poor will more plentifully be re- 
 lieved, themfelves will be more able to do it, and the 
 duty wilPbe lefs chargeable, and the owners of efl:ates 
 charged with fewer accounts in the fpending them. 
 It cannot be denied, but in the expenfes of all libe- 
 ral and great perfonages many things might be fpared; 
 fome fuperfluous fervants, fome idle meetings, fome 
 unneceflary and imprudent feafl:s, fome garments too 
 cofl:ly, fome unneceflary Lawfuits, fome vain jour- 
 neys : and when we are tempted to fuch needlefs 
 expenfes, if we fliall defcend to moderation, and lay 
 afide the furplufage, we fliall find it with more pro- 
 
5. 8. OF ALMS, ^ 319 
 
 fit to be laid out upon the poor members of Chrift, 
 than upon our own with vanity. But this is only- 
 intended to be an advice in the matter of doing 
 Alms : for I am not ignorant that great variety of 
 clothes always have been permitted to Princes and 
 Nobility, and others in their proportion; and they 
 ufually give thofe clothes as rewards to fervants, and 
 other perfons needful enough, and then they may 
 ferve their own fancy and their duty too : but it is 
 but reafon and Religion to be careful that they be 
 given to fuch only where duty, or prudent liberality, 
 or alms determine them ; but in no fenfe let them 
 do it fo as to minifter to vanity, to luxury, to prodi- 
 gality. The like alfo is to be obferved in other in- 
 ftances. And if we once give our minds to the ftudy 
 and arts of Alms, we fhall find ways enough to make 
 this duty eafy, profitable, and ufeful. 
 
 1. He that plays at any game muft refolve be- 
 forehand to be indifitrent to win or lofe : but if he 
 gives to the poor all that he wins, it is better than 
 to keep it to himfelf : but it were better yet, that he 
 lay by fo much as he is willing to lofe, and let the 
 game alone, and by giving fo much Alms traffic for 
 eternity. That is one way. 
 
 2. Another is keeping the fafting days of the 
 Church ; which if our condition be fuch as to be 
 able to caft our accounts, and make abatements for 
 our wanting fo many meals in the whole year, 
 (which by the old appointment did amount to 153, 
 and fince moft of them are fallen into defuetude, we 
 may make up as many of them as we pleafe by vo- 
 luntary Fafts) we may from hence find a confidera- 
 ble relief for the poor. But if we be not willing 
 
320 ^ OF ALMS. C. 4. 
 
 fometimes to faft that our brother may eat, we ihould 
 ill die for him. S. Martin had given all that he had 
 in the world to the poor, fave one coat, and that alfo 
 he divided between two beggars. A Father in the 
 Mount of Nitria was reduced at laft to the Inventory 
 of one Teftament, and that book alfo was tempted 
 from him by the needs of one whom he thought 
 poorer than himfelf. Greater yet : ^, Paulinus fold 
 himfelf to flavery to redeem a young man, for whofe 
 captivity his Mother wept fadly : and it is faid that 
 S. Katharine fucked the envenomed wounds of a 
 villain who had injured her moft impudently. And 
 I fhall tell you of a greater Charity than all thefe 
 put together : Chrift gave himfelf to fhame and 
 death to redeem his enemies from bondage, and 
 death, and Hell. 
 
 3. Learn of the frugal man, and only avoid for- 
 did actions, and turn good hufband, and change your 
 arts of getting into providence for the poor, and we 
 fhall foon become rich in good works : and why 
 fhould we not do as much for charity as for covet- 
 oufnefs ; for Heaven, as for the fading world ; for 
 God and the Holy Jefus^ as for the needlefs fuper- 
 fluities of back and belly t 
 
 14. In giving Alms to beggars and perfons of that 
 low rank, it is better to give little to each that we 
 may give to the more, fo extending our Alms to 
 many perfons : but in charities of Religion, as build- 
 ing Hofpitals, Colleges, and Houfes for Devotion, 
 and fupplying the accidental wants of decayed per- 
 fons, fallen from great plenty to great neceffity, it is 
 better to unite our Alms than to difperfe them ; to 
 make a noble relief or maintenance to one, and to 
 
S.S. OF ALMS. 321 
 
 reftore him to comfort, than to fupport only his 
 natural needs, and keep him ahve only, unrefcued 
 from fad difcomforts. 
 
 15. The precept of Alms or Charity binds not 
 indefinitely to all the inflances and kinds of Charity: 
 for he that delights to feed the poor, and fpends all 
 his portion that way, is not bound to enter into pri- 
 fons and redeem captives : but we are obliged by the 
 prefence of circumftances, and the fpecial difpofition 
 of providence, and the pitiablenefs of an objedt, to 
 this or that particular ad: of charity. The eye is the 
 fenfeof mercy, and the bowels are its organ, and 
 that en km dies pity, and pity" produces alfiis : w/ie/i 
 the eye fees what it never faWy the heart will think 
 what it never thought : but when we have an object, 
 prefent to our eye, then we muft pity, for there the 
 providence of God hath fitted our charity with cir- 
 cumftances. He that is in thy fight or in thy 
 neighbourhood is fallen into the lot of thy charity. 
 
 16. If thou haft no money, yet thou ^^^^ ^^ 
 muft have mercy, and art bound to Aas 3. 6. 
 pity the poor, and pray for them, and ^hi ti da un ofTa 
 throw thy holy defires and devotions non ti verrebbe 
 into the treafure of the Church: and if 
 
 thou doeft what thou art able, be it little or great, 
 corporal or fpiritual, the charity of Alms or the cha- 
 rity of prayers, a cup of wine or a cup of water, 
 if it be but love to the brethren or a i Pet. i. 22. 
 defire to help all or any of Chrift's ^ ^or. 8. 12. 
 poofj it fliall be accepted according to what a man 
 hathy not according to what he hath not. For love is 
 all this, and all the other Cornmandments : and it will 
 
322 OF ALMS, C, 4. 
 
 exprefs itfelf where it can ; and where it cannot, yet 
 it is /ove ftill, and it is slfoforrow that it cannot. 
 
 Motives to Charity, 
 
 The motives to this duty are fuch as holy Scrip- 
 ture hath propounded to us by way of confideration 
 and propofition of its excellencies and confequent 
 _ , reward, i. There is no one duty 
 
 Mat. 6. 4..-25. 35. . . . "^ 
 
 and which our bleffed Saviour did recom- 
 
 u e II. 41. 12. . j^^j^^ ^^ j^jg Difciples with fo repeated 
 
 an injunction as this of Charity and Alms. To which 
 
 add the words fpoken by our Lord, It 
 
 Aas2o. 35. . , . ^ , ^ . . J 
 
 IS better to give than to receive. And 
 
 when we conlider how great a bleffing it is that we 
 
 beg not from door to door, it is a ready inftance of 
 
 our thankfulnefs to God, for his fake to relieve them 
 
 that do. 2. This duty is that alone whereby the 
 
 future day of Judgment fhall be tranfadied. For 
 
 nothing but Charity and Alms is that whereby Chrift 
 
 {hall declare the juftice and mercy of the eternal 
 
 fentence. Martyrdom itfelf is not there expreffed 
 
 and no otherwife involved, but as it is the greateft 
 
 Charity. 3. Chrift made himfelf the greateft and 
 
 daily example of Alms or Charity. He went up 
 
 and down doing good, preaching the Gofpel, and 
 
 healing all difeafes : and God the Father is imita- 
 
 ble by us in nothing but in purity and mercy. 4. 
 
 Philip 4. 17. Al"^s given to the poor redound to the 
 
 emolument of the Giver both tempo- 
 
 o ^^ ^^^ eternal. 5. They are inftru- 
 
 Heb. 13. 16. mental to the remiffion of fins. Our 
 
 forgivenefs and mercy to others being 
 
 made the very rule and proportion of our confidence 
 
5. 8. OF ALMS, 323 
 
 and hope and our prayer to be forgiven ourfelves. 
 
 6. It is a treafure in Heaven, it procures friends 
 when we die. 6. It is reckoned as done to Chrift 
 whatfoever we do to our poor brother ; and there- 
 fore when a poor man begs for Chrift's fake, if 
 he have reafon to alk for Chrift's fake, give it him 
 if thou canft. Now every man hath title to afk 
 for Chrift's fake whofe need is great, and himfelf 
 unable to cure it, and if the man be a Chriftian. 
 Whatfoever charity Chrift will reward, all that is 
 given for Chrift's fake, and therefore it may be alked 
 in his name : but every man that ufes that facred 
 name for an endearment hath not a title to it, 
 neither he nor his need. 7. It is one of the wings 
 of prayer, by which it flies to the throne of grace. 
 8. It crowns all the works of piety. 9. It caufes 
 thankfgiving to God on our behalf. 10. And the 
 bowels of the poor blefs us, and they pray for us. 
 1 1 . And that portion of our eftate out of which a 
 tenth, or a fifth, or a twentieth, or Nunquam memini me 
 fome oflfering to God for Religion S\Titbrr%pet 
 and the poor ffoes forth, certainly charitatis exercuit. 
 
 . ^ J S. Hteron, Ep. ad Ne- 
 
 returns with a great bleffing upon pot. 
 all the reft. It is like the effufion of oil by the Si- 
 donian woman ; as long as fhe pours into empty vef- 
 fels, it could never ceafe running : or like the wi- 
 dow'^s barrel of meal ; it confumes not as long as fhe 
 fed the prophet. 12. The fum of all is contained in 
 the words of our blefled Saviour, Give alms of fuch 
 things as you have, and behold all things are clean unto 
 you, 13. To which may be added, that charity or 
 mercy is the peculiar character of God's Eled:, and 
 a fign of predeftination ; which advantage we are 
 
324 OF ALMS. C. 4. 
 
 taught by S. Paul : [Put on therefore 
 coioff. 3. ^^• ^^ ^1^^ ^i^^ ^ Qq^^ j^^iy ^^^ beloved, 
 
 bowels of mercy, kindnefs, &c. Forbearing one an- 
 other, and forgiving one another, if any man have a 
 quarrel againji any.] The refult of all which we 
 may read in the words of S . Chryfojiom : To know 
 the art of Alms, is greater than to be crowned with the 
 Diadem of Kings. And yet to convert one Soul is 
 greater than to pour out ten thoufand talents into the 
 bajketsofthepoor. 
 
 But becaufe giving Alms is an ad: of the virtue of 
 mercifulnefs, our endeavour muft be by proper arts 
 to mortify the parents of unmercifulnefs, which are, 
 I, Envy, 2. Anger, 3. Covetoufnefs : in which we 
 may be helped by the following rules or inftru- 
 ments. 
 
 Remedies againji Unmercifulnefs and Uncharitablenefs. 
 
 I . Agflinji Envy, by way of Conf deration. 
 
 Againft Envy I (hall ufe the fame arguments I 
 would ufe to perfuade a man from the Fever or the 
 Dropfy. I . Becaufe it is a difeafe ; it is fo far from 
 having pleafure in it, or a temptation to it, that it is 
 full of pain, a great inflrument of vexation ; it eats 
 the flefli, and dries up the marrow, and makes hol- 
 low eyes, and lean cheeks, and a pale face. 2. It is 
 nothing but a dired: refolution never to enter into 
 Heaven by the way of noble pleafure taken in the 
 good of others. 3. It is moft contrary to God; 4. 
 And a juft contrary ftate to the felicities andacftions 
 of Heaven, where every ftar increafes the light of 
 
S, 8. OF ENVr, 325 
 
 the other, and the multitude of guefts at the fupper 
 of the Lamb makes the eternal meal more feftival. 
 It is perfedlly the ftate of Hell, and the paffion of 
 Devils : for they do nothing but # Nemo aliens virtmi 
 defpair in themfelves, * and envy '^J^^^'' ^^^ ^^'^' ^^^^^^^ 
 others' quiet or fafety, and yet can- ^^'^- ^^^'^^ ^- ^»^''«- 
 not rejoice either in their good or in their evil, al- 
 though they endeavour to hinder that, and procure 
 this, with all the devices and arts of malice and of a 
 great underftanding. 6. Envy can ferve no end in 
 the world ; it cannot pleafe anything, nor do any- 
 thing, nor hinder anything, but the content and feli- 
 city of him that hath it. 7. Envy can never pretend 
 to juftice, as hatred and uncharitablenefs fometimes 
 may : for there may be caufes of hatred ; and I may 
 have wrong done me, and then hatred hath fome 
 pretence, though no juft argument. But no man is 
 unjuft or injurious, for being profperous or wife. 
 8. And therefore many men profefs to hate another, 
 but no man owns envy, as being an enmity and dif- 
 pleafure for no caufe but goodnefs or felicity : En- 
 vious men beine like Cantharides „ _, ^ . 
 
 o Homerus 1 nerlitis ma- 
 
 and Caterpillars, that delight moft los mores defcribens,maii- 
 
 ^ , nil ^'* fummam appofuit, 
 
 to devour ripe and molt excellent Pelidae imprimis erat at- 
 r ' T^ • /• 11 • ^1_ i_ r que inimicus Ulyfli. 
 
 fruits. 9. It is of all crimes the bal- ^ ^ 
 
 eft : for malice and anger are appeafed with benefits, 
 but envy is exafperated, as envying to fortunate per- 
 fons both their power and their will to do good ; 
 and never leaves murmuring till the envied perfon 
 be levelled, and then only the Vulture leaves to eat 
 the liver. For if his Neighbour be made miferable, 
 the envious man is apt to be troubled : like him that 
 is fo long unbuilding the turrets till all the roof is low 
 
326 OF ANGER. C. 4. 
 
 or flat, or that the ilones fall upon the lower build- 
 ings, and do a mifchief that the man repents of. 
 
 2. Remedies againji Anger by way of Exercife. 
 
 The next enemy to mercifulnefs and the grace of 
 Alms is Anger : againft which there are proper in- 
 flruments both in Prudence and Religion. 
 
 1 . Prayer is the great remedy againfl Anger : for 
 it muft fuppofe it in fome degree removed before we 
 pray, and then it is the more likely it will be finifhed 
 when the prayer is done. We muft lay aiide the 
 acS of Anger, as a preparatory to prayer ; and the 
 curing the habit will be the effed: and bleffing of 
 prayer : fo that if a man to cure his anger refolves 
 to addrefs himfelf to God by prayer, it is iirft necef- 
 fary that by his own obfervation and diligence he 
 lay the anger afide, before his prayer can be fit to 
 be prefented : and when we fo pray, and fo endea- 
 vour, we have all the bleffings of prayer which God 
 hath promifed to it, to be our fecurity for fuccefs. 
 
 2. If Anger arifes in thy breaft, inftantly feal up 
 T V ^ . , thy lips, and let it not 2:0 forth : 
 
 Ira cum peftus rapida oc- •' / ^ ^ 
 
 cupavit; for like fire when it wants vent, 
 
 Futiles linguae jubeo ca- . ^^^ r r • r ^r t • i 
 
 vere it Will lupprcis itlelf. It IS good 
 
 atratus J^^u^^ntis. ^^ ^ Fever to havc a tender and a 
 
 Turbatus fum, et non fmooth ton^uc I but it is better 
 
 fum locutus. Pfai. j^. , . r - 
 
 that It be fo /n anger : for if it be 
 rough and diftempered, there it is an ill fign, but here 
 it is an ill caufe. Angry paffion is a fire, and angry 
 words are like breath to fan them ; together they are 
 Hke fteel and flint, fending out fire by mutual colli- 
 fion. Some men will difcourfe themfelves into paf- 
 
S, 8. OF ANGER. 327 
 
 fion, and if their neighbour be enkindled too, toge- 
 ther they flame with rage and violence. 
 
 3. Humility is the mofl excellent natural cure 
 for anger in the world : for he that by daily confi- 
 dering his own infirmities and failings makes the 
 error of his neighbour or fervant to be his own cafe, 
 and remembers that he daily needs God's pardon and 
 his brother's charity, will not be apt to rage at the 
 levities, or misfortunes, or indifcretions of another ; 
 greater than which he confiders that he is very fre- 
 quent and more inexcufably guilty of. 
 
 4. Confider the example of the ever-bleffed Jefusy 
 who fufl^ered all the contradictions of finners, and 
 received all affronts and reproaches of malicious, 
 rafh and foolifh perfons, and yet in all them was as 
 difpaflionate and gentle as the morning Sun in Au- 
 tumn : and in this alfo he propounded himfelf imi- 
 table by us. For if innocence itfelf did fuffer fo 
 great injuries and difgraces, it is no great matter for 
 us quietly to receive all the calamities of fortune, and 
 indifcretion of fervants, and miftakes of friends, and 
 unkindneiTes of kindred, and rudeneffes of enemies, 
 /ince we have deferved thefe and worfe, even Hell 
 itfelf. 
 
 5. If we be tempted to Anger in the Aftions of 
 Government and Difcipline to our inferiors, (in which 
 cafe anger is permitted fo far as it is prudently inftru- 
 mental to Government, and only is a fin when it is 
 exceflive and unreafonable, and apt to difturb our 
 own difcourfe, or to exprefs itfelf in imprudent 
 words or violent adlions) let us propound to our- 
 felves the example of God the Father, who at the 
 fame time, and with the fame tranquillity decreed 
 
328 OF ANGER. C. 4. 
 
 Heaven and Hell, the joys of bleffed Angels and 
 Souls, and the torments of devils and accurfed fpi- 
 rits : and at the day of Judgment when all the World 
 fhall burn under his feet, God fhall not be at all in- 
 flamed, or fhaken in his elTential feat and centre of tran- 
 quillity and joy. And if at firfl: the caufe feems reafon- 
 able, yet defer to execute thy anger till thou mayft 
 better judge. For as Phocion told the Athenians, w^ho 
 upon the firft news of the death of Alexander were 
 ready to revolt, Stay a while, for if the King be not 
 dead, your hafte will ruin you ; but if he be dead, 
 your flay cannot prejudice your affairs, for he will 
 be dead to-morrow as well as to-day : fo if thy fer- 
 vant or inferior deferve punifhment, flaying till to- 
 morrow will not make him innocent; but it may 
 pofTibly preferve thee fo, by preventing thy flriking 
 a guiltlefs perfon, or being furious for a trifle. 
 
 6. Remove from thyfelf all provocations and in- 
 centives to Anger ; efpecially i . Games of chance, 
 * v„ ~ ., .. and great wagers. ^ Patroclus kil- 
 tIxt^vov Vi>ij^(^avTo?, led his friend, the fon oi Amphi- 
 rpctyctxoicri xo^ooQbI?' mmas, in his rage and fudden fury, 
 rifing upon a crofs game at Tables. 
 Such alfo are petty curiofities and worldly bufinefs 
 and carefulnefs about it : but manage thyfelf with 
 indifFerency, or contempt of thofe external things, 
 and do not fpend a pafTion upon them; for it is 
 Qui pauca requirunt, "^^rc than they are worth. But 
 non muitis excidunt^^^ they that dcfirc but few things can 
 be crofTed but in a few. 2. In not 
 heaping up with an ambitious or curious prodigality 
 any very curious or choice Utenfils, Seals, Jewels, 
 Glafles, precious fl:ones ; becaufe thofe very many 
 
S. 8. OF ANGER, 329 
 
 accidents which happen in the fpoiling or lofs of 
 thefe rarities, are in event an irreiiftible caufe of 
 violent anger. 3. Do not entertain nor fuifer tale- 
 bearers : for they abufe our ear firft, and then our 
 credulity, and then fteal our patience, and it may be 
 for a lie ; and if it be true, the matter is not conii- 
 derable ; or if it be, yet it is pardonable. And we 
 may always efcape with patience at one of thefe out- 
 lets : either i. By not hearing (landers, or 2. by not 
 believing them, or 3. by not regarding the thing, or 
 4. by forgiving the perfon. 4. To this purpofe alfo 
 it may ferve well if we choofe (as much as we can) 
 to live with peaceable perfons, for that prevents the 
 occafions of confufion : and if we live with prudent 
 perfons, they will not eaiily occafion our difturbance. 
 But becaufe thefe things are not in many men's 
 power, therefore I propound this rather as a felicity 
 than a remedy or a duty, and an art of prevention 
 rather than of cure. 
 
 7. Be not inquifitive into the affairs of other 
 men, nor the faults of thy fervants, nor the miftakes 
 of thy friends ; but what is offered to you, ufe ac- 
 cording to the former rules, but do not thou go out to 
 gather flicks to kindle a fire to burn thine own 
 houfe. And add this ; If my friend faid or did well 
 in that for which I am angry, I am in the fault, not 
 he ; but if he did amifs, he is in the mifery, not I : 
 for either he was deceived, or he was malicious, and 
 either of them both is all one with a miferable per- 
 fon ; and that is an objed: of pity, not of anger. 
 
 8. Ufe all reafonable difcourfes to excufe the 
 faults of others, confidering that there are many 
 circumftances of time, of perfon, of accident, of in- 
 
330 OF ANGER. C. 4. 
 
 advertency, of infrequency, of aptnefs to amend, of 
 forrow for doing it : and it is well that we take any 
 good in exchange for the evil is done or fuifered. 
 
 9. Upon the rifing of anger inftantly enter into a 
 deep confideration of the joys of Heaven, or the 
 
 Homer pains of Hell : for fear and joy ai'^e 
 
 naturally apt to appeafe this violence, 
 
 10. In contentions be always paffive, never acflive, 
 upon the defenfive, not the affaulting part ; and then 
 alfo give a gentler anfwer, receiving the furies and 
 indifcretions of the other like a ftone into a bed of 
 Mofs and foft compliance ; and you fhall find it fit 
 down quietly : whereas anger and violence makes 
 the contention loud and long, and injurious to both 
 the parties. 
 
 1 1. In the adtions of Religion be careful to tem- 
 per all thy infl:ances with meeknefs, and the proper 
 infl:ruments of it : and if thou beefl: apt to be angry, 
 neither fafl; violently, nor entertain the too forward 
 heats of zeal ; hwt fecure thy duty with confi:ant and 
 regular aftions, and a good temper of body with con- 
 venient refreshments and recreations. 
 
 12. If Anger rifes fuddenly and violently, firfi: 
 refl:rain it with confideration, and then let it end in 
 a hearty prayer for him that did the real or feeming 
 injury. The former of the two fl:ops its growth, 
 and the latter quite kills it, and makes amends for 
 its monfl:rous and involuntary birth. 
 
 Remedies againft Anger, by way of Confideration. 
 
 I . Confider that Anger is a profefled enemy to 
 Counfel ; it is a dired fiorm, in which no man can 
 be heard to fpeak or call from without : for if you 
 counfel gently, you are defpifed ; if you urge it and 
 
5. 8. OF ANGER. 331 
 
 be vehement, you provoke it more. Be careful 
 therefore to lay up beforehand a ^, ,, ^ r' . 
 ereat ftock of reafon and prudent f^i^^^^ ^^'^f ' ^ . 
 coniideration, that like a befieged /Soyxw^Tw. 
 Town you may be provided for, 
 and be defenfible from within, fince you are not 
 likely to be relieved from without. Anger is not to 
 be fuppreifed but by fomething that is as inward as 
 itfelf, and more habitual. To which purpofe add, 
 that 2. Of all paffions it endeavours moft to make 
 Reafon ufelefs. 3. That it is an univerfal poifon, of 
 an infinite objeft : for no man was ever fo amorous 
 as to love a Toad, none fo envious as to repine at 
 the condition of the miferable, no man fo timorous 
 as to fear a dead Bee ; but Anger is troubled at 
 every thing, and every man, and every accident, and 
 therefore unlefs it be fuppreifed it will make a man's 
 condition re ftlefs. 4. If it proceeds , . . . 
 
 ' -T O BvfXOq ^WVIWV ttJT»OV, C-UfX- 
 
 from a great caufe, it turns to fury ; ^?^<:<^f^f^cLx<n, e^a^Ks crCv- 
 it irom a imall caule, it is peevilh- iTra^xiw, ?t< rt Kat <^9opSc 
 nefs : and fo is always either terri- *'''^''^''* 
 ble or ridiculous. 5. It makes a man's body mon- 
 ftrous, deformed and contemptible, the voice horrid, 
 the eyes cruel, the face pale or fiery, the gait fierce, 
 the fpeech clamorous and loud. 6. It is neither 
 manly nor ingenuous. 7. It proceeds from foftnefs 
 of fpirit and pufillanimity ; which makes that Wo- 
 men are more angry than Men, fick perfons more 
 than the healthful, old men more than young, un- 
 profperous and calamitous people than the blefl^ed 
 and fortunate. 8. It is a paflion fitter for Flies and 
 Infefts than for perfons profefling noblenefs and 
 bounty. 9. It is troublefome not only to thofe that 
 fuff^er it, but to them that behold it; there being no 
 
332 OF ANGER, C, 4. 
 
 * Dicere quid ccena g^^atcr incivility * of entertain- 
 pofTis ingratius ifta ? ment than for the Cook's fault, or 
 
 the negligence of the fervants, to be cruel, or outra- 
 geous, or unpleafant in the prefence of the guefts. 
 lo. It makes marriage to be a neceffary and una- 
 voidable trouble ; friendfhips, and focieties, and fa- 
 miliarities to be intolerable. 11. It multiplies the 
 evils of drunkennefs, and makes the levities of Wine 
 to run into madnefs. 12, It makes innocent jefting 
 to be the beginning of Tragedies. It turns friend- 
 ihip into hatred ; ^ it makes a man lofe himfelf, and 
 his Reafon and his argument in difputation. * It 
 turns the defires of knov/ledge into an^itch of wran- 
 gling. * It adds infolency to power. * It turns 
 juftice into cruelty, and judgment into oppreffion. 
 * It changes difcipline into tedioufnefs and hatred of 
 liberal inftitution. * It makes a profperous man to 
 be envied, and the unfortunate to be unpitied. * It 
 is a confluence of all the irregular paffions : there is 
 in it envy and forrow, fear and fcorn, pride and pre- 
 judice, rafhnefs and inconfideration, rejoicing in evil 
 and a defire to' inflid: it, felf-love, impatience and 
 curioiity. * And laftly, though it be very trouble- 
 fome to others, yet it is moft troublefome to him 
 that hath it. 
 
 In the ufe of thefe arguments and the former ex- 
 ercifes be diligent to obferve, left in your defires to 
 fupprefs anger you be paflionate and angry at your- 
 
 Amaram amaro biiem ^^^^ ^^r being angry ; like Phyfi- 
 pharmacoquieiuunt. ciaus, who givc a bitter potion 
 when they intend to ejedl the bitternefs of choler ; 
 for this will provoke the perfon and increafe 'the 
 paffion. But placidly and quietly fet upon the mor- 
 
S. 8. OF ANGER. 333 
 
 tification of it ; and attempt it firft for a day, refolv- 
 ing that day not at all to be angry, and to be watch- 
 ful and obfervant, for a day is no great trouble : but 
 then, after one day's watchfulnefs it will be as eafy 
 to watch two days as at firft it was to watch one 
 day ; and fo you may increafe till it becomes eafy 
 and habitual. 
 
 Only obferve that fuch an anger alone is criminal 
 which is againft charity to myfelf or my neighbour ; 
 but anger againft fin is a holy zeal, and an efFeft of 
 love to God and my brother, for whofe intereft I 
 am pafllonate, like a concerned perfon : and if I take 
 care that my anger makes no refledtion of cruelty or 
 fcorn upon the offender, or of pride and violence, or 
 tranfportation to myfelf, anger becomes charity and 
 duty. And when one commended Charilausy the 
 King of Sparta^ for a gentle, a good and a meek 
 Prince, his colleaP:ue faid well, ^ . , v 
 
 ' ^ . Plutar. de odio et in- 
 
 How can he be good who is not an vidia. 
 
 enemy even to vicious perfons ? 
 
 3. Remedies againjl Covetoufnefs, the third Enemy 
 of Mercy, 
 
 Covetoufnefs is alfo an enemy to Alms, though 
 not to all the effedls of mercifulnefs : but this is to 
 be cured by the proper motives to charity before 
 mentioned, and by the proper rules of juftice ; which 
 being fecured, the arts of getting money are not eafily 
 made criminal. To which alfo we may add, 
 
 I . Covetoufnefs makes a man miferable ; becaufe 
 riches are not means to make a man happy : and un- 
 lefs felicity were to be bought with money, he is a 
 vain perfon who admires heaps of gold and rich pof- 
 
334 OF COFETOUSNESS. C. 4. 
 
 feffions. For what Hippomachus faid to fome per- 
 
 Q^id refert igitur quantis foHS who commended a tall man as 
 
 pSr/^^ni nemo- fit to bc a ChampioH in the Olym- 
 
 i-umveaeturm umbra, j^ pramcs, It is truc (faid hc) if 
 
 Jugera quot vicma toro, r o ' \ / 
 
 quas emerit asdes ? thc cro wn hang fo high that the 
 
 Nemo malus felix. in i i i • i 
 
 jwv. Sat. 4. longeit arm could reach it ; the 
 fame we may fay concerning riches, they were excel- 
 lent things, if the richeft man were certainly the 
 wifeft and beft : but as they are, they are nothing 
 to be wondered at, becaufe they contribute nothing 
 towards felicity : which appears, becaufe fome men 
 choofe to be miferable that they may be rich, rather 
 than be happy with the expenfe of money and doing 
 noble things. 
 
 2. Riches are ufelefs and unprofitable; for be- 
 yond our needs and conveniences nature knows no 
 ufe of riches : and they fay that the Princes of Italy y 
 when they fup alone, eat out of a fingle difh, and 
 drink in a plain glafs, and the wife eats without 
 purple ; for nothing is more frugal than the back and 
 belly, if they be ufed as they fhould : but when they 
 would entertain the eyes of ftrangers, when they are 
 vain and would make a noife, then riches come forth 
 to fet forth the fpeftacle, and furnifh out the Comedy 
 of wealthy of vanity. No man can with all the wealth 
 in the world buy fo much fl^ill as to be a good 
 Lutenift ; he muft go the fame way that poor peo- 
 ple do, he muft learn and take pains : much lefs can 
 he buy conftancy, or chaftity, or courage ; nay, not 
 fo much as the contempt of riches : and by poiTefllng 
 more than we need, we cannot obtain fo much 
 power over our Souls as not to require more. And 
 certainly riches muft deliver me from no evil, if the 
 
S, 8. OF COVETOUSNESS, 335 
 
 pofleffion of them cannot take away the longing for 
 them. If any man be thirfty, drink cools him ; if he 
 be hungry, eating meat fatisfies him: and when a 
 man is cold, and calls for a warm cloak, he is pleafed 
 if you give it him ; but you trouble him if you load 
 him with fix or eight cloaks. Nature refts and fits 
 fl:ill when fhe hath her portion ; but that which ex- 
 ceeds it, is a trouble and a burden : and therefore in 
 true Philofophy, No man is rich but he that is poor, 
 according to the common account : for when God 
 hath fatisfied thofe needs which he made, that is, 
 all that is natural, whatfoever is beyond it is thirfl; 
 and a difeafe, and unlefs it be fent back again in 
 charity or religion, can ferve no end but vice or 
 vanity : it can increafe the appetite to reprefent the 
 man poorer, and full of a new and artificial, unnatu- 
 ral need ; but it never fatisfies the need it makes, or 
 makes the man richer. No wealth can fatisfy the 
 covetous dejire of wealth. 
 
 3. Riches are troublefome ; but the fatisfadlion of 
 thofe appetites which God and ^ r r •. ^ r 
 
 ■TJl Ergo folicitae tu caufa. 
 
 Nature hath made are cheap and pecunia, vitae es : 
 
 - ^ - • 1 r ^^^ *^ immaturum mortis 
 
 eaiy : lor who ever paid ule-money adimus iter. 
 for bread and onions and water to ropert. 
 
 keep him alive ? But when we covet after houfes 
 of the frame and defign of Italy y or long for jewels, 
 or for my next neighbour's field, or horfes from 
 Barbary, or the richeft perfumes of Arabia^ or Ga- 
 latian mules, or fat Eunuchs for our flaves from 
 Hunisy or rich coaches from Naples, then we can 
 never be fatisfied till we have the befl: thing that is 
 fancied, and all that can be had, and all that can be 
 defired, and that we can luft no more : but before 
 
336 OF COFETOUSNESS. C. 4. 
 
 we come to the one half of our firft wild defires, 
 we are the bond-men of Ufurers, and of our worfe 
 tyrant appetites, and the tortures of envy and impa- 
 tience. But I confider that thofe who drink on ftill 
 when their thirfl: is quenched, or eat after they have 
 well dined, are forced to vomit not only their fuper- 
 fluity, but even that which at firft was necelTary : fo 
 thofe that covet more than they can temperately ufe, 
 are oftentimes forced to part even with that patri- 
 mony which would have fupported their perfons in 
 freedom and honour, and have fatisfied all their rea- 
 fonable defire. 
 
 4. Contentednefs is therefore health, becaufe Co- 
 vetoufnefs is a diredl ficknefs : and it was well faid 
 of Arijiippus, (as Plutarch reports him) If any man 
 after much eating and drinking, be ftill unfatisfied, 
 he hath no need of more meat or more drink, but 
 of a Phyfician ; he more needs to be purged than to 
 be filled : and therefore fmce Covetoufnefs cannot 
 be fatisfied, it muft be cured by emptinefs and eva- 
 cuation. The man is without remedy, unlefs he be 
 reduced to the fcantling of nature, and the meafures 
 of his perfonal neceffity. Give to a poor man a 
 houfe, and a few cows, pay his little debt, and fet 
 him on work, and he is provided for, and quiet : but 
 when a man enlarges beyond a fair pofi^eflion, and 
 defires another Lordfhip, you fpite him if you let 
 him have it ; for by that he is one degree the fur- 
 ther off from reft in his defires and fatisfadion ; and 
 now he fees himfelf in a bigger capacity to a larger 
 fortune ; and he ftiall never find his period, till you 
 begin to take away fomething of what he hath ; for 
 then he will begin to be glad to keep that which is 
 
S. 8. OF COFETOUSNESS. 337 
 
 left : but reduce him to nature's meafures, and there 
 he fhall be fure to find reft : for there no man can 
 defire beyond his bellyful, and when he wants that, 
 any one friend or charitable man can cure his po- 
 verty ; but all the world cannot fatisfy his Covetouf- 
 nefs. 
 
 5. Covetoufnefs is the moft fantaftical and con- 
 tradictory difeafe in the whole world ; it muft there- 
 fore be incurable, becaufe it ftrives againft its own 
 cure. No man therefore abftains from meat, be- 
 caufe he is hungry, nor from wine, becaufe he loves 
 it and needs it : but the coyetous man does fo ; for 
 he defires it paffionately, becaufe he fays he needs it, 
 and when he hath it, he will need it ftill, becaufe he 
 dares not ufe it. He gets clothes becaufe he cannot 
 be without them ; but when he hath them then he 
 can : as if he needed corn for his granary, and clothes 
 for his wardrobe, more than for his back and belly. 
 For Covetoufnefs pretends to heap much together 
 for fear of want ; and yet after all his pains and pur- 
 chafe, he fufFers that really which at firft he feared 
 vainly ; and by not ufing what he gets, he makes 
 that fufFering to be aftual, prefent and neceffary, 
 which in his loweft condition was but future, con- 
 tingent and poffible. It ftirs up the defire, and takes 
 away the pleafure of being fatisfied. It increafes the 
 appetite, and will not content it : it fwells the frm- 
 cipal to no purpofe, and lefl^ens the ufe to all pur- 
 pofes ; difturbing the order of nature, and the de- 
 figns of God ; making money not to be the inftru- 
 ment of exchange or charity, nor corn to feed him- 
 felf or the poor, nor wool to clothe himfelf or his 
 brother, nor wine to refrefh the fadnefs of the af- 
 
 z 
 
338 OF COFETOUSNESS. C. 4. 
 
 flicled, nor his oil to make his own countenance 
 cheerful ; but all thefe to look upon, and to tell over, 
 and to take accounts by, and make himfelf confide- 
 rable, and wondered at by fools, that while he lives 
 he may be called Rich; and when he dies may 
 be accounted Miferable, and like the difh-makers of 
 China, may leave a greater heap of dirt for his Ne- 
 phews, while he himfelf hath a new lot fallen to 
 him in the portion of Dives, But thus the Afs car- 
 ried wood and fweet herbs to the Baths, but was 
 never wafhed or perfumed himfelf: he heaped up 
 fweets for others, while himfelf was filthy with 
 fmoke and afhes. And yet it is confiderable ; If the 
 man can be content to feed hardly, and labour ex- 
 tremely, and watch carefully, and fuffer affronts and 
 difgrace, that he may get money more than he ufes 
 in his temperance and juft needs, with how much 
 eafe might this man be happy ? and with how great 
 uneafinefs and trouble does he make himfelf mifera- 
 ble ? For he takes pains to get content, and when 
 he might have it, he lets it go. He might better be 
 content with a virtuous and quiet poverty, than with 
 an artificial, troublefome and vicious. The fame diet 
 and a lefs labour would at firft make him happy, and 
 for ever after rewardable. 
 
 6. The fum of all is that which the Apoftle fays. 
 Covet oufnefs is Idolatry ; that is, it is an admiring 
 money for itfelf, not for its ufe ; it relies upon mo- 
 ney, and loves it more than it does God and Reli- 
 gion : and // is the root of all evil ; it teaches men to 
 be cruel and crafty, induftrious in evil, full of care 
 and malice; it devours young heirs, and grinds the 
 face of the poor, and undoes thofe who fpecially 
 
S. 8. 
 
 OF COFETOUSNESS. 
 
 339 
 
 belong to God's proteftion, helplefs, craftlefs and 
 
 innocent people ; it inquires into our parents' age, 
 
 and longs for the death of our friends; it makes 
 
 fr iendfhip an art of rapine, and changes a partner 
 
 into a vulture, and a companion into a thief; and 
 
 after all this it is for no good to itfelf, for it dare not 
 
 fpend thofe heaps of treafure which it fnatched : and 
 
 men hate Serpents and Bafilifks worfe than Lions 
 
 and Bears ; for thefe kill becaufe they need the prey, 
 
 but they fting to death and eat 
 
 not. * And if they pretend all 
 
 this care and heap for their Heirs, 
 
 (like the Mice oi Africa hiding 
 
 the golden ore in their bowels, 
 
 and refuiing to give back the in- 
 
 digefled gold till their guts be out) 
 
 they may remember that what was 
 
 unnecefTary for themfelves, is as 
 
 unneceiTary for their fons ; and 
 
 why cannot they be without it as 
 
 well as their Fathers who did not 
 
 ufe it ? And it often happens, that 
 
 to the fons it becomes an inftru- 
 
 ment to ferve fome luft or other ; 
 
 that as the gold was ufelefs to their 
 
 Fathers, fo may the fons be to the 
 
 public, fools or prodigals, loads to 
 
 their Country, and the curfe and punifhment of their 
 
 Father's avarice : and yet all that wealth is fhort of 
 
 one bleffing ; but it is a load coming with a curfe, 
 
 and defcending from the family of a long-derived 
 
 iin. However the Father tranfmits it to the fon, 
 
 and it may be the fon to one more, till a Tyrant, or an 
 
 Xpverog ubI JoXof tTrl Kai ap- 
 
 yvfog avQpiuvoia-iv. 
 Xpvo-E, KAKxy apxriye, $io<pQoftf 
 
 TravTtt p^^aXsTTTwy* 
 eWe a-e fxh Bvnroia-i ysvea-Qcti 
 
 nr.fxa, 'TToQetvov' 
 lov yap i'xtjTt fxcfXa^ Tg, Xl>j- 
 
 Xatrliti TE, <J>o'yot TE, 
 'Ep^flpa Je TEXva yo»gT<r<y, a^eX- 
 
 <^tiol TE, ai/vaijuioii . 
 
 Phocylid. 
 
 Sed oHm 
 
 Prodigio par eft in nobil- 
 
 itate Seneftus. 
 Hortulus hie, puteufque 
 
 brevis nee refte moven- 
 
 dus, 
 In tenues plantas facili 
 
 difFunditur hauftu. 
 Vive bidentis amans et 
 
 eulti villieus horti, 
 Unde epulum poflis cen- 
 tum dare Pythagoreis. 
 Eft aliquid quocunque lo- 
 
 eo, quocunque recefl'u, 
 Unius dominum fefe fe- 
 
 ciffe lacertae. 
 
 Jwven. Sat. 3. 
 
340 OF COFEroUSNESS. C. 4. 
 
 OpprefTor, or a War, or change of Government, or 
 the Ufurer, or folly, or an expeniive vice, makes 
 holes in the bottom of the bag, and the vv^ealth runs 
 out like vi^ater, and flies av^^ay like a Bird from the 
 hand of a child. 
 
 7. Add to thefe the confideration of the advan- 
 tages of poverty ; that it is a ftate freer from temp- 
 Provocet ut fegnes ani- tatiou, fccurc in dangers, but of 
 mos, rerumque remo- ^^^ trouble, fafc Under the Diviuc 
 ingeniofa vias pauiatim Providcncc, carcd for iu Hcavcn 
 
 exploret egeftas. i m • • /-» • i r 
 
 ciaudian. by a daily miniftration, and for 
 whofe fupport God makes every day a new decree ; 
 a ftate of w^hich Chrift was pleafed to make open 
 profeflion, and many wife men daily make vows : 
 that a rich man is but like a pool, to whom the poor 
 run, and firft trouble it, and then draw it dry : that 
 he enjoys no more of it than according to the few 
 and limited needs of a man ; he cannot eat like a 
 Wolf or an Elephant : that variety of dainty fare 
 minifters but to fin and ficknelTes : that the poor 
 man feafts oftener than the rich, becaufe every little 
 enlargement is a feaft to the poor, but he that feafts 
 every day feafts no day, there being nothing left to 
 which he may beyond his Ordinary extend his ap- 
 petite : that the rich man fleeps not fo foundly as the 
 poor labourer ; that his fears are more, and his needs 
 are greater (for who is poorer, he that needs 5/. or 
 he that needs 5000/. ?) the poor man hath enough 
 to fill his belly, and the rich hath not enough to fill 
 his eye : that the poor man's wants are eafy to be re- 
 lieved by a common charity, but the needs of rich 
 men cannot be fupplied but by Princes ; and they 
 are left to the temptation of great vices to make re- 
 
S. 8. OF COVEroUSNESS. 341 
 
 paration of their needs ; and the ambitious labours 
 of men to get great eftates is but like the felling of 
 a Fountain to buy a Fever, a parting with content 
 to buy neceffity, a purchafe of an unhandfome con- 
 dition at theprice of infelicity : that Princes, and 
 they that enjoy moft of the world, have moft of it 
 but in title and fupreme rights and referved privi- 
 leges, pepper-corns, homages, trifling fervices and 
 acknowledgments, the real ufe defcending to others 
 to more fubftantial purpofes. Thefe confiderations 
 may be ufeful to the curing of Covetoufnefs, that the 
 grace of mercifulnefs enlarging the heart of a man, 
 his hand may not be contracted, but reached out to 
 the poor in Alms. 
 
 SECT. IX. 
 
 Of Repentance, 
 
 EPENTANCE of all things in the World 
 makes the greateft change ; it changes 
 things in Heaven and Earth : for it changes 
 the whole Man from fin to grace, from vicious ha- 
 bits to holy cuftoms, from unchafte bodies to An- 
 gelical Souls, from Swine to Philofophers, from 
 drunkennefs to fober counfels : and God himfelf, 
 with whom is no variablenefs or Jhadow of change y is 
 pleafed by defcending to our weak underftandings, 
 to fay that he changes alfo upon man's Repentance, 
 that he alters his decrees, revokes his fentence, can- 
 cels the bills of accufation, throws the Records of 
 fhame and forrow from the Court of Heaven, and 
 
342 OF REPENTANCE. C. 4. 
 
 lifts up the finner from the grave to life, from his 
 prifon to a throne, from Hell and the guilt of eter- 
 nal torture, to Heaven and to a title to never-cealing 
 fehcities. If we be bound on Earth, we ihall be bound 
 in Heaven; if we be abfolved here, we fhall be loofed 
 there : if we repent, God will repent, and not fend 
 the evil upon us which we had deferved. 
 
 But Repentance is a conjugation and fociety of 
 many duties ; and it contains in it all the parts of a 
 holy life, from the time of our return to the day of 
 our death inclufively ; and it hath in it fome things 
 ipecially relating to the fins of our former days, 
 which are now to be abolifhed by fpecial arts, and 
 have obliged us to fpecial labours, and brought it in 
 many new neceflities, and put us into a very great 
 deal of danger. And becaufe it is a duty confifling 
 of fo many parts and {o much employment, it alfo re- 
 pairs much time, and leaves a man in the fame de- 
 gree of hope of pardon, as is his reftitution to the 
 ftate of righteoufnefs and holy living, for which we 
 covenanted in Baptifm. For we muft know that 
 there is but one Repentance in a man's whole life, 
 if repentance be taken in the proper and ftrid: Evan- 
 gelical Covenant fenfe, and not after the ordinary 
 underftanding of the word. That is, wx are but once 
 to change our whole ftate of life, from the power of 
 the Devil and his entire poflfeflion, from the ftate of 
 fin and death, from the body of corruption, to the 
 life of grace, to the pofi"eflion of ye/us, to the king- 
 dom of the Gofpel ; and this is done in the baptifm 
 of water, or in the baptifm of the Spirit, when the 
 firft rite comes to be verified by God's grace coming 
 upon us, and by our obedience to the heavenly call- 
 
5. 9. OF REPENTANCE. 343 
 
 ing, we working together with God. After this 
 change, if ever we fall into the contrary ftate, and be 
 wholly eftranged from God and Religion, and pro- 
 fefs ourfelves fervants of unrighteoufnefs, God hath 
 made no more covenant of reftitution to us, there is 
 no place left for any more Repentance, or entire 
 change of condition, or new birth : a man can be 
 regenerated but once : And fuch are voluntary ma- 
 licious Apoftates, Witches, obftinate, impenitent 
 perfons, and the like. But if we be overtaken by 
 infirmity, or enter into the marches or borders of 
 this eftate, and commit a grievous fin, or ten , or 
 twenty, fo we be not in the entire pofl^eflion of the 
 Devil, we are for the prefent in a damnable condi- 
 tion if we die ; but if we live, we are in a recovera- 
 ble condition ; for fb we may repent often. We re- 
 pent or rife from death but once, but from ficknefs 
 many times ; and by the grace of God we fhall be 
 pardoned if fo we repent. But our hopes of pardon 
 are juft as is the Repentance ; which, if it be timely, 
 hearty, indufl:rious and eflfedlive, God accepts ; not 
 by weighing grains or fcruples, but by eftimating 
 the great proportions of our life. A hearty endea- 
 vour and an effedlual general change fhall get the 
 pardon ; the unavoidable infirmities, and part evils, 
 and prefent imperfed:ions, and fhort interruptions, 
 againft which we watch, and pray, and ftrive, being 
 put upon the accounts of the Crofs, and paid by the 
 holy yejus. This is the ftate and condition of Re- 
 pentance : its parts and acflions muft be valued ac- 
 cording to the following rules. 
 
344 
 
 OF REPENTANCE, C. a. 
 
 ABs and Parts of Repentance, 
 
 I. He that repents truly is greatly forrowful for 
 his pafl fins : not with a fuperficial figh or tear, but 
 a pungent afflidive forrow ; fuch a forrow as hates 
 the fin fo much, that the man would choofe to die 
 rather than ad: it any more : This forrow is called 
 jer. 13. 17. i^ Scripture [a weeping forely, a weep- 
 Ezek z'^^'i ^^S '^^'^^ bitternefs of hearty a weeping 
 James 4. 9. day and nighty a forrow of hearty a 
 breaking of the fpirit , mourning like a dove, and chat- 
 tering like afwallow ;] and we may read the degree 
 and manner of it by the lamentations and fad ac- 
 cents of the prophet Jeremy ; when he wept for the 
 fins of the nation ; by the heart-breaking of David^ 
 when he mourned for his murder and adultery ; and 
 the bitter weeping of S. Peter y after the fliameful 
 denying of his Mafter. * The expreflion of this 
 forrow differs according to the temper of the body, 
 the fex, the age, and circumftance of adlion, and the 
 motive of forrow, and by many accidental tender- 
 nefi^es, or mafculine hardnefiis ; and the repentance 
 is not to be eftimated by the tears, but by the grief; 
 and the grief is to be valued not by the fenfitive 
 trouble, but by the cordial hatred of the fin, and 
 ready adlual dereliftion of it, and a refolution and 
 real refifting its confequent temptations. Some peo- 
 ple can fhed tears for nothing ; but the proper and 
 true effefts of a godly forrow are, fear of the Divine 
 judgments, apprehenfion of God's difpleafure, watch- 
 ings and fi:rivings againft fin, patiently enduring the 
 crofs of forrow (which God fends as their punifh- 
 
S, 9. OF REPENTANCE. 345 
 
 ment,) in accufation of oiirfelves, in perpetually beg- 
 ging pardon, in mean and bafe opinions of ourfelves, 
 and in all the natural produdlions from thefe accord- 
 ing to our temper and conftitution. For if we be apt 
 to weep in other accidents, it is ill if we weep not alfo 
 in the forrows of Repentance : not that weeping is 
 of itfelf a duty ; but that the forrow, if it be as great, 
 will be ftill expreffed in as great a manner. 
 
 2. Our forrow for fins muft retain the proportion 
 of our fins, though not the equality : we have no 
 particular meafures of fins ; we know not which is 
 greater, of Sacrilege or Superfi:ition, Idolatry or Co- 
 vetoufnefs. Rebellion or Witchcraft : and therefore 
 God ties us not to nice meafure of forrow, but only 
 that we keep the general Rules of proportion ; that 
 is, that a great fin have a great grief, a fmaller 
 crime being to be wafhed out with a lefl^r fhower . 
 
 3. Our forrow for fins is then 
 
 befl: accounted of for its degree, "go^e . 
 when it together with all the penal and afflicflive du- 
 ties of Repentance, fhall have equalled or exceeded 
 the pleafure we had in commiffion of the fin. 
 
 4. True Repentance is a punifhing duty, and adts 
 its forrow, and judges and condemns the fin by vo- 
 luntary fubmitting to fuch fadneflis as God fends on 
 us, or (to prevent the judgments of God) by judging 
 ourfelves, and punifhing our bodies and our fpirits 
 by fuch inftruments of piety as are troublefome to 
 the body : fuch as are fafting, watching, long prayers, 
 troublefome poftures in our prayers, expenfive alms, 
 and all outward adls of humiliation. For he that 
 mufl: judge himfelf, mufl: condemn himfelf if he be 
 guilty ; and if he be condemned, he mufl: be pu- 
 
346 OF REPENrANCE. C. 4. 
 
 nifhed ; and if he be fo judged, it will help to pre- 
 vent the judgment of the Lord, S. Paul 
 or. II. 31. inftrudling us in this particular. But 
 I before intimated that the punifhing actions of Re- 
 pentance are only actions of forrow, and therefore 
 are to make up the proportions of it. For our grief 
 may be fo full of trouble as to outweigh all the bur- 
 dens of fafts and bodily afflidlions, and then the other 
 are the lefs neceflary ; and when they are ufed, the 
 benefit of them is to obtain of God a remiffion or a 
 leffening of fuch temporal judgments which God 
 hath decreed againft the fins, as it was in the cafe of 
 Ahab : but the finner is not by anything of this re- 
 conciled to the eternal favour of God ; for as yet this 
 is but the Introdudiion to Repentance. 
 
 5. Every true penitent is obliged to confefs his 
 fins, and to humble himfelf before God for ever. 
 , ^ Confeflion of fins hath a fpecial pro- 
 mife. If we confefs our fins, he is faith- 
 ful and ju ft to forgive us our fns : meaning that God 
 hath bound himfelf to forgive us if we duly confefs 
 our fins, and do all that for which confeflion was 
 appointed ; that is, be afhamed of them, and own 
 them no more. For confeflion of our fins to God 
 can fignify nothing of itfelf in its dired: nature : He 
 fees us when we acft them, and keeps a record of 
 them ; and we forget them unlefs he reminds us of 
 them by his grace. So that to confefs them to God 
 does not punijh us, or make us ajham'd ; but confefjion 
 to him, if it proceed from Jhame and forrow, and is an 
 a6l of humility and felf condemnation, and is a laying 
 open our wounds for cure, then it is a duty God de- 
 lights in. In all which circumfl:ances, becaufe we 
 
S. g. OF REPENTANCE, 347 
 
 may very much be helped if we take in the affiftance 
 of a fpiritual Guide ; therefore the Church of God in 
 all ages hath commended, and inmoft ages enjoined, 
 * that we confefs our fins, and dif- * 'A»ayjwroyTorf7r£fficrTE«- 
 cover the ftate and condition of our Z-'J^'-'^'t' TTr 
 Souls, to fuch a perfon whom we '^^ ^f^^pr^f^'^ra. s Bafii. 
 
 •f reg. brev. 228. Concil. 
 
 or our fuperiors judp:e fit to help Laod.c.z. Concii. Q^in. 
 
 . - , 1 V- .- r./. Sext. c. 102. Tertul.de 
 
 us m luch needs, ror fo [if we pcenit. 
 confefs our fns one to another] as S. James advifes, we 
 fhall obtain the prayers of the holy man whom God 
 and the Church hath appointed folemnly to pray 
 for us : and when he knows our needs, he can befl 
 minifter comfort or reproof, oil or Cauftics ; he can 
 more opportunely recommend your particular ftate 
 to God ; he can determine your cafes of confcience, 
 and judge better for you than you do for yourfelf ; 
 and the fliame of opening fuch Ulcers may reftrain 
 your forwardnefs to contradl them : and all thefe cir- 
 cumftances of advantage will do very much towards 
 the forgivenefs. And this courfe was taken by the 
 new Converts in the days of the Apoftles [For 
 many that believed, came and confefed 
 and JJjowed their deeds,] And it were 
 well if this duty were praftifed prudently and in- 
 nocently in order to public difcipline, or private 
 comfort and inftrudtion : but that it be done to God 
 is a duty, not direftly for itfelf, but for its adjund:s 
 and the duties that go with it, or before it, or after 
 it : which duties, becaufe they are all to be helped 
 and guided by our Paftors and Curates of Souls, he 
 is careful of his eternal intereft that will not lofe the 
 advantage of ufing a private Guide and Judge. He 
 that hideth his fns JJiall not profper ; [Non dirigetur. 
 
348 OF REPENTANCE, C, 4. 
 
 faith the Vugar Latin, he Piall want a guide'] but who 
 confejjeth and forfaketh them Jliall have 
 J"ov- 2.13. fj^^jTQy^ And to this purpofe Climacus re- 
 ports that divers holy perfons in that Age did ufe to 
 carry Table-books with them, and in them defcrib'd 
 an account of all their determinate thoughts, pur- 
 pofes, words and actions, in which they had fuffered 
 infirmity ; that by communicating the eftate of their 
 Souls they might be inftrudled and guided, and cor- 
 recfled or encouraged. 
 
 6. True Repentance muft reduce to ad: all its 
 
 *Rom.6. 3, 4, 7, and ^"^^ purpofcs, and enter into and 
 8. 10. and 13. 13, 14, and ruu throueh the (late of holy * liv- 
 
 II. 22, 27. Gal. 5- 6, . 1 . 1 . in 
 
 24. and 6. 15. 1 Corinth, tngy which IS Contrary to that ftate 
 
 7.19. 2 Corinth. 13. 5. r 1 1 r • 1 • 1 • • n 
 
 Coiof. I. 21, 22, 23. or darknels m which m times pall 
 ^tiX' \%:\::l we walked, {a) For to refolve to 
 2 Pet. I 4 9, 10 and 3 Jo it, and yet not to do it, is to 
 
 II. I John, I. 6, and J ^ ' 
 
 3. 8, 9, and 5. 16. break our refolution and our faith, 
 
 bumi^w vuitfnif/qui to mock God, to falfify and eva- 
 bene facit. Trinummus. ^^^^^ ^jj ^j^^ preceding afts of Re- 
 pentance, and to make our pardon hopelefs, and our 
 hope fruitlefs. He that refolves to live well when a 
 danger is upon him, or a violent fear, or when the ap- 
 petites of luft are newly fatisfied, or newly ferved, 
 and yet when the temptation comes again, fins again, 
 and then is forrowful, and refolves once more againfl: 
 it, and yet falls when the temptation returns, is a 
 vain man, but no true penitent, nor in the fi:ate of 
 grace ; and if he chance to die in one of thefe good 
 moods, is very far from falvation : for if it be necef- 
 fary that we refolve to live well, it is necefiary we 
 fhould do fo. For refolution is an imperfecfl ad:, as 
 Spring to the Harvefi:, as Eggs are to Birds, as a Re- 
 
S. g. OF REPENTANCE. 349 
 
 lative to its Correfpondent, nothing without it. No 
 man therefore can be in the ftate of grace and adlual 
 favour by refolutions and holy purpofes, thefe are 
 but the gate and portal towards pardon : a holy life 
 is the only perfecflion of Repentance, and the firm 
 ground upon which we can caft the anchor of hope 
 in the mercies of God through jfefus Chrift. 
 
 7. No man is to reckon his pardon immediately 
 upon his returns from fin to the beginnings of good 
 life, but is to begin his hopes and degrees of confi- 
 dence according as fin dies in him, and grace lives ; 
 as the habits of fin lefl^en, and righteoufnefs grows ; 
 according as fin returns but feldom in fmaller in- 
 ftances and without choice, and by furprife without 
 deliberation, and is highly difrelifhed, and prefently 
 dafhed againft the Rock Chrifl: Je/us by a holy for- 
 row and renewed care and more ftrid: watchfulnefs. 
 For a holy life being the condition of the Covenant 
 on our part, as we return to God, fo God returns to 
 us, and our ftate returns to the probabilities of par- 
 don. 
 
 8. Every man is to work out his falvation with 
 fear and trembling ; and after the commifllon of fins 
 his fears muft multiply ; becaufe every new fin and 
 every great declining from the ways of God is ftill a 
 degree of new danger, and hath increafed God's an- 
 ger, and hath made him more uneafy to grant par- 
 don : and when he does grant it, it is upon harder 
 terms both for doing and fuffering ; that is, we muft 
 do more for pardon, and, it may be, fufl^er much 
 more. For we muft know that God pardons our 
 fins by parts ; as our duty increafes, and our care is 
 more prudent and active, fo God's anger decreafes : 
 
350 OF REPENTANCE, C. 4. 
 
 and yet it may be the laft fin you committed made 
 God unalterably refolved to fend upon you fome fad 
 judgment. Of the particulars in all cafes we are 
 uncertain ; and therefore we have reafon always to 
 mourn for our fins that have fo provoked God, and 
 made our condition fo full of danger, that it may be 
 no prayers or tears or duty can alter his fentence 
 concerning fome fad judgment upon us. Thus God 
 irrevocably decreed to punifh the Ifraelites for 
 Idolatry, although Mofes prayed for them, and God 
 forgave them in fome degree; that is, fo that he 
 would not cut them off from being a people, yet he 
 would not forgive them fo, but he would vifit that 
 their fin upon them : and he did fo. 
 
 9. A true penitent mufl: all the days of his life 
 
 Dandum interftitlum Pl'^Y ^^ P^^-don and UCVCr think 
 
 poenitentiae. Tacit, the work complctcd till he dics ; 
 not by any ad: of his own, by no ad: of the Church, 
 by no forgivenefs by the party injured, by no refti- 
 tution. Thefe are all infi:ruments of great ufe and 
 efficacy, and the means by which it is to be done at 
 length ; but fi:ill the fin lies at the door ready to re- 
 turn upon us in judgment and damnation, if we re- 
 turn to it in choice or adion. And whether God 
 
 , , , . . , , . . hath forp^iven us or no, we know 
 
 (a) I peccati et i debiti / \ i 
 
 fon fempre piu di quel uot, [o) and how far wc kuow uot; 
 and all that we have done is not of 
 fufficient worth to obtain pardon : therefore fi:ill pray, 
 and fl:ill be forrowful for ever having done it, and for 
 ever watch againfi: it ; and then thofe beginnings of 
 pardon which are working all the way, will at laft 
 be perfedled in the day of the Lord. 
 
 10. Defer not at all to repent; much lefs mayeft 
 
S. 9. OF REPENTANCE. 351 
 
 thou put it off to thy death-bed. It is not an eafy 
 thing to root out the habits * of fin, 
 whicn a mans whole lire natn p/crwj»^oii9«^a;TSiyayTiovsflof. 
 gathered and confirmed. We find 
 work enough to mortify one belayed Jhy^ in our 
 very befl: advantage of flrength and time, and before 
 it is fo deeply rooted as it mufl: needs be fuppofed to 
 be at the end of a wicked Hfe ; and therefore it will 
 prove impoffible when the work is fo great and the 
 ftrength fo little, when fin is fo flirong, and grace fo 
 weak : for they always keep the fame proportion of 
 increafe and decreafe, and as fin grows, grace decays: 
 fo that the more need we have of grace, the lefs at 
 that time we fhall have ; becaufe the greatnefs of our 
 fins, which makes the need, hath leffened the grace 
 of God (which fhould help us) into nothing. To 
 
 which add this COnflderation ; that Mortem venientemne- 
 
 on a man's death-bed the day of ^^ ,5'^!^ feX 00.: 
 Repentance is pafi: : for Repen- pofuerat. 
 tance being the renewing of a holy life, a living the 
 life of grace, it is a contradiction to fay that a man 
 can live a holy life upon his death-bed : efpecially if 
 we confider, that for a finner to live a holy life mufi: 
 firfl: fuppofe him to have overcome all his evil ha- 
 bits, and then to have made a purchafe of the con- 
 trary graces, by the labours of great prudence, watch- 
 fulnefs, felf-denial and feverity. ... . 
 Nothing that is excellent can be y'^^^**- Arrian. 
 wrought fuddenly . 
 
 1 1 . After the beginnings of thy recovery, be infi- 
 nitely fearful of a relapfe ; and therefore upon the 
 fl:ock of thy fad experience obferve where thy failings 
 were, and by efpecial arts fortify that faculty, and 
 
352 OF REPENTANCE, C, 4. 
 
 arm againft that temptation. For in all thofe argu- 
 ments which God ufes to us to preferve our inno- 
 cence, and thy late danger, and thy fears, and the 
 goodnefs of God making thee once to efcape, and the 
 fhame of thy fall, and the fenfe of thy own weak- 
 nefles will not make thee watchful againft a fall, 
 efpecially knowing how much it cofts a man to be 
 reftored, it will be infinitely more dangerous if ever 
 thou falleft again ; not only for fear God ftiould 
 no more accept thee to pardon, but even thy own 
 hopes will be made more defperate, and thy impa- 
 tience greater, and thy fhame turn to impudence, 
 and thy own will be more eftranged, violent and re- 
 fractory, and thy latter end will be worfe than thy be- 
 ginning. To which add this confideration ; That thy 
 fin which was formerly in a good way of being par- 
 doned, will not only return upon thee with all its 
 own loads, but with the bafenefs of unthankfulnefs, 
 and thou wilt be fet as far back from Heaven as ever ; 
 and all thy former labours and fears and watchings 
 and agonies will be reckoned for nothing, but as ar- 
 guments to upbraid thy folly, who when thou hadft 
 fet one foot in Heaven, didft pull that back and carry 
 both to Hell. 
 
 Motives to Repentance. 
 
 I fhall ufe no other arguments to move a finner 
 to Repentance, but to tell him unlefs he does hejOhaU 
 certainly perifh ; and if he does repent timely and 
 entirely, that is, live a holy life, he fhall be forgiven 
 and be faved. But yet I defire that this confidera- 
 tion be enlarged v/ith fome great circumftances ; and 
 let us remember. 
 
S. 9. OF REPENTANCE. 353 
 
 1 . That to admit mankind to Repentance and par- 
 don was a favour greater than ever God gave to the 
 Angels and Devils : for they v^ere never admitted 
 to the condition of fecond thoughts ; Chrift never 
 groaned one groan for them ; he never fujffered one 
 ftripe nor one affront, nor fhed one drop of blood to 
 reftore them to hopes of bleffednefs after their firft 
 failings. But this he did for us : he paid the fcore 
 of our fins, only that we might be admitted to repent, 
 and that this Repentance might be effectual to the 
 great purpofes of felicity and falvation. 
 
 2. Confider that as it coft Chrift many millions of 
 prayers and groans and fighs, fo he is now at this in- 
 ftant, and hath been for thefe 1 600 years, night and 
 day inceffantly praying for grace to us that we may 
 repent, and for pardon when we do, and for degrees 
 of pardon beyond the capacities of our infirmities, and 
 the merit of our forrows and amendment ; and this 
 prayer he will continue till his fecond coming : Jhr 
 he ever liveth to make intercefjion for us. 
 
 All I , / . . Hebr. 7. 25. 
 
 And that we may know what it is in 
 
 behalf of which he intercedes, S. P^z^/ tells us his de- 
 
 fign, \We are AmbaJJ'adors for Chrijiy 
 
 as though he did befeech you by us, we ^ ^' ^' ^^' 
 
 pray you in Chriji's Jlead to be reconciled to God,] And 
 
 what Chrift prays us to do, he prays to God that we 
 
 may do ; that which he defires of us as his fervants, 
 
 he defires of God, who is the fountain of the grace and 
 
 powers unto us, and without whofe affiftance we can 
 
 do nothing. 
 
 3. That ever we ftiould repent, was fo coftly a pur- 
 chafe, and fo great a concernment, and fo high a fa- 
 
 2 A 
 
354 OF REPENTANCE. C. 4. 
 
 vour, and the event is efteemed by God himfelf fo 
 great an excellency, that our bleffed Saviour tells us, 
 there Jhall be joy in Heaven over one Jin- 
 ^ ^ '^' ^' ner that repent eth : meaning, that when 
 Chrift fhall be glorified, and at the right hand of his 
 Father make interceflion for us, praying for our Re- 
 pentance, the Converfion and Repentance of every 
 finner is part of Chrift's glorification, it is the an- 
 fwering of his prayers, it is a portion of his reward 
 in which he does efi!entially glory by the joys of his 
 glorified humanity. This is the joy of our Lord 
 himfelf directly, not of the Angels, fave only by re- 
 flection : The joy (faid our blefl^ed Saviour) ihall be 
 in the prefence of the Angels ; they fhall fee the glory 
 of the Lord, the anfwering of his prayers, the fatis- 
 fadtion of his defires, and the reward of his fuifer- 
 ings, in the repentance and confequent pardon of a 
 finner. For therefore he once fuff^ered, and for that 
 reafon he rejoices for ever. And therefore when a 
 penitent finner comes to receive the ejffed; and full 
 confummation of his pardon, it is called \an entering 
 into the joy of our Lord] that is, a partaking of that 
 joy which Chrift received at our converfion and en- 
 joyed ever fince. 
 
 4. Add to this, that the rewards of Heaven are fo 
 great and glorious, and Chrift's burthen is fo light, 
 his yoke is fo eafy, that it is a ihamelefs impudence 
 to expedl fo great glories at a lefs rate than fo little 
 a fervice, at a lower .rate than a holy life. It coft 
 the heart-blood of the Son of God to obtain Heaven 
 for us upon that condition ; and who fhall die again 
 to get Heaven for us upon eafier terms ? What 
 would you do if God fhould command you to kill 
 
S. 10. OF REPENTANCE. 355 
 
 your eldeft fon, or to work in the mines for a thou- 
 fand years together, or to fail all thy life-time with 
 bread and water ? were not Heaven a very great bar- 
 gain even after all this ? And when God requires 
 nothing of us but to livefoberly,juftlyandgodly (which 
 things of themfelves are to a man a very great feli- 
 city, and neceflary to our prefent well-being) fhall we 
 think this to be an intolerable burthen, and that Hea- 
 ven is too little a purchafe at that price ; and that 
 God in mere juftice will take a death-bed figh or 
 groan, and a few unprofitable tears and promifes in 
 exchange for all our duty ? 
 
 If thefe motives joined together with our own in- 
 tereft, even as much as felicity, and the fight of God, 
 and the avoiding the intolerable pains of Hell, and 
 many intermedial judgments come to, will not move 
 us to leave, i. the filthinefs, and 2. the trouble, and 
 3. the uneafinefs, and 4. the unreafonablenefs of fin, 
 and turn to God, there is no more to be faid, we 
 mufl: perifh in our folly. 
 
 SECTION X. 
 
 Of Preparation to, and the manner how to receive the 
 holy Sacrament of the Lord's Supper. 
 
 HE celebration of the holy Sacrament is 
 the great myfl:erioufnefs of the Chrifl:ian 
 Religion, and fucceeds to the mofl: folemn 
 rite of natural and Judaical Religion, the Law of fa- 
 crificing. For God fpared mankind, and took the 
 facrifice of beafl:s together with our folemn prayers 
 
356 PREPARATION TO THE C. 4. 
 
 for an inftrument of expiation. But thefe could not 
 purify the Soul from fin, but were typical of the fa- 
 crifice of fomething that could. But nothing could 
 do this, but either the offering of all that finned, that 
 every man fhould be the anathema or devoted thing ; 
 or elfe by fome one of the fame capacity, who by 
 fome fuperadded excellency might in his own per- 
 fonal fuiferings have a value great enough to fatisfy 
 for all the whole kind of finning perfons. This the 
 Son of God, je/us Chrijt, God and man, undertook, 
 and finifhed by a Sacrifice of himfelf upon the Altar 
 of the Crofs. 
 
 2. This Sacrifice, becaufe it was perfect:, could be 
 but one, and that once : but becaufe the needs of the 
 world fhould laft as long as the world itfelf, it was 
 neceffary that there fhould be a perpetual miniftry 
 eflablifhed, whereby this one fufficient facrifice fhould 
 be made eternally effed:ual to the feveral new-arifing 
 needs of all the world who fhould defire it, or in any 
 fenfe be capable of it. 
 
 3. To this end Qhx\^^2i% made a Prieji for ever : 
 he was initiated or confecrated on the crofs, and there 
 began hisPrieflhood, which was to lafl: till his coming 
 to judgment. It began on earth, but was to lafl and 
 be officiated in Heaven, where he fits perpetually re- 
 prefenting and exhibiting to the Father that great 
 effective facrifice (which he offered on the crofs) to 
 eternal and never- failing purpofes. 
 
 4. As Chrifl is pleafed to reprefent to his Father 
 that great Sacrifice as a means of atonement and ex- 
 piation for all mankind, and with fpecial purpofes 
 and intendment for all the eledl, all that ferve him in 
 holinefs : fo he hath appointed that the fame minif- 
 
S. 10. HOLT SACRAMENr. 357 
 
 try ihall be done upon earth too, in our manner, and 
 according to our promotion ; and therefore hath con- 
 ftituted and feparated an order of men who, hy Jhew- 
 ing forth the Lord's death by Sacramental reprefenta- 
 tion, may pray unto God after the fame manner that 
 our Lord and high Prieft does, that is, offer to God 
 and reprefent in this folemn prayer and Sacrament, 
 Chrift as already offered ; fo fending up a gracious 
 inflrument whereby our prayers may for his fake and 
 in the fame manner of interceffion be offered up to 
 God in our behalf, and for all them for whom we 
 pray, to all thofe purpofes for which Chrifl died. 
 
 5. As the Miniflers of the Sacrament do in a Sa- 
 cramental manner prefent to God the facrifice of the 
 crofs, by being imitators of Chrift's interceffion ; fo 
 the people are facrificers too in their manner : for 
 befides that, by faying Amen^ they join in the adl of 
 him that miniflers, and make it alfo to be their own ; 
 fowhen they eat and drink the confecrated and bleffed 
 Elements worthily, they receive Chrifl within them, 
 and therefore may alfo offer him to God, while in 
 their facrifice of obedience and thankfgiving, they 
 prefent themfelves to God with Chrifl whom they 
 have fpiritually received, that is, themfelves with that 
 which will make them gracious and acceptable. The 
 offering their bodies and Souls and fervices to God 
 in hiniy and by hirriy and with him^ » j^.n. 
 
 who is his Father's well-beloved, and fereni, 
 
 ■, 7 . 11 . 1 r ] C\\m t'ulget placidus, 
 
 tn whom he is well pleajedy cannot fuoque vuitu 
 but be accepted to all the purpofes ^^", neglT^^'^^""' ^'" 
 of bleffing, grace and glory.* Martial. Ep.i. 5. 6 
 
 6. This is the fum of the greatefl myflery of our 
 Religion ; it is the copy of the Paffion, and the mi- 
 
358 PREPARATION TO THE C. 4. 
 
 niftration of the great myftery of our Redemption : 
 and therefore whatfoever entitles us to the general 
 privileges of Chrift's paffion, all that is neceffary by 
 way of difpofition to the celebration of the Sacrament 
 of his Paffion ; becaufe this celebration is our manner 
 of applying or ufing it. The particulars of which 
 preparation are reprefented in the following rules. 
 
 1. No man muft dare to approach to the holy Sa- 
 
 , ^. crament of the Lord's Supper if he 
 
 Vala pura ad rem Di- ^ ^ '■ 
 
 \mzm. piaut, in Cap. Aa. bc in a ftatc of any one fin; that 
 is, unlefs he have entered into the 
 ftate of repentance, that is, of forrow and amend- 
 ment ; left it be faid concerning him, as it was con- 
 cerning Judas, the hand of him that betrayeth me is 
 with me on the table : and he that receiveth Chrift 
 into an impure Soul or body, firft turns his moft 
 excellent nourilhment into poifon, and then feeds 
 upon it. 
 
 2. Every Communicant muft firft have examined 
 himfelf, that is, tried the condition and ftate of his 
 Soul, fearched out the fecret ulcers, enquired out its 
 weaknefles and indifcretions, and all thofe aptneffes 
 where it is expofed to temptation ; that by finding 
 out its difeafes he may find a cure, and by difcover- 
 ing its aptnefi!es he may fecure his prefent purpofes 
 of future amendment, and may be armed againft dan- 
 gers and temptations. 
 
 3. This examination muft be a man's own aft, and 
 inquifition into his life : but then alfo it fliould lead 
 a man on to run to thofe whom the Great Phyfician 
 of our Souls Chrift Jefus hath appointed to minifter 
 phyfic to our difeafes ; that in all dangers and great 
 
S. lo. HOLT SACRAMENT. 359 
 
 accidents we may be affifted for comfort and remedy, 
 for medicine and caution. 
 
 4. In this affair let no man deceive himfelf, and 
 againft fuch a time which public Authority hath ap- 
 pointed for us to receive the Sacrament, weep for 
 his fins by way of folemnity and ceremony, and ftill 
 retain the affediion : but he that comes to this Feaft 
 muft have on the wedding garment, that is, he muft 
 have puf on Jefus Chrijiy and he muft have put off the 
 old man with his affeSlions and lujls ; and he muft he 
 wholly conformed to Chriji in the image of his mind. 
 For then we have put on Chrift, when our Souls 
 are clothed with his righteoufnefs, when every fa- 
 culty of our Soul is proportioned and vefted accord- 
 ing to the pattern of Chrift's life. And therefore a 
 man muft not leap from his laft night's Surfeit and 
 Bath, and then communicate : but when he hath 
 begun the work of God eiFeftually, and made fome 
 progrefs in repentance, and hath walked fome ftages 
 and periods in the ways of godlinefs, then let him 
 come to him that is to minifter it, and having made 
 known the ftate of his Soul, he is to be admitted : 
 but to receive it into an unhallowed Soul and body, 
 is to receive the duft of the Tabernacle in the waters 
 of jealoufy ; it will make the belly to fwell, and the 
 thigh to rot; it will not convey Chrift to us, but the 
 Devil will enter and dwell there, till with it he re- 
 turns to his dwelling of torment. Remember al- 
 ways that after a great fin or after a habit of fins, a 
 man is not foon made clean ; and no unclean thing 
 muft come to this Feaft. It is not the preparation 
 of two or three days that can render a perfon capa- 
 
360 PREPARATION TO THE C. 4. 
 
 ble of this banquet : For in this Feaft all Chrift, and 
 Chrift's paffion, and all his graces, the bleffings and 
 effed:s of his fufFerings are conveyed. Nothing can 
 fit us for this, but what can unite us to Chrift, and 
 obtain of him to prefent our needs to his heavenly 
 Father : this Sacrament can no otherwife be cele- 
 brated but upon the fame terms on which we may 
 hope for pardon and Heaven itfelf. 
 
 5. When we have this general and indifpenfably 
 neceffary preparation, we are to make our Souls more 
 adorned and trimmed up with circumftances of pious 
 adlions and fpecial devotions, fetting apart fome por- 
 tion of our time immediately before the day of fo- 
 lemnity, according as our great occafions will permit: 
 and this time is fpecially to be fpent in aftions of re- 
 pentance, confeffion of our fins, renewing our pur- 
 pofes of holy living, praying for pardon of our fail- 
 ings, and for thofe graces which may prevent the 
 like fadnefl^es for the time to come, meditation upon 
 the paflion, upon the infinite love of God expreflid 
 in fo great myfterious manners of redemption ; and 
 indefinitely in all ad:s of virtue which may build our 
 Souls up into a Temple fit for the reception of Chrift 
 himfelf and the inhabitation of the holy Spirit. 
 
 6. The celebration of the holy Sacrament being 
 the moft folemn prayer, joined with the moft effec- 
 tual inftrument of its acceptance, muft fuppofe us 
 in the love of God and in charity with all the World: 
 and therefore we muft, before every Communion 
 efpecially, remember what difl?erences or jealoufies 
 are between us and any one elfe, and recompofe all 
 difunions, and caufe right underftandings between 
 each other ; offering to fatisfy whom we have in- 
 
S. lo. HOLT SACRAMENT. 361 
 
 jured, and to forgive them who have injured us, 
 without thoughts of refuming the quarrel when the 
 folemnity is over; for that is but to rake the embers 
 in Hght and fantaftic afhes : it muft be quenched, 
 and a holy flame enkindled : no fires muft be at all, 
 but the fires of love and zeal : and the altar of in- 
 cenfe will fend up a fweet perfume, and make 
 atonement for us. 
 
 7. When the day of the Feaft is come, lay afide 
 all cares and impertinencies of the World, and re- 
 member that this is thy SouP s day^ a day of traffic 
 and intercourfe with Heaven. A rife early in the 
 morning, i. Give God thanks for the approach of 
 fo great a blefling. 2. Confefs thine own unwor- 
 thinefs to admit fo Divine a Gueft. 3. Then re- 
 member and deplore thy fins which have made thee 
 fo unworthy. 4. Then confefs God's goodnefs and 
 take fanftuary there, and upon him place thy hopes. 
 5. And invite him to thee with renewed afts of 
 love, of holy defire, of hatred of his enemy, fin. 6. 
 Make oblation of thyfelf wholly to be difpofed by 
 him, to the obedience of him, to his providence and 
 pofl^eflion, and pray him to enter and dwell there for 
 ever. And after this, with joy and holy fear and 
 the forwardnefs of love addrefs thyfelf to the re- 
 ceiving oihimy to whom and by whom and for whom 
 all faith and all hope and all love in the whole Ca- 
 tholic Church, both in Heaven and Earth, is de- 
 figned ; himy whom Kings and Queens and whole 
 Kingdoms are in love with, and count it the greateft 
 honour in the World, that their Crowns and Scep- 
 tres are laid at his holy feet. , 
 
 8. When the holy man ftands at the Table of 
 
362 PREPARATION TO THE C. 4. 
 
 blejjing and minifters the right of confecration, then 
 do as the Angels do, who behold, and love, and 
 wonder that the Son of God fhould become food to 
 the Souls of his fervants; that he who cannot fuffer 
 any change or lejfeningy fhould be broken into pieces, 
 and enter into the body to fupport and nourifti the 
 Spirit, and yet at the fame time remain in Heaven 
 while he defcends to thee upon Earth ; that he who 
 hath efTential felicity fhould become miferable and 
 die for thee, and then give himfelf to thee for ever 
 to redeem thee from fin and mifery; that by his 
 wounds he fhould procure health to thee, by his af- 
 fronts he fhould entitle thee to glory, by his death he 
 fhould bring thee to life, and by becoming a man he 
 fhould make thee partaker of the Divine nature, 
 Thefe are fuch glories, that although they are made 
 fo obvious that each eye may behold them, yet they 
 are alfo fo deep that no thought can fathom them; 
 But fo it hath pleafed him to make thefe myfleries 
 to be fenjibky becaufe the excellency and depth of 
 the mercy is not intelligible ; that while we are ra- 
 vifhed and comprehended within the iniinitenefs of 
 fo vafl and myflerious a mercy, yet we may be as 
 fure of it as of that thing we fee and feel and fmell 
 and tafle, but yet it is fo great, that we cannot un- 
 derfland it. 
 
 9. Thefe holy myfleries are offered to our fenfes, 
 but not to be placed under our feet ; they are fenfi- 
 ble, but not common : and therefore as the weaknefs 
 of the Elements adds wonder to the excellency of 
 the Sacrament; fo let our reverence and venerable 
 ufages of them add honour to the Elements, and ac- 
 knowledge the glory of the myflery, and the Divi- 
 
S, lo. HOLT SACRAMENT. 363 
 
 nity of the mercy. Let us receive the confecrated 
 Elements with all devotion and humility of body 
 and fpirit ; and do this honour to it, that it be the 
 firft food w^e eat, and the firft beverage wt drink 
 that day, unlefs it be in cafe of ficknefs, or other 
 great neceffity ; and that your body and Soul both 
 be prepared to its reception with abftinence from 
 fecular pleafures, that you may 
 
 , ^ 1 1 /- n- 1 "~ Difcedite ab ans, 
 
 better have attended laltmgs and Quels tuiit heftema gau- 
 
 T-* • r dia no6le Venus. 
 
 preparatory prayers, ror ir ever 
 it be feafonable to obferve the counfel of Saint Paul, 
 that married perfons by confent fliould abftain for a 
 time, that they may attend to folemn Religion, it is 
 now. It was not by Saint Paul nor the after-ages 
 of the Church called a duty fo to do, but it is moil: 
 reafonable that the more folemn adlions of Religion 
 fhould be attended to without the mixture of any 
 thing that may difcompofe the mind, and make it 
 more fecular or lefs religious. 
 
 10. In the aft of receiving, exercife afts of Faith 
 with much confidence and relignation, believing it 
 not to be common bread and wine, but holy in their 
 ufe, holy in their fignification, holy in their change, 
 and holy in their efFed: : and believe, if thou art a 
 worthy Communicant, thou doft as verily receive 
 Chrift's body and blood to all efFefts and purpofes of 
 the Spirit, as thou doft receive the bleifed Elements 
 into thy mouth, that thou putteft thy finger to his 
 hand, and thy hand into his fide, ^ . ^ ^ . 
 
 ' ^ -^ , , Cruci haeremus, langui- 
 
 and thy lips to his fontinel of nem fugimus, et inter ip- 
 , , 1 /- 1 • ^• r r i • t ^^ Redemptoris noftri vul- 
 
 blood, fuckmg life from his heart: nera figimus lingua 
 
 lam. 
 
 and yet if thou doft communicate ''■^f'''^"- ^ """" '""'■ 
 unworthily, thou eateft and drinkeft Chrift to thy 
 
364 RECEIVING THE C. 4. 
 
 danger, and death, and deftruftion. Difpute not 
 concerning the fecret of the myftery, and the nicety 
 of the manner of Chrift's prefence : it is fufficient 
 to thee that Chrift fhall be prefent to thy Soul, as an 
 inftrument of grace, as a pledge of the refurredion, 
 as the earnefl of glory and immortality, and a means 
 of many intermedial bleffings, even all fuch as are 
 neceffary for thee, and are in order to thy falvation. 
 And to make all this good to thee, there is nothing 
 necelTary on thy part but a holy life, and a true be- 
 lief of all the fayings of Chrift ; amongft which, in- 
 definitely affent to the words of inftitution, and be- 
 lieve that Chrift in the holy Sacrament gives thee 
 his body and his blood. He that believes not this 
 is not a Chriftian. He that believes fo much needs 
 not to inquire further, nor to entangle his faith by 
 difbelieving his fenfe. 
 
 1 1 . Fail not this folemnity, according to the cuf- 
 tom of pious and devout people, to make an offering 
 to God for ufes of Religion and the poor ; according 
 to thy ability. For when Chrift feafts his body, let 
 us alfo feaft our fellow-members who have right to 
 the fame promifes, and are partakers of the fame Sa- 
 crament, and partners of the fame hope, and cared 
 for under the fame providence, and defcend from the 
 fame common parents, and whofe Father God is, 
 and Chrift is their elder brother. If thou chanceft 
 to communicate where this holy cuftom is not ob- 
 lerved publicly, ftipply that want by thy) private cha- 
 rity ; but oifer it to God at his holy Table, at leaft 
 by thy private defigning it there. 
 
 12. When you have received, pray and give 
 thanks. Pray for all eftates of men; for they alfo 
 
S, lo. HOLT SACRAMENT. 365 
 
 have an intereft in the body of Chrift whereof they 
 are members : and you in conjunction with Chrift 
 (whom then you have received) are more fit to pray 
 for them in that advantage, and in the celebration 
 of that holy facrifice which then is facramentally re- 
 prefented to God. * Give thanks for the paflion 
 of our deareft Lord: remember all its parts, and all 
 the inftruments of your Redemption ; and beg of 
 God that by a holy perfevefance in well-doing you 
 may from fhadows pafs on to fubftances, from eat- 
 ing his body to feeing his face, from the Typical, 
 Sacramental and Tranfient, to the Real and Eternal 
 Supper of the Lamb. 
 
 13. After the folemnity is done, let Chrift dwell 
 in your hearts by faith, and love, and obedience, and 
 conformity to his life and death : as you have taken 
 Chrift into yoUy fo put Chrijl on yoUy and conform 
 every faculty of your Soul and body to his holy 
 image and perfecflion. Remember that now Chrift 
 is all one with you ; and therefore when you are to 
 do an aftion, confider how Chrift did or would do 
 the like, and do you imitate his example, and tran- 
 fcribe his copy, and underftand all his command- 
 ments, and chufe all that he propounded, and defire 
 his promifes, and fear his threatenings, and marry 
 his loves and hatreds, and contradt his friendftiips ; 
 for then you do every day communicate ; efpecially 
 when Chrift thus dwells in you, and you in Chrift, 
 growing up towards aperfedi man in Chriji ye/us, 
 
 14. Do not inftantly upon your return from 
 Church return alfo to the world, and fecular thoughts 
 and employments ; but let the remaining parts of 
 that day be like a poji Communion or an after-ojjcey 
 
366 RECEIVING THE C. 4. 
 
 entertaining your bleffed Lord with all the careffes 
 and fweetnefs of love and colloquies, and inter- 
 courfes of duty and affedlion, acquainting him with 
 all your needs, and revealing to him all your fecrets, 
 and opening all your infirmities : and as the affairs 
 of your perfon or employment call you off, fo retire 
 again with often ejaculations and afts of entertain- 
 ment to your beloved Gueft. 
 
 T'/ie effedis and benefits of worthy Communicating, 
 
 When I faid that the facrifice of the crofs which 
 Chrifl offered for all the fins and all the needs of the 
 world is reprefented to God by the Minifler in the 
 Sacrament, and offered up in prayer and Sacramental 
 memory, after the manner that Chrifl himfelf inter- 
 cedes for us in Heaven, (fo far as his glorious priefl- 
 hood is imitable by his minifters on earth) I mufl of 
 neceflity alfo mean, that all the benefits of that fa- 
 crifice are then conveyed to all that communicate 
 worthily. But if we defcend to particulars. Then 
 and there the Church is nourifhed in her faith, 
 ftrengthened in her hope, enlarged in her bowels 
 with an increafing charity ! there all the members 
 of Chrifl are joined with each other, and all to Chrifl 
 their head ; and we again renew the covenant with 
 God in yefus Chrifl, and God feals his part, and we 
 promife for ours, and Chrifl unites both, and the 
 holy Ghofl figns both in the collation of thofe graces 
 which we then pray for and exercife and receive all 
 at once. There our bodies are nourifhed with the 
 figns, and our Souls with the myflery : our bodies 
 receive into them the feed of an immortal nature. 
 
S. lo. HOLT SACRAMENT. 367 
 
 and our Souls are joined with him who is the firft- 
 fruits of the refurreftion and never can die. And if 
 we defire any thing elfe and need it, here it is to be 
 prayed for, here to be hoped for, here to be received. 
 Long Hfe and health, and recovery from ficknefs, 
 and competent fupport and maintenance, and peace 
 and deliverance from our enemies, and content, and 
 patience, and joy, and fandlified riches, or a cheerful 
 poverty, and liberty, and whatfoever elfe is a blefT- 
 ing, was purchafed for us by Chrift in his death and 
 refurrediion, and in his interceffion in Heaven. And 
 this Sacrament being that to our particulars which 
 the great myfteries are in themfelves, and by defign 
 to all the world, if we receive worthily we fhall re- 
 ceive any of thefe bleffings, according as God (hall 
 choofe for us ; and he will not only choofe with 
 more wifdom, but alfo with more affedlion, than we 
 can for ourfelves. 
 
 After all this, it is adyl^d by the Guides of Souls, 
 wllb men and pl^us, that all perfons fhould commu- 
 nicate very often, even as often as they can without 
 excufes or delays. Every thing that puts us from 
 fo holy an employment when we are moved to it, 
 being either a fin or an imperfedlion, an infirmity or 
 devotion, and an unacSivenefs of Spirit. All Chriflian 
 people mufl: come. They indeed that are in the ftate 
 of fin muft not come Jo, but yet they muft come. 
 Firft they muft quit their ftate of death, and then 
 partake of the bread of life. They that are at en- 
 mity with their neighbours muft L'Evefque de Geneve 
 
 come, that is no excufe for their introd. a k vie devote. 
 not coming ; only they muft not bring their enmity 
 
368 THE HOLT SACRAMENT, C, 4. 
 
 along with them, but leave it, and then cbme. They 
 that have variety of fecular employments muft come ; 
 only they muft leave their fecular thoughts and af- 
 fecflions behind them, and then come and converfe 
 v^ith God. If any man be well grown in grace he 
 muft needs come, becaufe he is excellently difpofed 
 to fo holy a feaft : but he that is but in the infancy 
 of piety had need to come, that fo he may grow in 
 grace. The ftrong muft come, left they become 
 weak ; and the weak, that they may become ftrong. 
 The fick muft come to be cured, the healthful to be 
 preferved. They that have leifure muft come, be- 
 caufe they have no excufe : they that have no leifure 
 muft come hither, that by fo excellent Religion they 
 may fandlify their bufinefs. The penitent finners 
 muft come, that they may be juftified : and t/iey that 
 are jujiifiedy that they may be juftified JiilL They that 
 have fears and great reverence to thefe myfteries, and 
 think no preparation to be fufticient, muft receive, 
 that they may learn how to receive the more wor- 
 thily : and they that have a lefs degree of reverence 
 muft come often to have it heightened : that as thofe 
 Creatures that live amongft the fnows of the Moun- 
 tains turn white with their food and con verfation with 
 fuch perpetual whitenefles ; fo our Souls maybe tranf- 
 formed into the fimilitude and union with Chrift by 
 our perpetual feeding on him, and converfation, not 
 only in his Courts, but in his very heart, and moft 
 fecret aifeftions, and incomparable purities. 
 
MS, 1,2,1,. PRATERS, 369 
 
 Prayers for all forts of Men and all necefjities ; relating 
 to the fever al parts of the Virtue of Religion, 
 
 A Prayer for the Graces of Faith, Hope, Charity, 
 
 OLORD God of infinite mercy, of infinite ex- 
 cellency, who haft fent thy holy Son into the 
 world to redeem us from an intolerable mifery, and 
 to teach us a holy religion, and to forgive us an in- 
 finite debt ; give me thy holy Spirit, that my under- 
 ftanding and all my faculties may be fo refigned to 
 the difcipline and doctrine of my Lord, that I may be 
 prepared in mind and will to die for the teftimony 
 of Jefus, and to fuffer any afflidtion or calamity that 
 fhall ofi^er to hinder my duty, or tempt me to fhame 
 or fin or apoftafy : and let my faith be the parent of 
 a good life, a ftrong fliield to repel the fiery darts of 
 the Devil, and the Author of a holy hope, of modeft 
 defires, of confidence in God, and of a never- failing 
 charity to thee my God, and to all the world ; that 
 I may never have my portion with the unbelievers, 
 or uncharitable and defperate perfons ; but may be 
 fupported by the ftrengths of faith in all temptations, 
 and may be refrefhed with the comforts of a holy 
 hope in all my forrows, and may bear the burthen of 
 the Lord, and the infirmities of my neighbour by the 
 fupport of charity ; that the yoke of fefus may be- 
 come eafy to me, and my love may do all the mira- 
 cles of grace, till from grace it fwell to glory, from 
 earth to heaven, from duty to reward, from the im- 
 perfedlions of a beginning and little growing love, 
 it may arrive to the confummation of an eternal and 
 never-ceafing charity, through fefus Chrift the Son 
 
 2 B 
 
370 PRATERS FOR C. 4. 
 
 of thy love, the Anchor of our hope, and the Author 
 and finifher of our faith : to whom with thee, O Lord 
 God, Father of Heaven and Earth, and with thy holy 
 Spirit, be all glory, and love, and obedience, and do- 
 minion now and for ever. 
 
 A^s of Love by way of Prayer and Ejaculation ; to be 
 ufed in private. 
 
 1 . O God, thou art my God, early will Ifeek thee : 
 my foul thirfeth for thee, my flejli longethfor thee in a 
 dry andthirfly land where no water is ; To fee thy power 
 and thy glory fo as I have feen thee in the fanBuary, 
 Becaufe thy loving kindnefs is better than life, my lips 
 JJjall praife thee, Pfal. 63, i, &c. 
 
 2. I am ready not only to be bound, but to die for the 
 name of the Lord fefus, Afts 21. 13. 
 
 3. How amiable are thy tabernacles, thou Lord of 
 Hojls ? My foul longeth, yea even faint eth for the 
 courts of the Lord: my heart and my fe/h crieth out 
 
 for the living God, Blejfed are they that dwell in thy 
 houfe, they will fill be praifng thee, Pfal. 84. 1,2,4. 
 
 4. O blelTed Jefu, thou art worthy of all adoration, 
 and all honour, and all love : Thou art the Wonder- 
 ful, the Counfellor, the mighty God, the Everlafting 
 Father, the Prince of Peace ; of thy government and 
 peace there fhall be no end : thou art the brightnefs 
 of thy Father's glory, the exprefs image of his per- 
 fon, the appointed Heir of all things. Thou up- 
 holdeft all things by the word of thy power ; Thou 
 didft by thyfelf purge our fins : Thou art fet on the 
 right hand of the Majejfty on high : Thou art made 
 better than the Angels, thou haft by inheritance ob- 
 tained a more excellent name than they. Thou, O 
 
AdS.i—1,. SEVERAL OCCASIONS. 371 
 
 deareft Jefus, art the head of the Church, the be- 
 ginning and the firft-born from the dead : in all things 
 thou haft the pre-eminence, and it pleafed the Father 
 that in thee fhould all fulnefs dwell. Kingdoms are 
 in love with thee : Kings lay their Crowns and Scep- 
 tres at thy feet, and Queens are thy handmaids, and 
 wafli the feet of thy fervants. 
 
 A Prayer to be f aid in any Affliction y as death of children y 
 of hufband or wife, in great poverty , in imprifonment ^ 
 in a fad and difconfolate fpirity and in temptations to 
 defpair. 
 
 O ETERNAL God, Father of Mercies and God 
 of all comfort, with much mercy look upon 
 the fadnefles and forrows of thy fervant. My fins 
 lie heavy upon me, and prefs me fore, and there is 
 no health in my bones by reafon of thy difpleafure 
 and my fin. The waters are gone over me, and I 
 ftick faft in the deep mire, and my miferies are with- 
 out comfort, becaufe they are punifhments of my fin : 
 and I am fo evil and unworthy a perfon, that though 
 I have great defires, yet I have no difpofitions or wor- 
 thinefs toward receiving comfort. My fins have 
 caufed my forrow, and my forrow does not cure my 
 fins : and unlefs for thy own fake, and merely becaufe 
 thou art good, thou fhalt pity me and relieve me, I 
 am as much without remedy as now I am without 
 comfort. Lord, pity me ; Lord, let thy grace refrefh 
 my fpirit. Let thy comforts fupport me, thy mercy 
 pardon me, and never let my portion be amongft 
 hopelefs and accurfed fpirits : for thou art good and 
 gracious ; and I throw myfelf upon thy mercy. Let 
 
372 PRATERS FOR C. 4. 
 
 me never let my hold go, and do thou with me what 
 feems good in thy own eyes. I cannot fufFer more 
 than I have deferved : and yet I can need no relief 
 fo great as thy mercy is : *for thou art infinitely more 
 merciful than I can be miferable ; and thy mercy 
 which is above all thy own works muft needs be far 
 above all my fin and all my mifery. Dearefl: Jefus, 
 let me trufl: in thee for ever, and let me never be 
 confounded. Amen, 
 
 Ejaculations and Jhort Meditations to be ufed in time of 
 Sicknefs and Sorrow ; or danger of Death. 
 
 HEAR my Prayer, O Lord, and let my cry come 
 unto thee, * Hide not thy face from me in the 
 time of my trouble, incline thine ear unto me when I 
 call : hear me and that right foon, * For my days 
 are confumed like f moke, and my bones are burnt up as 
 Pfai. 102. 1, 2, ^^ '^^^^ ^ fire-brand, * My heart is 
 3, 4., 10. fmitten down and withered like grafs, fo 
 that I forget to eat my bread: And that becaufe of 
 thine indignation and wrath : for thou haft taken me 
 Pfai. 38. 2, 3, Up and caft me down, * Thine arrows 
 '^'^'^- ftick faft in me, and thine hand preffeth 
 me fore. There is no health in my flejh becaufe of thy 
 difpleafure, neither is there any reft in my bones by rea- 
 fon of my fin, * My wickedneft^es are gone over my head, 
 and are afore burthen too heavy for me to bear, * But 
 / will confefs my wickednefs, and be forry for my fin. 
 „^ , , * O Lord, rebuke me not in thine Indiana- 
 
 Pfai. 6. I ; 4.1. 4. . , ^ " 
 
 tton, neither chafien me in thy difpleafure, 
 * Lord, be merciful unto me, heal my foul, for I have 
 finned againft thee. 
 
AdS.i—i. SEVERAL OCCASIONS, 373 
 
 Have mercy upon mey O God, after thy great good- 
 nefs^ according to the multitude of thy mercies do away 
 mine offences, * O remember not the Jins pfai. 51. i j 
 and offences of my youth : but according *^' ''* 
 
 to thy mercy think thou upon me, O Lord, for thy good- 
 nefs, * Wajh me, thoroughly from my wickednefs : and 
 cleanfe me from my Jin, * Make me a 
 clean heart, O God, and renew a right 
 fpirit within me, * Caji me not away from thy pre- 
 fence, from thy all-hallowing and life-giving pre- 
 fence : and take not thy holy Spirit, thy fancftifying, thy 
 guiding, thy comforting, thy fupporting and con- 
 firming ^yixxtfrom me, 
 
 O God, thou art my God for ever and ever : thou 
 
 Jhalt be my guide unto death, * Lord, comfort me 
 
 now that I lie Jick upon my bed: make thou my bed 
 
 in all niyfcknefs, * deliver my foul from the place 
 
 of Hell: and do thou receive me, * My heart is dif- 
 
 quieted within me, and the fear of death is fallen upon 
 
 me. * Behold thou hajl made my days as it were afpan 
 
 long, and my age is even as nothing in refpeB of thee ; 
 
 and verily every man living is altogether pfai.48. 14; 41. 3 ; 
 
 vanity, * When thou with rebukes doll t^* ^' 55- 4 i 
 J ./ 39. 5, II, 7, 12, 
 
 chajien manforfn, thou makeji his beauty 10, 12, 1 3. 
 to confume away like a moth fretting a garment : every 
 man therefore is but vanity, * And now. Lord, what 
 is my hope ? truly my hope is even in thee, * Hear my 
 prayer, O Lord, and with thine ears confder my call- 
 ing : hold not thy peace at my tears, * Take this 
 plague away from me : I am confume d by the means of 
 thy heavy hand, * / am a fir anger with thee and a 
 fojourner, as all my fathers were, * O fpare me a 
 little, that I may recover my Jlrength before I go hence 
 
374 PRATERS FOR C. 4. 
 
 pfai. 119. 25 ; ^^^ ^^ ^^ more feen. * iWy Soul cleaveth 
 
 "^•3- ^;2/^ M^* ^^; O quicken me according 
 
 to thy word, * And when the fnares of death com- 
 
 pafs me round about, let not the pains of hell take hold 
 
 upon me, 
 
 AnAdt of Faith concerningRefurre5iion and the Day of 
 Judgment y to be faid by fick perfons or meditated, 
 
 I KNOW that my Redeemer livethy and that he /hall 
 Jiand at the latter day upon the earth : and though 
 after my fkin worms dejlroy this body, yet in my flejh 
 Jh all I fee God: whom I Jliall fee for my f elf, and mijie 
 eyes jhall behold, though my reins be confumed within 
 me. Job 19, 25, &c, 
 
 God Jhall come and Jhall not keep flence : there Jhall 
 go before him a confuming fire, and a ?nighty tempefi 
 Jhall be fiirred up round about him : he 
 Jliall call the heaven from above, and the 
 earth, that he may judge his people, * O blefled Jefu, 
 thou art my Judge and thou art my Advocate : have 
 mercy upon me in the hour of my death, and in the day 
 of judgment. See John 5. 28. and i Theffal, 4. 15. 
 
 Short Prayers to be faid by fick perfons, 
 
 OHOLY Jefus, thou art a merciful High Prieft 
 and touched w^ith the fenfe of our infirmities; 
 thou knoweft the fharpnefs of my ficknefs and the 
 weaknefs of my perfon. The clouds are gathered 
 about me, and thou hall: covered me with thy ftorm: 
 My underftanding hath not fuch apprehenfion of 
 things as formerly. Lord, let thy mercy fupport 
 
 Pf. 50. 3, 4. 
 
AdS,i—i,, SEVERAL OCCASIONS. ^7$ 
 
 me, thy Spirit guide me, and lead me through the 
 valley of this death fafely ; that I may pafs it pa- 
 tiently, holily, with perfed: refignation ; and let me 
 rejoice in the Lord, in the hopes of pardon, in the 
 expectation of glory, in the fenfe of thy mercies, in 
 the refrefhments of thy fpirit, in a viftory over all 
 temptations. 
 
 Thou haft promifed to be with us in tribulation. 
 Lord, my Soul is troubled, and my body is weak, 
 and my hope is in thee, and my enemies are bufy 
 and mighty; now make good thy holy promife. 
 Now, O holy yefusy now let thy hand of grace be 
 upon me : reftrain my ghoftly enemies, and give me 
 all forts of fpiritual affiftances. Lord, remember thy 
 fervant in the day when thou bindeft up thy Jewels. 
 
 O take from me all tedioufnefs of Spirit, all im- 
 patiency and unquietnefs : let me poiTefs my Soul in 
 patience, and refign my Soul and body into thy 
 hands, as into the hands of a faithful Creator, and a 
 bleffed Redeemer. 
 
 O holy Jefuy thou didft die for us ; by thy fad, 
 pungent and intolerable pains which thou enduredft 
 for me, have pity on me, and eafe my pain, or in- 
 creafe my patience. Lay on me no more than thou 
 fhalt enable me to bear. I have deferved it all and 
 more, and infinitely more. ,Lord, I am weak and 
 ignorant, timorous and inconftant, and I fear left 
 fomething fhould happen that may difcompofe the 
 ftate of my Soul, that may difpleafe thee : Do what 
 thou wilt with me, fo thou doft but preferve me in 
 thy fear and favour. Thou knoweft that it is my 
 great fear; but let thy fpirit fecure, that nothing 
 may be able to feparate me from the love of God in 
 
376 PRATERS FOR C. 4. 
 
 Je/us Chrift : then fmite me here, that thou mayeft 
 fpare me for ever : and yet, O Lord, fmite me 
 friendly; for thou knoweft my infirmities. Into 
 thy hands I commend my fpirit, for thou haft re- 
 deemed me, O Lord, thou God of truth. * Come, 
 holy Spirit, help me in this conflid. Come, Lord 
 Jefusy come quickly. 
 
 Let the Sick man often meditate upon thefe follow- 
 ing promifes and gracious words of God. 
 
 My help comet h of the Lord, who preferveth them 
 that are true of hearty Pfal. 7. 11. 
 
 And all they that know thy Name will put their trujt 
 in thee : for thoUy Lordy hajl never failed them that 
 feek theey Pfal. 9. 10. 
 
 O how plentiful is thy goodnefs which thou haft laid 
 up for them that fear thee, and that thou hafl prepared 
 for them that put their truft in thee, even before the 
 fons of men I Pfal. 31. 21. 
 
 Behold y the eye of the Lord is upon them that fear 
 him, and upon them that put their truft in his mercy y to 
 deliver their fouls from death y Pfal. 33. 17. 
 
 Hhe Lord is nigh unto them that are of a contrite 
 heart ; and will fave fuch as are of an humble fpirit y 
 Pfal. 34. ij. 
 
 ThoUy Lordy ftialt fave both man and beaft : how 
 excellent is thy mercy y O God I and the children of men 
 /hall put their truft under the Jhadow of thy wings y 
 Pfal. 36. 7. 
 
 They fhall be fatisfted with the plenteoufnefs of thy 
 houfe : and thou /halt give them to drink of thy plea- 
 fur es as out of the river Sy v. 8. 
 
 For with thee is the well of life : and in thy light we 
 /hall fee light y v. 9. 
 
AdS.i—i. SEVERAL OCCASIONS. ^jj 
 
 Commit thy way unto the Lord^ and put thy truji in 
 him, and he Jhall bring it to pafs^ Pfal. 37. 5. 
 
 But the fahation of the righteous comet h of the Lord: 
 who is alfo their Jlrength in the time of trouble ^ v. 40. 
 
 So that a man Jhall fay ^ verily there is a reward for 
 the righteous : doubt lefs there is a God that judgeth the 
 earthy Pfal. 58. 10. 
 
 Blefed is the man whom thou choofeft and receiveji 
 unto thee : he Jhall dwell in thy courts and Jhall be fa- 
 tisfied with the pleafures of thy houfe^ even of thy holy 
 temple y Pfal. 65. 4. 
 
 They that fow in tears Jhall reap in joy y Pfal. 1 26.6. 
 
 // is writteny I will never leave thee nor forfake 
 theey Heb. 13. 5. 
 
 T^he Prayer of faith Jhall fave the fck ; and the 
 Lord Jliall raife him up : and if he have committed fnsy 
 they Jhall be forgiven himy Jam. 5. 15. 
 
 Come and let us return unto the Lord: for he hath 
 torny and he will heal us ; he hath fmit ten y and he will 
 bind us upy Hof. 6. i. 
 
 If we Jin y we have an Advocate with the Fat her y 
 Jefus ChriJi the righteous ; And he is the propitiation 
 for our fnsy i John 2, i, 2. 
 
 If we confefs ourfnsy he is faithful and righteous to 
 forgive us ourfnSy and to cleanfe us from all unrighte- 
 oufnefsy I John 1.9. 
 
 He that forgives Jhall be forgiven y Luke 6, 37. 
 
 And this is the confidence that we have in himy that 
 if we ajk any thing according to his willy he heareth usy 
 I John 5. 14. 
 
 And ye know that he was manifefied to take away 
 our fins y I John 3. 5. 
 
 If ye being evil know to give good things to your 
 
378 PRATERS FOR C\ 4. 
 
 children^ how 77iuch more /hall your Father which is 
 in Heaven give good things to them that ajk him ? 
 Matth. 7. II. 
 
 This is a faithful faying and worthy of all accepta- 
 tion, that yefus Chrifl came into the world tofavefn- 
 nersy i Tim. i. 15. ^ He that hath given us his 
 Son, how Jhould not he with him give us all things elfe ? 
 Rom. 8. 32. 
 
 Acfls of Hope to be ufed by fick perfons after a 
 pious life. 
 
 I . T AM perfuaded that neither death, nor life, nor 
 A Angels, nor Principalities, nor powers, nor 
 things prefent, nor things to come, nor height, nor depth, 
 nor any other creature fh all be able to feparate me from 
 the love of God which is in Chrif fefus our Lord, 
 Rom. 8. 38, 39. 
 
 2 . / have fought a good fight, I have finijhed my 
 courfe, I have kept the faith : Henceforth there is laid 
 up for me a crown of right eoufnefs, which the Lord the 
 righteous fudge Jhall give me at that day ; and not to 
 me only, but unto all them alfo that love his appearing, 
 2 Tim. 4. 7, 8. 
 
 Blejfed be God, even the Father of our Lord fefus 
 Chrift, the Father of mercies and the God of all com- 
 forts. Who comforts us in all our tribulation, 2 Cor. 
 I. 3,4. 
 
 A Prayer to be f aid in behalf of a fick or dying perfon, 
 
 OLORD God, there is no number of thy days 
 nor of thy mercies, and the fins and forrows 
 
AdS.i—^, SEVERAL OCCASIONS, 379 
 
 of thy fervant alfo are multiplied. Lord, look upon 
 him with much mercy and pity, forgive him all his 
 fins, comfort his forrows, eafe his pain, fatisfy his 
 doubts, relieve his fears, inftrudl his ignorances, 
 ftrengthen his underftanding, take from him all dif- 
 orders of fpirit, v^^eaknefs and abufe of fancy. Re- 
 ftrain the malice and power of the fpirits of darknefs ; 
 and fufFer him to be injured neither by his ghoftly 
 enemies, nor his own infirmities ; and let a holy 
 and a juft peace, the peace of God, be within his 
 confcience. 
 
 Lord, preferve his fenfes till the laft of his time, 
 fl:rengthen his faith, confirm his hope, and give him 
 a never-ceafing charity to thee our God, and to all 
 the world : ftir up in him a great and proportionable 
 contrition for all the evils he hath done, and give 
 him a juft meafure of patience for all he fuflfers, give 
 him prudence, memory, and confideration, rightly 
 to ftate the accounts of his Soul ; and do thou re- 
 mind him of all his duty, that when it iliall pleafe 
 thee that his Soul goes out from the prifon of his 
 body, it may be received by Angels, and preferved 
 from the furprife of evil fpirits, and from the horrors 
 and amazements of new and ftrange Regions, and 
 be laid up in the bofom of our Lord, till at the day 
 of thy fecond coming it fhall be re-united to the 
 body, which is now to be laid down in weaknefs 
 and diihonour, but we humbly beg, may then be 
 raifed up with glory and power for ever to live, and 
 to behold the face of God in the glories of the Lord 
 yefusy who is our hope, our refurred:ion, and our 
 life, the light of our eyes and the joy of our fouls, 
 our blefl!ed and ever-glorious Redeemer. Amen, 
 
380 PRATERS FOR C. 4. 
 
 Hither the Jick perfons may draw in, and ufe the a5ls 
 of fever at virtues refperfed in the fever al parts of this 
 hook, the fever al Litanies, viz. of Repentance, of 
 the Pafjion, and the Jingle prayers, according to his 
 prefenl needs, 
 
 A Prayer to be faid in a Storm at Sea, 
 
 OMY God, thou didft create the Earth and the 
 Sea for thy glory and the ufe of man, and doft 
 daily ihew wonders in the deep : look upon the 
 danger and fear of thy fervant. My fins have taken 
 hold upon me, and without the fupporting arm of 
 thy mercy I cannot look up ; but my trufl: is in thee. 
 Do thou, O Lord, rebuke the fea, and make it calm ; 
 for to thee the winds and the fea obey : let not the 
 waters fwallow me up, but let thy Spirit, the Spirit 
 of gentlenefs and mercy, move upon the waters. Be 
 thou reconciled unto thy fervants, and then the face 
 of the waters will be fmooth. I fear that my fins 
 make me, like Jonas, the caufe of the tempeft. Caft 
 out all my fins, and throw not thy fervants away 
 from thy prefence and from the land of the living, 
 into the depths where all things are forgotten. But 
 if it be thy will that we fhall go down into the wa- 
 ters. Lord, receive my Soul into thy holy hands, and 
 preferve it in mercy and fafety till the day of refl:i- 
 tution of all things: and be pleafed to unite my 
 death to the death of thy Son, and to accept of it fo 
 united as a punifhment for all my fins, that thou 
 mayeft forget all thine anger, and blot my fins out 
 of thy book, and write my Soul there, for Jefus 
 Chrifl: his fake our deareft Lord and moft mighty 
 Redeemer. Amen, 
 
AdS.i—^. SEVERAL OCCASIONS. 381 
 
 Then make an aB of Rejignation thus : 
 
 TO God pertain the iflues of life and death. It 
 is the Lord, let him do what feemeth good in 
 his own eyes. Thy will be done in earth as it is in 
 Heaven. 
 
 Recite Pfalm 107. and 130. 
 
 A Form of a Vow to be made in this or the like 
 Danger, 
 
 IF the Lord will be gracious and hear the Prayer 
 of his fervant, and bring me fafe to fhore, then I 
 will praife him fecretly and publicly, and pay unto 
 the ufes of charity [or Religion] \then name the fum 
 you defign for holy ufesS\ O my God, my goods are 
 nothing unto thee : I will alfo be thy fervant all the 
 days of my life, and remember this mercy and my 
 prefent purpofes, and live more to God's glory, and 
 with a ftridter duty. And do thou pleafe to accept 
 this vow as an inftance of my importunity, and the 
 greatnefs of my needs : and be thou gracioufly moved 
 to pity and deliver me. Amen, 
 
 This Form alfo may he ufed in praying for a BleJJing on 
 an Enterprife^ and may he injianced in Anions of 
 Devotion as well as of Charity, 
 
 o 
 
 A Prayer before a Journey, 
 
 ALMIGHTY God who filleft all things with 
 thy prefence, and art a God afar off as well as 
 
382 PRATERS FOR C. 4. 
 
 near at hand ; thou didft fend thy Angel to blefs 
 Jacoi in his journey, and didft lead the children of 
 Ifrae/ through the Red Sea, making it a wall on the 
 right hand and on the left : be pleafed to let thy 
 Angel go out before me and guide me in my jour- 
 ney, preferving me from dangers of robbers, from 
 violence of enemies, and fudden and fad accidents, 
 from falls and errors. And profper my journey to 
 thy glory, and to all my innocent purpofes : and pre- 
 ferve me from all fin, that I may return in peaceand 
 holinefs, with thy favour and thy bleffing, and may 
 ferve thee in thankfulnefs and obedience all the days 
 of my pilgrimage ; and at laft bring me to thy coun- 
 try, to the celeftial yerufaleniy there to dwell in thy 
 houfe, and to ling praifes to thee for ever. Amen, 
 
 Ad Seft. 4.] A Prayer to be /aid before the hearing 
 or reading the Word of God, 
 
 OHOLY and Eternal Jefus, who haft begotten 
 us by thy Word, renewed us by thy Spirit, fed 
 us by thy Sacraments and by the daily miniftry of 
 thy Word, ftill go on to build us up to life eternal. 
 Let thy moft holy Spirit be prefent with me and reft 
 upon me in the reading [or hearing] thy facred 
 Word ; that I may do it humbly, reverently, without 
 prejudice, with a mind ready and defirous to learn 
 and to obey ; that I may be readily furniftied and 
 inftrudled to every good work, and may praftice all 
 thy holy laws and commandments, to the glory of 
 thy holy name, O holy and eternal Jefus, Amen. 
 
AdS.s—^o. SEVERAL OCCASIONS. 383 
 
 Ad?>tQi. 5, 9, 10.] A Form of confejjion of Sins and 
 Repentance y to be ufed upon Fajiing-days, or Days of 
 Humiliation ; efpecially in Lent, and before the Holy 
 Sacrament, 
 
 HAVE mercy upon me, O God, after thy great good- 
 nefs ; according to the multitude of thy mercies do 
 away mine offences. For I will confefs my wickednefs 
 and beforryfor my fn, * O my deareft Lord, I am 
 not worthy to be accounted amongft the meaneft of 
 thy fervants ; not worthy to be fuftained by the leaft 
 fragments of thy mercy, but to be £hut out of thy 
 prefence for ever with dogs and unbelievers. But 
 for thy Name's fake, Lord, be merciful unto my fin, 
 for it is great, 
 
 I am the vileft of finners, and the worft of men ; 
 proud and vain-glorious, impatient of fcorn or of 
 juft reproof; not enduring to be flighted, and yet 
 extremely deferving it : I have been confumed by the 
 colours of humility, and when I have truly called 
 myfelf vicious, I could not endure any man elfe 
 fhould fay fo or think fo. I have been difobedient 
 to my Superiors, churlifli and ungentle in my beha- 
 viour, unchriftian and unmanly. But for thy Name's 
 fake, &c, 
 
 O jufl and dear God, how can I expefl: pity or 
 pardon, who am fo angry and peevifh, with and with- 
 out caufe, envious at good, rejoicing at the evil of 
 my neighbours, negligent of my charge, idle and 
 ufelefs, timorous and bafe, jealous and impudent, 
 ambitious and hard hearted, foft, unmortified and 
 effeminate in my life, indevout in my prayers, with- 
 out fancy or aifeftion, without attendance to them or 
 
384 PRATERS FOR C. 4. 
 
 perfeverance in them ; but paflionate and curious in 
 pleafing my appetite of meat and drink and plea- 
 fures, making matter both for fin and ficknefs ? and 
 I have reaped the curfed fruits of fuch improvidence, 
 entertaining indecent and impure thoughts ; and I 
 have brought them forth in indecent and impure 
 adions, and the fpirit of uncleannefs hath entered in, 
 and unhallowed the temple w^hich thou didft confe- 
 crate for the habitation of thy fpirit of love and ho- 
 linefs. But for thy Name's fake, O Lord, be mere fid 
 unto myfin,for it is great. 
 
 Thou haft given me a whole life to ferve thee in, 
 and to advance my hopes of heaven : and this pre- 
 cious time I have thrown away upon my fins and 
 vanities, being improvident of my time and of my 
 talent, and of my grace and my own advantages, re- 
 fifting thy Spirit and quenching him. I have been 
 a great lover of myfelf, and yet ufed many ways to 
 deftroy myfelf. I have purfued my temporal ends 
 with greedinefs and indired; means. I am revengeful 
 and unthankful, forgetting benefits, but not fo foon 
 forgetting injuries, curious and murmuring, a great 
 breaker of promifes. I have not loved my neigh- 
 bour's good, nor advanced it in all things where I could . 
 I have been unlike thee in all things. I am unmerci- 
 ful and unjuft; a fottifh admirer of things below, and 
 carelefs of heaven and the ways that lead thither. 
 
 But for thy Name's fake, O Lord, be merciful unto 
 my fn, for it is great. 
 
 All my fenfes have been windows to let fin in, 
 and death TDyTTfinfTirie eyes have been adulterous 
 and covetous ; mine ears open to flander and de- 
 traftion ; my tongue and palate loofe and wanton. 
 
MS. 5— 10, SEVERAL OCCASIONS. 385 
 
 intemperate, and of foul language, talkative and ly- 
 ing, rafh and malicious, falfe and flattering, irreligi- 
 ous and irreverent, detracting and cenforious; my 
 hands have been injurious and unclean, my paffions 
 violent and rebellious, my defires impatient and un- 
 reafonable : all my members and all my faculties 
 heve been fervants of fin ; and my very beft aftions 
 have more matter of pity than of confidence, being 
 imperfect in my befl:, and intolerable in moft. But 
 for thy Name s fake y Lord, &c. 
 
 Unto this and a far bigger heap of fin I have added 
 alfo the faults of others to my own fcore, by negledl- 
 ing to hinder them to fin in all that I could and 
 ought : but I alfo have encouraged them in fin, have 
 taken off their fears, and hardened their confciences, 
 and tempted them direftly, and prevailed in it to 
 my own ruin and theirs, unlefs thy glorious and un- 
 fpeakable mercy hath prevented fo intolerable a ca- 
 lamity. 
 
 Lord, I have abufed thy mercy, defpifed thy judg- 
 ments, turned thy grace into wantonnefs. I have 
 been unthankful for thy infinite loving-kindnefs. I 
 have finned and repented, and then finned again, and 
 refolved againfl: it, and prefently broke it ; and then 
 I tied myfelf up with vows, and then was tempted, 
 and then I yielded by little and little, till I was wil- 
 lingly lofl: again, and_my vows fell oflf like cords of 
 vanity. 
 
 Miferable man that I am I who fjall deliver me 
 from this body of fn ? 
 
 And yet, O Lord, I have another heap of fins to 
 be unloaded. My fecret fins, O Lord, are innu- 
 merable ; fins I noted not, fins that I willingly neg- 
 
 2 c 
 
386 PRATERS FOR C. 4. 
 
 ledled, fins that I adted upon wilful ignorance and 
 voluntary mifperfuafion, fins that I have forgot, and 
 fins which a diligent and a watchful fpirit might 
 have prevented, but I would not. Lord, I am con- 
 founded with the multitude of them, and the horror 
 of their remembrance, though I confider them na- 
 kedly in their dired: appearance, without the defor- 
 mity of their unhandfome and aggravating circum- 
 ftances : but fo dreffed they are a fight too ugly, an 
 inftance of amazement, infinite in degrees, and in- 
 fuiferable in their load. 
 
 And yet thou hafl: fpared me all this while, and 
 hafl: not thrown me into Hell, where I have de- 
 ferved to have been long fince, and even now to 
 have been fhut up to an eternity of torments with 
 infupportable amazement, fearing the revelation of 
 thy Day. 
 
 Miferable man that I am ! who Jhall deliver me 
 from this body of Jin ? 
 
 Thou /halt anfwer for me^ O Lord my God, Thou 
 that pray eft for me^ Jhalt be my fudge. 
 
 The Prayer, 
 
 THOU hafl: prepared for me a more healthful 
 borrow : O deny not thy fervant when he begs 
 forrow of thee. Give me a deep contrition for my 
 fins, a hearty detefl:ation and loathing of them, 
 hating them worfe than death with torments. Give 
 me grace entirely, prefently, and for ever to forfake 
 them ; to walk with care and prudence, with fear 
 and watchfulnefs all my days; to do all my duty 
 with diligence and charity, with zeal and a never- 
 
AdS, 5—10. SEVERAL OCCASIONS. 387 
 
 fainting fpirit ; to redeem the time, to truft upon 
 thy mercies, to make ufe of all the inftruments of 
 grace, to work out my falvation with fear and trem- 
 bling : that thou mayeft have the glory of pardon- 
 ing all my fins, 'and I may reap the fruit of all thy 
 mercies and all thy graces, of thy patience and 
 long-fufFering, even to live a holy life here, and to 
 reign with thee for ever, through Jefus Chrift our 
 Lord. Amen. 
 
 A J Sea. 6. 
 Special devotions to be ufed upon the Lord's-dayy 
 and the great Fejiivals of Chrijlians. 
 
 In the Morning recite the following form of Thankf 
 giving ; upon the fpecial Fejiivals adding the com- 
 memoration of the fpecial blefjings according to the 
 following Prayers : adding fuch Prayers as you Jh all 
 choofe out of the foregoing Devotions. 
 
 2 . Befdes the ordinary and public duties of the day, if 
 you retire into your clofet to read and meditate, after 
 you have performed that duty, fay the fong of Saint 
 Ambrofe commonly called the [Te Deum] or [We 
 praife thee, Gfr.] then add the Prayers for particu- 
 lar graces which are at the end of the former Chap- 
 ter, fuch and as ma?2y of them as Jhall fit your 
 prefent needs and affections ; ending with the Lord's 
 Prayer. This form of devotion may, for variety, 
 be indifferently ufed at other times. 
 
 A form of Thankf giving, with a recital of public and 
 
 private bleffings ; to be ufed on Eafter-day, Whit- 
 
 funday, Afcenfion-day , and all Sundays of the year : 
 
 but the middle part of it may be referved for the 
 
388 PRATERS FOR C. 4. 
 
 more folemn Fejiivals, and the other iifed upon the 
 ordinary ; as every mans affections or leifure jhall 
 determine, 
 
 [I.] Ex Liturgta S. Bajilii magna ex parte. 
 
 O ETERNAL Effence, Lord God, Father Al- 
 mighty, maker of all things in Heaven and 
 Earth ; it is a good thing to give thanks to thee, O 
 Lord, and to pay to thee all reverence, v^orifhip and 
 devotion from a clean and prepared heart ; and with 
 an humble fpirit to prefent a living and reafonable 
 facrifice to thy Holinefs and Majefty ; for thou haft 
 given unto us the knowledge of thy truth ; and who 
 is able to declare thy greatnefs, and to recount all 
 thy marvellous works which thou haft done in all 
 the generations of the world ? • 
 
 O Great Lord and Governor of all things. Lord 
 and Creator of all things vifible and invifible, who 
 fitteft upon the throne of thy Glory, and beholdeft 
 the fecrets of the loweft abyfs and darknefs, thou 
 art without beginning, uncircumfcribed, incompre- 
 henfible, unalterable, and feated for ever unmoveable 
 in thy own eflential happinefs and tranquillity: Thou 
 art the Father of our Lord Jefus Chrift, who is. 
 
 Our Deareft and moft Gracious Saviour, our 
 hope, the Wifdom of the Father, the image of thy 
 Goodnefs, the Word Eternal, and the brightnefs of 
 thy perfon, the power of God from eternal ages, the 
 true light that lighteneth every man that cometh 
 into the World, the Redemption of man, and the 
 Sandlification of our Spirits. 
 
 By whom the holy Ghoft defcended upon the 
 Church ; the holy Spirit of truth, the feal of adop- 
 
AdS.b, SEVERAL OCCASIONS, 389 
 
 tion, the earneft of the inheritance of the Saints, the 
 firft-fruitsofeverlafling felicity, the hfe-giving power, 
 the fountain of fandiification, the comfort of the 
 Church, the eafe of the afflidied, the fupport of the 
 weak, the wealth of the poor, the teacher of the 
 doubtful, fcrupulous and ignorant, the anchor of the 
 fearful, the infinite reward of all faithful fouls, by 
 whom all reafonable and underftanding creatures 
 ferve thee, and fend up a never-ceafing and a never- 
 rejedled facrifice of prayer and praifes and adora- 
 tion. 
 
 All Angels and Archangels, all Thrones and Do- 
 minions, all Principalities and Powers, the Cheru- 
 bims with many eyes, and the Seraphims covered 
 with wings from the terror and amazement of thy 
 brighteft glory ; thefe and all the powers of Heaven 
 do perpetually fing praifes and never-ceafing Hymns 
 and eternal Anthems to the glory of the eternal 
 God, the Almighty Father of Men and Angels. 
 
 Holy is our God : Holy is the Almighty : Holy 
 is the Immortal : Holy, Holy, Holy, Lord God of 
 Sabaoth, Heaven and Earth are full of the Majefty 
 of thy glory. Amen, * With thefe holy and blefi"ed 
 Spirits I alfo thy fervant, O thou great lover of Souls, 
 though I be unworthy to offer praife to fuch a Ma- 
 jefly, yet out of my bounden duty humbly offer up 
 my heart and voice to join in this blelTed quire, and 
 confefs the glories of the Lord. * For thou art 
 holy, and of thy greatnefs there is no end ; and in 
 thy juflice and goodnefs thou hafl meafured out to 
 us all thy works. 
 
 Thou madefl man out of the earth, and didft form 
 him after thine own image : thou didfl place him in 
 
390 PRATERS FOR C. 4. 
 
 a garden of pleafure, and gaveft him laws of right- 
 eoufnefs to be to him a feed of immortahty. 
 
 O that men would therefore praife the Lord for his 
 goodnefs, and declare the wonders that he hath done for 
 the children of men. 
 
 For when man finned and liftened to the whif- 
 pers of a tempting fpirit, and refufed to hear the voice 
 of God, thou didft throw him out from Paradife, and 
 fenteft him to till the Earth ; but yet lefteft not his 
 condition without remedy, but didft provide for him 
 the falvation of a new birth, and by the blood of thy 
 Son didft redeem and pay the price to thine own Juf- 
 tice for thine own creature, left the work of thine 
 own hands ftiould perifh. 
 
 O that men would therefore praife the Lordy &cc. 
 
 For thou, O Lord, in every age didft fend teftimo- 
 nies from Heaven, bleflings and prophets, and fruit- 
 ful feafons, and preachers of righteoufnefs, and Mira- 
 cles of power and mercy, thou fpakeft by the prophets, 
 and faidft, / will help by one that is mighty ; and in 
 the fulnefs of time fpakeft to us by thy Son, by whom 
 thou didft make both the Worlds, who by the word 
 of his power fuftains all things in Heaven and Earth, 
 who thought it no robbery to be equal to the Father, 
 who being before all time was pleafed to be born in 
 time, to converfe with men, to be incarnate of a 
 holy Virgin : he emptied himfelf of all his glories, 
 took on him the form of a fervant, in all things being 
 made like unto us, in a Soul of paflions and difcourfe, 
 in a Body of humility and forrow, but in all things 
 innocent, and in all things afflid:ed ; and fuifered 
 death for us, that we by him might live, and be par- 
 takers of his nature and his glories, of his body and 
 
AdS,b. SEVERAL OCCASIONS. 391 
 
 of his Spirit, of the bleffings of Earth, and of im- 
 mortal fehcities in Heaven. 
 
 O that men would therefore praife the Lord, &c. 
 
 For thou, O holy and immortal God, O fweeteft 
 Saviour Jefus, wert made under the Law to condemn 
 fin in the flefh ; thou who knoweft no fin wert made 
 fin for us : thou gavefl: to us righteous Command- 
 ments, and madefl: known to us all thy Father's will : 
 thou didft redeem us from our vain converfation, and 
 from the vanity of Idols, falfe principles and foolifli 
 confidences, and broughtefi: us to the knowledge of 
 the true and only God and our Father, and haft made 
 us to thyfelf a peculiar people, of thy own purchafe, 
 a royal Priefthood, a holy Nation : thou haft waftied 
 our Souls in the Laver of Regeneration, the Sacra- 
 ment of Baptifm : thou haft reconciled us by thy 
 Death, juftified us ty thy Refurredtion, fanftified us 
 by thy Spirit [fending him upon thy Church in vifible 
 forms, and giving him in powers and miracles and 
 mighty figns, and continuing this incomparable fa- 
 vour in gifts and fanftifying graces, and promifing 
 that he fliall abide with us for ever :] thou haft fed 
 us with thine own broken Body, and given drink to 
 our Souls out of thine own heart, and haft afcended 
 up on high, and haft overcome all the powers of 
 Death and Hell, and redeemed us from the miferies 
 of a fad eternity ; and fitteft at the right hand of 
 God, making interceflions for us with a never-ceafing 
 charity. 
 
 O that men would therefore prafe the Lord, &c. 
 
 The grave could not hold thee long, O holy and 
 eternal Jefus ; thy body could not fee corruption, 
 neither could thy Soul be left in Hell : thou wert 
 
392 PRATERS FOR C. 4. 
 
 free among the dead, and thou brakeft the iron gates 
 of Death, and the bars and chains of the lower pri- 
 fons. Thou broughteft comforts to the Souls of the 
 Patriarchs, who waited for thy coming, who longed 
 for the redemption of Man, and the revelation of 
 thy Day. Abraham , Ifaac, and yacob faw thy day, 
 and rejoiced : and when thou didft arife from thy 
 bed of darknefs, and lefteft the grave-clothes behind 
 thee, and didft put on a robe of glory, (over which 
 for 40 days thou didft wear a veil) and then enteredft 
 into a cloud, and then into glory, then the powers of 
 Hell were confounded, then Death loft its power and 
 was fwallowed up into vicftory ; and though Death 
 is not quite deftroyed, yet it is made harmlefs and 
 without a fting, and the condition of Human Na- 
 ture is made an entrance to eternal glory; and art 
 become the Prince of Life, the iirft-fruits of the Re- 
 furredion, the firft-born from the dead, having made 
 the way plain before our faces, that we may alfo arife 
 again in the Refurrecftion of the laft day, when thou 
 flialt come again unto us to render to every man ac- 
 cording to his works. 
 
 O that men would therefore pratfe the Lord, &c. 
 
 O give thanks unto the Lord, for he is gracious, and 
 his mercy endureth for ever, 
 
 O all ye Angels of the Lord, praife ye the Lord : 
 praife him and magnify him for ever. 
 
 Oyefpirits and fouls of the Righteous, praife ye the 
 Lord: praife him and magnify him for ever. 
 
 And now, O Lord God, what fhall I render to thy 
 Divine Majefty for all the benefits thou haft done 
 unto thy fervant in my perfonal capacity ? 
 
 Thou art my Creator and my Father, my Protec- 
 
AdS,6, SEVERAL OCCASIONS, 393 
 
 tor and my Guardian, thou haft brought me from 
 my Mother's womb, thou haft told all my joints, and 
 in thy book were all my members written : Thou 
 haft given me a comely body, Chriftian and careful 
 parents, holy education : Thou haft been my guide 
 and my teacher all my days : Thou haft given me 
 ready faculties, an unloofed tongue, a cheerful fpirit, 
 ftraight limbs, a good reputation, and liberty of per- 
 fon, a quiet life, and a tender confcience [a loving 
 wife or hup and y and hopeful children S\ Thou wert 
 my hope from my youth, through thee have I been 
 holden up ever fince I was born. Thou haft clothed 
 me and fed me, given me friends and blefled them : 
 given me many days of comfort and health, free from 
 thofe fad infirmities with whicR many of thy Saints 
 and deareft fervants are afflidled. Thou haft fent 
 thy Angel to fnatch me from the violence- of fire and 
 water, to prevent precipices, fra(flure of bones, to 
 refcue me from thunder and lightning, plague and 
 peftilential difeafes, murder and robbery, violence of 
 chance and enemies, and all the fpirits of darknefs : 
 and in the days of forrow thou haft refreflied me ; 
 in the deftitution of provifions thou haft taken care 
 of me, and thou haft faid unto me, I will never leave 
 thee nor forfake thee, 
 
 I will give thanks unto the Lord with my whole 
 hearty fecretly among the faithful and in the congrega- 
 tion. 
 
 Thou, O my deareft Lord and Father, haft taken 
 care of my Soul, haft pitied my miferies, fuftained my 
 infirmities, relieved and inftrudied my ignorances : 
 and though I have broken thy righteous Laws and 
 Commandments, run paffionately after vanities, and 
 
394 PRATERS FOR C. 4. 
 
 was in love with Death, and was dead in fin, and 
 was expofed to thoufands of temptations, and fell 
 foully, and continued in it, and loved to have it fo, 
 and hated to be reformed ; yet thou didft call me 
 with the checks of confcience, with daily Sermons and 
 precepts of holinefs, with fear and fhame, with bene- 
 fits and the admonitions of thy moft holy fpirit, by the 
 counfel of my friends, by the example of good per- 
 fons, with holy books and thoufands of excellent arts, 
 and wouldft not fufFer me to perifh in my folly, but 
 didft force me to attend to thy gracious calling, and 
 haft put me into a ftate of repentance, and poffibili- 
 ties of pardon, being infinitely defirous I ihould live, 
 and recover, and make ufe of thy grace, and partake 
 of thy glories. 
 
 I will give thanks unto the Lord with my whole hearty 
 fecretly among the faithful and in the congregation, 
 * For falvation helongeth unto the Lord, and thy blef- 
 fng is upon thy fervant. But as for me, I will come 
 into thy houfe in the multitude of thy mercies, and in 
 thy fear will I worjhip toward thy holy temple. * For 
 of thee, and in thee, and through and for thee are all 
 things, Blejfed be the name of God from generation to 
 generation. Amen. 
 
 A fbort form of Thankf giving to he f aid upon any f pe- 
 dal delivera?ice, as from Child-birth, from Sicknefs, 
 from Battle, or imminent danger at Sea or Land, &c. 
 
 OMOST merciful and gracious God, thou foun- 
 tain of all mercy and blefling, thou haft opened 
 the hand of thy mercy to fill me with bleflings, and 
 
AdS.6, SEVERAL OCCASIONS. 395 
 
 the fweet efFeds of thy loving kindnefs : thou feedeft 
 us like a Shepherd, thou governeft us as a King, thou 
 beareft us in thy arms like a Nurfe, thou doft cover 
 us under the fhadow of thy wings and fhelter us like 
 a hen : thou (O deareft Lord) v^akeft for us as a 
 Watchman, thou providefl for us like a Hulband, 
 thou loveft us as a friend, and thinkeft on us per- 
 petually, as a careful mother on her helplefs babe, 
 and art exceeding merciful to all that fear thee. And 
 now, O Lord, thou haft added this great bleffing of 
 deliverance from my late danger, [^/lere name the 
 hlejjing ;] it was thy hand and the help of thy mercy 
 that relieved me, the waters of afflid:ion had drowned 
 me, and the ftream. had gone over my Soul, if the 
 fpirit of the Lord had not moved upon thefe waters. 
 Thou, O Lord, didft revoke thy angry fentence, 
 which I had deferved^ and which was gone out 
 againft me. Unto thee, O Lord, I afcribe the praife 
 and honour of my Redemption. I will be glad and 
 rejoice in thy mercy, for thou haft confidered my 
 trouble, and haft known my Soul in adverfity. As 
 thou haft fpread thy hand upon me for a covering, 
 fo alfo enlarge my heart with thankfulnefs, and fill 
 my mouth with praifes, that my duty and returns to 
 thee may be as great as my needs of mercy are ; and 
 let thy gracious favours and loving kindnefs endure 
 for ever and ever upon thy fervant ; and grant that 
 what thou haft fown in mercy, may fpring up in 
 duty : and let thy grace fo ftrengthen my purpofes, 
 that I may fin no more, left thy threatening return 
 upon me in anger, and thy anger break me into 
 pieces : but let me walk in the light of thy favour, 
 and in the paths of thy Commandments: that I, living 
 
396 PRATERS FOR C. 4. 
 
 here to the glory of thy Name, may at laft enter 
 into the glory of my Lord, to fpend a whole eter- 
 nity in giving praife to thy exalted and ever-glorious 
 Name. Amen, 
 
 * We praife thee, O God, we acknowledge thee 
 to be the Lord. * All the Earth doth worfhip thee 
 the Father Everlafting. * To thee all Angels cry 
 aloud, the Heavens and all the powers therein. * To 
 thee Cherubim and Seraphim continually do cry. 
 
 * Holy, Holy, Holy, Lord God of Sabaoth ; * Hea- 
 ven and Earth are full of the Majefty of thy glory. 
 
 * The glorious company of the Apoftles praife thee. 
 
 * The goodly fellowfhip of the Prophets praife thee. 
 
 * The noble Army of Martyrs praife thee. * The 
 holy Church throughout all the world doth acknow- 
 ledge thee, * The Father of an infinite Majefty ; 
 
 * Thine honourable, true and only Son ; * Alfo the 
 Holy Ghoft the Comforter. * Thou art the King 
 of glory, O Chrift : * Thou art the everlafting Son 
 of the Father. * When thou tookeft upon thee 
 to deliver man, thou didft not abhor the Virgin's 
 womb. ^ When thou hadft overcome the ftiarp- 
 nefs of death, thou didft open the Kingdom of Hea- 
 ven to all Believers. * Thou fitteft at the right 
 hand of God in the glory of the Father. * We be- 
 lieve that thou fhalt come to be our Judge. ^ We 
 therefore pray thee help thy fervants whom thou haft 
 redeemed with thy precious blood. * Make them 
 to be numbered with thy Saints in glory everlafting. 
 
 * O Lord, fave thy people, and blefs thine heritage. 
 
 * Govern them and lift them up for ever. * Day 
 by day we magnify thee, and we worfliip thy Name 
 ever world without end. * Vouchfafe, O Lord, to 
 keep us this day without fin. * O Lord, have mercy 
 
MS, 6, SEVERAL OCCASIONS. 397 
 
 upon us, have mercy upon us. * O Lord, let thy 
 mercy Hghten upon us, as our truft is in thee. * O 
 Lord, in thee have I trufted : let me never be con- 
 founded. Amen. 
 
 A Prayer of Thank/giving after the receiving of fome 
 great blefjing, as the birth of an Heiry the fuccefs of 
 an honejl defign^ a victory, a good harvejiy &c. 
 
 OLORD God, Father of mercies, the Fountain 
 of comfort and bleffing, of life and peace, of 
 plenty and pardon, who filleft Heaven with thy 
 glory, and Earth with thy goodnefs ; I give thee the 
 moft earneft, moft humble, and moft enlarged re- 
 turns of my glad and thankful heart, for thou haft 
 refrefhed me with thy comforts, and enlarged me 
 with thy bleffing ; thou haft made my flefh and my 
 bones rejoice : for befides the bleffings of all man- 
 kind, the bleffings of nature and the bleffings of 
 grace, the fupport of every minute, and the com- 
 forts of every day, thou haft opened thy bofom, and 
 at this time haft poured out an excellent expreffion 
 of thy loving kindnefs \^here name the blejjing.'] What 
 am I, O Lord, and what is my Father's houfe, what 
 is the life and what are the capacities of thy fervant, 
 that thou ihouldeft do this unto me ; * that the great 
 God of Men and Angels ftiould make a fpecial de- 
 cree in Heaven for me, and fend out an Angel of 
 bleffing, and inftead of condemning and ruining me, 
 as I miferably have deferved, to diftinguifh me from 
 many my equals and my betters, by this and many 
 other fpecial ad:s of grace and favour ? 
 
 Praifed be the Lord daily y even the Lord that 
 helpeth us, and poureth his benefits upon us. He 
 
398 PRATERS FOR C, 4. 
 
 is our God, even the God of whom cometh falva- 
 tion : God is the Lord by whom we efcape death. 
 Thou haft brought me to great honour, and com- 
 forted me on every fide. 
 
 Thou, Lord, haft made me glad through thy 
 works : I will rejoice in giving praife for the opera- 
 tions of thy hands. 
 
 O give thanks unto the Lord, and call upon his 
 Name : tell the people what things he hath done. 
 
 As for me I will give great thanks unto the Lord, 
 and praife him among the multitude. 
 
 Blefled be the Lord God, even the Lord God of 
 Ifrae/, which only doth wondrous and gracious 
 things. 
 
 And blefted be the Name of his Majefty for ever : 
 and all the Earth fhall be filled with his Majefty. 
 Amen, Amen, 
 
 Glory be to the Father, &c. 
 As it was in the beginning, <S?c. 
 
 A Prayer to be /aid on the Feajl of Chrijlmas^ or the 
 Birth of our blejfed Saviour Jefus Chriji : the fame 
 alfo may be f aid upon the Feaft of the Annunciation 
 and Purification of the 'B, Virgin Mary, 
 
 OHOLY and Almighty God, Father of mercies. 
 Father of our Lord Jefus Chrift, the Son of 
 thy love and eternal mercies, I adore and praife and 
 glorify thy infinite and unfpeakable love and wifdom, 
 who haft fent thy Son from the bofom of felicities 
 to take upon him our nature and our mifery and our 
 guilt, and haft made the Son of God to become the 
 Son of Man, that we might become the Sons of God, 
 
AdS, 6. SEVERAL OCCASIONS. 399 
 
 and partakers of the Divine nature : lince thou haft 
 fo exalted human nature, be pleafed alfo to fand:ify 
 my perfon, that by a conformity to the humiHty and 
 laws and fufferings of my deareft Saviour I may be 
 united to his fpirit, and be made all one with the 
 moft Holy J ejus, A?ne?i, 
 
 O holy and Eternal Jefusy who didft pity man- 
 kind lying in his blood and fin and mifery, and didft 
 choofe our fadnefles and forrows, that thou mighteft 
 make us to partake of thy felicities ; let thine eyes 
 pity me, thy hands fupport me, thy holy feet tread 
 down all the difficulties in my way to Heaven : let 
 me dwell in thy heart, be inftrufted with thy wif- 
 dom, moved by thy affecflions, choofe with thy will, 
 and be clothed with thy righteoufnefs ; that in the 
 day of Judgment I may be found having on thy gar- 
 ments, fealed with thy impreffion ; and that bear- 
 ing upon every faculty and member the charadler of 
 my elder Brother, I may not be caft out with 
 ftrangers and unbelievers. Amen, 
 
 O Holy and ever-blefled Spirit, who didft over- 
 ftiadow the holy Virgin-Mother of our Lord, and 
 caufedft her to conceive by a miraculous and myf- 
 terious manner; be pleafed to over-ftiadow my Soul, 
 and enlighten my fpirit, that I may conceive the 
 holy Jefiis in my heart, and may bear him in my 
 mind, and may grow up to the fulnefs of the fta- 
 ture of Chrift, to be a perfed man in Chrift Jefus. 
 Amen, 
 
 To God the Father of our Lord J ejus Chriji, * To 
 the eternal Son that was incarnate and horn of a Vir- 
 gin^ * To the fpirit of the Father and the Sony be all 
 
400 PRATERS FOR C. 4. 
 
 honour and glory , wor/Jiip and adoration, now and for 
 ever. Amen. 
 
 The fame Form of Prayer may be ufed upon our own 
 Birth-day, or day of our Baptifm : adding the fol- 
 lowing Prayer. 
 
 A Prayer to he f aid upon our Birth-day, or day of 
 Baptifm, 
 
 O BLESSED and Eternal God, I give thee praife 
 and glory for thy great mercy to me in caufing 
 me to be born of Chriftian parents, and didft not 
 allot to me a portion with Milbelievers and Heathen 
 that have not known thee. Thou didft not fuifer 
 me to be ftrangled at the gate of the womb, but 
 thy hand fuftained and brought me to the light of 
 the world, and the illumination of Baptifm, with 
 thy grace preventing my Elediion, and by an artificial 
 neceffity and holy prevention engaging me to the 
 profeffion and practices of Chriftianity. Lord, fince 
 that, I have broken the promifes made in my behalf, 
 and which I confirmed by my after-ad: ; I went back 
 from them by an evil life : and yet thou haft ftill 
 continued to me life and time of repentance ; and 
 didft not cut me oiF in the beginning of my days, 
 and the progrefs of my fins. O Deareft God, par- 
 don the errors and ignorances, the vices and vanities 
 of my youth, and the faults of my more forward 
 years, and let me never more ftain the whitenefs of 
 my Baptifmal robe : and now that by thy grace I 
 ftill perfift in the purpofes of obedience, and do give 
 up my name to Chrift, and glory to be a Difciple of 
 
AdS.6. SEVERAL OCCASIONS, 401 
 
 thy inftitution, and a fervant of Jefusj let me never 
 fail of thy grace ; let no root of bitternefs fpring up, 
 and diforder my purpofes, and defile my fpirit. O 
 let my years be fo many degrees of nearer approach 
 to thee : and forfake me not, O God, in my old age, 
 when I am grey-headed; and when my ftrength 
 faileth me, be thou my ftrength and my guide unto 
 death ; that I may reckon my years, and apply my 
 heart unto wifdom ; and at laft, after the fpending a 
 holy and a bleffed life, I may be brought unto a glo- 
 rious eternity, through Jefus Chrift our Lord. Amen. 
 
 Then add the Form of Thank/giving formerly de- 
 fcribed. 
 
 A Prayer to be f aid upon the days of the memory of 
 Apojllesy Martyrs^ &c. 
 
 O ETERNAL GOD, to whom do live the fpi- 
 rits of them that depart hence in the Lord, 
 and in whom the Souls of them that be eledled, after 
 they be delivered from the burthen of the flefh, be 
 in peace and reft from their labours, and their works 
 follow them, and their memory is bleffed; I blefs 
 and magnify thy holy and ever-glorious Name, for 
 the great grace and blefling manifefted to thy Apoftles 
 and Martyrs, and other holy perfons, who have glo- 
 rified thy Name in^ th£^days^ of^eir^flejfh and have 
 ferved the intereft of Religion and of thy fervice : 
 and this day we have thy fervant [name the Apojile 
 or Martyr, &c.] in remembrance, whom thou haft 
 led through the troubles and temptations of this 
 World, and now haft lodged in the bofom of a cer- 
 
 2 D 
 
402 PRATERS FOR C, 4. 
 
 tain hope and great beatitude until the day of refti- 
 tution of all things. Bleffed be the mercy and eter- 
 nal goodnefs of God ; and the memory of all thy 
 Saints is bleffed. Teach me to practice their doc- 
 trine, to imitate their lives, following their example, 
 and being united as a part of the fame myftical body 
 by the band of the fame faith, and a holy hope, and 
 a never-ceafing charity. And may it pleafe thee of 
 thy gracious goodnefs fhortly to accomplifh the num- 
 ber of thine eled:, and to haften thy kingdom, that 
 we, with thy fervant [ * ] and all others departed in 
 the true faith and fear of thy holy Name, may have 
 our perfed: confummation and blifs in body and Soul 
 in thy eternal and everlafting Kingdom. Amen. 
 
 A Form of Prayer recording all the parts and myjieries 
 of Chriji's Pafjiony being a Jliort hijiory of it : to he 
 ufed efpecially in the week of the Pajfion, and before 
 the receiving the bleffed Sacrament, 
 
 ALL praife, honour and glory be to the holy and 
 eternal Jefus, I adore thee, O bleffed Re- 
 deemer, eternal God, the light of the Gentiles and 
 the glory of Ifrael ; for thou haft done and fuffered 
 for me more than I could wifh, more than I could 
 think of, even all that a loft and a miferable and 
 perifliing iinner could poffibly need. 
 
 Thou wcrt afflicted with thirft and hunger, with 
 heat and cold, with labours and forrows, with hard 
 journeys and reftlefs nights; and when thou wert 
 contriving all the myfterious and admirable ways of 
 paying our fcores, thou didft fuffer thyfelf to be de- 
 iigned to flaughter by thofe for whom in love thou 
 wert ready to die. 
 
AdS, 6. SEVERAL OCCASIONS. 403 
 
 fT/ia^ is Man that thou art mindful of him y and the 
 Son of many that thou thus viftejl him ? 
 
 Bleffed be thy name, O holy Jefus ; for thou 
 wenteft about doing good, working miracles of mercy, 
 healing the fick, comforting the diftreffed, inftrud:- 
 ing the ignorant, railing the dead, enlightening the 
 blind, ftrengthening the lame, ftraightening the 
 crooked, relieving the poor, preaching the Gofpel, 
 and reconciling linners by the mightinefs of thy 
 power, by the wifdom of thy Spirit, by the Word 
 of God, and the merits of thy paflion, thy healthful 
 and bitter Paflion. 
 
 Lord, what is Man that thou art mindful of him, &c. 
 
 Blefled be thy name, O holy Jefus, who wert con- 
 tent to be confpired againfl: by the Jews, to be fold 
 by thy fervant for a vile price, and to wafh the feet 
 of him that took money for thy life, and to give to 
 him and to all thy Apofl:les thy mofl: holy Body and 
 Blood, to become a Sacrifice for their fins, even for 
 their betraying and denying thee ; and for all my 
 fins, even for my crucifying thee afrefh, and for fuch 
 fins which I am afliamed to think, but that the great- 
 nefs of my fins magnify the infinitenefs of thy mer- 
 cies, who didfl: io great things for fo vile a perfon. 
 
 Lord, what is Man, &c. 
 
 Bleflid be thy Name, O holy Jefus, who being to 
 depart the world, didfl: comfort thy apofl:les, pour- 
 ing out into their ears and hearts treafures of ad- 
 mirable difcourfes ; who didfl; recommend them to 
 thy Father with a mighty charity, and then didfl: 
 enter into the Garden fet with nothing but Briers 
 and forrows, where thou didfl: fufFer a mofl: unfpeak- 
 able agony, until the fweat fl:rained through thy 
 
404 PRATERS FOR C. 4. 
 
 pure fkin like drops of blood, and there didft figh 
 and groan, and fall flat upon the earth, and pray, 
 and fubmit to the intolerable burthen of thy Father's 
 wrath, which I had deferved and thou fufl^eredft. 
 Lordy what is Mariy &c. 
 
 Bleflid be thy name, O holy Jefus, who haft fanc- 
 tified to us all our natural infirmities and paflions, 
 by vouchfafing to be in fear and trembling and fore 
 amazement, by being bound and imprifoned, by being 
 harafl^ed and dragged with cords of violence and rude 
 hands, by being drenched in the brook in the way, 
 by being fought after like a thief, and ufed like a 
 finner, who wert the moft holy and the moft inno- 
 cent, cleaner than an Angel, and brighter than the 
 Morning Star. 
 
 Lord, what is Man, &c. 
 
 Blefl^ed be thy name, O holy Jefus, and bleflid be 
 thy loving kindnefs and pity by which thou didft 
 negledl thy own forrows, and go to comfort the fad- 
 nefs of thy Difciples, quickening their dulnefs, en- 
 couraging their duty, arming their weaknefs with 
 excellent precepts againft the day of trial. BlefTed 
 be that humility and forrow of thine, who being Lord 
 of the Angels, yet wouldeft need and receive comfort 
 from thy fervant the Angel ; who didft ofl^er thyfelf 
 to thy perfecutors, and madeft them able to feize 
 thee ; and didft receive the Traitor's kifs, and fuff^er- 
 edft a veil to be thrown over thy holy face, that thy 
 enemies might not prefently be confounded by fo 
 bright a luftre ; and wouldft do a miracle to cure a 
 wound of one of thy fpiteful enemies ; and didft re- 
 prove a zealous fervant in behalf of a malicious ad- 
 
AdS.6, SEVERAL OCCASIONS. 405 
 
 verfary; and then didft go like a Lamb to the 
 flaughter, without noife or violence or reliftance, 
 when thou couldft have commanded millions of An- 
 gels for thy guard and refcue. 
 Lordy what is Mariy &c. 
 
 Bleffed be thy name, O holy Jefusy and blefled be 
 that holy forrow thou didft fuffer when thy Difciples 
 fled, and thou wert left alone in the hands of cruel 
 men, who like evening Wolves thirfted for a draught 
 of thy beft blood, and thou wert led to the houfe 
 of Annas y and there aflced enfnaring queftions, and 
 fmitten on the face by him whofe ear thou hadft but 
 lately healed ; and from thence wert dragged to the 
 houfe of Caiaphasy and there all night didft endure 
 fpittings, affronts, fcorn, contumelies, blows, and in- 
 tolerable infolencies ; and all this for Man, who was 
 thy enemy and the caufe of all thy forrows. 
 Lordy what is Many &:c. 
 
 Bleflid be thy Name, O holy Je/uSy and bleffed be 
 thy mercy, who when thy fervant Peter denied thee 
 and forfook thee and forfwore thee, didft look back 
 upon him, and by that gracious and chiding look 
 didft call him back to himfelf and thee ; who wert 
 accufed before the High Prieft, and railed upon, and 
 examined to evil purpofes, and with defigns of blood ; 
 who wert declared guilty of death for fpeaking a moft 
 neceffary and moft probable truth ; who wert fent to 
 Pilate and found innocent, and fent to Herod and ftill 
 found innocent, and wert arrayed in white, both to 
 declare thy innocence, and yet to deride thy perfon, 
 and wert fent back to Pilate and examined again, and 
 yet nothing but innocence found in thee, and malice 
 
4o6 PRATERS FOR C. 4. 
 
 round about thee to devour thy life, which yet thou 
 wert more deiirous to lay down for them than they 
 were to take it from thee. 
 Lord, what is Man, &c. 
 
 Bleffed be thy Name, O holy Jefus, and bleffed be 
 that patience and charity by which for our fakes thou 
 wert content to be fmitten with canes, and have that 
 holy face which Angels with joy and wonder do be- 
 hold, be fpit upon, and be defpifed, when compared 
 with Barabbasy and fcourged mod rudely with un- 
 hallowed hands, till the pavement was purpled with 
 that holy blood, and condemned to a fad and ihame- 
 ful, a public and painful death, and arrayed in Scar- 
 let, and crowned with thorns, and ftripped naked, 
 and then clothed, and loaden with the Crofs, and tor- 
 mented with a tablet ftuck with nails at the fringes 
 of thy garment, and bound hard with cords, and 
 dragged moil vilely and moft piteoufly till the load 
 was too great, and did link thy tender and virginal 
 body to the earth ; and yet didft comfort the weep- 
 ing woman, and didft more pity thy perfecutors than 
 thyfelf, and wert grieved for the miferies of yerufa- 
 lem to come forty years after more than for thy pre- 
 fent Paffion. 
 
 Lordy what is Man, &c. 
 
 Bleffed be thy Name, O holy Jefus, and bleffed be 
 that incomparable fweetnefs and holy forrow which 
 thou fufferedft, when thy holy hands and feet were 
 nailed upon the Crofs, and the Crofs being fet in a 
 hollownefs of the earth did in the fall rend the 
 wounds wider, and there naked and bleeding, fick 
 and faint, wounded and defpifed, didft hang upon 
 the weight of thy wounds three long hours, praying 
 
AdS,6. SEVERAL OCCASIONS. 407 
 
 for thy perfecutors, fatisfying thy Father's wrath, 
 reconciUng the penitent thief, providing for thy holy 
 and afflicfled mother, tailing vinegar and gall ; and 
 when the fulnefs of thy fuffering was accomplifhed, 
 didft give thy Soul into the hands of God, and didft 
 defcend to the regions of longing Souls, who waited 
 for the revelation of this thy day in their prifons of 
 hope : and then thy body was transfixed with a fpear, 
 and iflued forth two Sacraments, Water and Blood ; 
 and thy body was coropofed to Burial, and dwelt in 
 darknefs three days and three nights. 
 
 Lord, what is Man, that thou art mindful of hinij 
 and the Son of Man^ that thou thus vijiteji him ? 
 
 The Prayer, 
 
 THUS, O bleffed Jefu, thou didft finiih thy holy 
 Paffion with pain and anguifh fo great that 
 nothing could be greater than it, except thyfelf and 
 thy own infinite mercy ; and all this for Man, even 
 for me, than whom nothing could be more miferable, 
 thyfelf only excepted, who becameft fo by under- 
 taking our guilt and our punifhment. And now. 
 Lord, who haft done fo much for me, be pleafed 
 only to make it efi^ecftual to me, that it may not be 
 ufelefs and loft as to my particular, left I become 
 eternally miferable, and loft to all hopes and pofli- 
 bilities of comfort. All this deferves more love than 
 I have to give : but. Lord, do thou turn me all into 
 love, and all my love into obedience, and let my obe- 
 dience be without interruption, and then I hope thou 
 wilt accept fuch a return as I can make. Make me 
 to be fome thing that thou delighteft in, and thou 
 
4o8 PRATERS FOR C. 4. 
 
 fhalt have all that I am or have from thee, even 
 whatfoever thou makeft fit for thyfelf. Teach me 
 to live wholly for my Saviour Jefusy and to be ready 
 to die for Jefus, and to be conformable to his life 
 and fufferings, and to be united to him by infeparable 
 unions, and to ov^n no paffions but v^hat may be fer- 
 vants to Jefus and Difciples of his inftitution. O 
 fweeteft Saviour, clothe my Soul with thy holy robe; 
 hide my fins in thy wounds, and bury them in thy 
 grave; and let me rife in the life of grace, and 
 abide and grow in it, till I arrive at the Kingdom of 
 Glory. Amen. 
 Our Father y &c. 
 
 Ad Sedl. 7, 8, 10.] A Form of Prayer or Intercef- 
 
 Jionfor all FJl ate s of People in the Chrijlian Church, 
 
 The parts of which may be added to any other forms : 
 
 and the whole office entirely as it lies is proper to be 
 
 faid in our Preparation to the Holy Sacrament ^ or 
 
 on the Day of Celebration. 
 
 I . For Ourfehes. 
 
 OTHOU gracious Father of mercy. Father of 
 our Lord Jefus Chrifi:, have mercy upon thy 
 fervants who bow our heads, and our knees, and our 
 hearts to thee : pardon and forgive us all our fins : 
 give us the grace of holy Repentance, and a fliridl 
 obedience to thy holy Word : fl:rengthen us in the 
 inner man with the power of the holy Ghoft for all 
 the parts and duties of our calling and holy living : 
 preferve us for ever in the unity of the holy Catholic 
 Church, and in the integrity of the Chrifliian faith. 
 
AdS.j,^. SEVERAL OCCASIONS. 409 
 
 and in the love of God and of our neighbours, and 
 in hope of life Eternal. Amen. 
 
 2. For the whole Catholic Church. 
 
 O holy Jefusy King of the Saints, and Prince of the 
 Catholic Church, preferve thy fpoufe whom thouhadft 
 purchafed with thy right hand, and redeemed and 
 cleanfed with thy blood ; the whole Catholic Church 
 from one end of the Earth to the other; fhe is founded 
 upon a rock, but planted in the fea. O preferve her 
 fafe from fchifm, herefy and facrilege. Unite all 
 her members with the hands of Faith, Hope and 
 Charity, and an external communion, when it fhall 
 feem good in thine eyes. Let the daily facrifice of 
 prayer and Sacramental thankfgiving never ceafe, but 
 be for ever prefented to thee, and for ever united to 
 the interceffion of her deareft Lord, and for ever 
 prevail for the obtaining for every of its members 
 grace and bleffing, pardon and falvation. Amen. 
 
 3. For all Chrijiian Kings y Princes and Governors. 
 
 O King of Kings, and Prince of all the Rulers of 
 the Earth, give thy grace and Spirit to all Chriftian 
 Princes, the fpirit of wifdom and counfel, the fpirit 
 of government and godly fear. Grant unto them to 
 live in peace and honour, that their people may love 
 and fear them, and they may love and fear God. 
 Speak good unto their hearts concerning the Church, 
 that they may be nurfing Fathers to it. Fathers to 
 the Fatherlefs, Judges and Avengers of the caufe of 
 Widows ; that they may be compaffionate to the 
 wants of the poor, and the groans of the oppreffed ; 
 that they may not vex or kill the Lord's people with 
 
4IO PRATERS FOR C. 4. 
 
 unjuft or ambitious wars, but may feed the flock of 
 God, and may inquire after and do all things which 
 may promote peace, public honefty and holy Reli- 
 gion ; fo adminiftering things prefent, that they may 
 not fail of the everlafling glories of the World to 
 come, where all thy faithful people ihall reign Kings 
 for ever. Amen, 
 
 4. For all the orders of them that minijler about Holy 
 
 things, 
 
 O thou great Shepherd and Bifhop of our Souls, 
 Holy and Eternal Jefus, give unto thy fervants the 
 Minifliers of the Myfteries of Chriftian Religion, the 
 Spirit of prudence and fanftity, faith and charity, 
 confidence and zeal, diligence and watchfulnefs, that 
 they may declare thy will unto the people faithfully, 
 and difpenfe thy Sacraments rightly, and intercede 
 with thee gracioufly and acceptably for thy fervants. 
 Grant, O Lord, that by a holy life and a true belief, 
 by well doing and patient fuffering (when thou fhalt 
 call them to it) they may glorify thee the great lover 
 of Souls, and after a plentiful converfion of finners 
 from the error of their ways, they may fhine like 
 the ftars in glory. Amen, 
 
 Give unto thy fervants the Bifhops a difcerning 
 Spirit, that they may lay hands fuddenly on no man, 
 but may depute fuch perfons to the Miniftries of 
 Religion who may adorn the Gofpel of God, and 
 whofe lips may preferve knowledge, and fuch who 
 by their good Preaching and Holy Living may ad- 
 vance the fervice of the Lord Jefus, Amen, 
 
AdS.j,^. SEVERAL OCCASIONS. 411 
 
 5. For our nearejl relatives y as Hujbandy Wifey 
 Childreriy Family y &c. 
 
 O God of infinite mercy, let thy loving mercy and 
 compaflion defcend upon the head of thy fervants 
 \rny wife^ or hujbandy children and family ;] be pleafed 
 to give them health of body and of fpirit, a compe- 
 tent portion of temporals, fo as may w^ith comfort 
 fupport them in their journey to Heaven, preferve 
 them from all evil and fad accidents, defend them in 
 all affaults of their enemies, diredl their perfons and 
 their adiions, fandtify their hearts and w^ords and pur- 
 pofes ; that we all may by the bands of obedience and 
 charity be united to our Lord Jefusy and always feel- 
 ing thee our merciful and gracious Father, may be- 
 come a holy family, difcharging our whole duty in 
 all our relations ; that we in this life being thy chil- 
 dren by adoption and grace, may be admitted into 
 thy holy family hereafter, forever to fing praifes to 
 thee in the Church of the firft-born, in the family of 
 thy redeemed ones. Amen. 
 
 6. For our ParentSy our Kindred in the Flejljy our 
 Friends and Benefactors. 
 
 O God merciful and gracious, who haft made 
 \my Parents^ my friends and my Benefaftors minif- 
 ters of thy mercy and inftruments of Providence to 
 thy fervant, I humbly beg a bleffing to defcend upon 
 the heads of \name the perfons or the relations.'] De- 
 pute thy holy Angels to guard their perfons, thy 
 holy Spirit to guide their Souls, thy Providence to 
 minifter to their neceffities : and let thy grace and 
 mercy preferve them from the bitter pains of eternal 
 death, and bring them to everlafting life through 
 y(fus Chrift. Amen. 
 
412 PRATERS FOR C, 4. 
 
 7. For all that lie under the Rod of War^ Famine^ 
 Pejiilence : to be /aid in the Time of Plague ^ or 
 Wary &c. 
 
 O Lord God Almighty, thou art our Father, we 
 are thy children : thou art our Redeemer, we thy 
 people purchafed with the price of thy moft preci- 
 ous blood : be pleafed to moderate thy anger towards 
 thy fervants ; let not thy whole difpleafure arife, left 
 we be confumed and brought to nothing. Let health 
 and peace be within our dwellings, let righteoufnefs 
 and holinefs dwell forever in our hearts, and be ex- 
 preffed in all our aftions, and the light of thy coun- 
 tenance be upon us in all our fufferings, that we may 
 delight in the fervice and in the mercies of God for 
 ever. Amen, 
 
 O gracious Father and merciful God, if it be thy 
 will, fay unto the deftroying Angel, It is enough : 
 and though we are not better than our brethren who 
 are fmitten with the rod of God, but much worfe, 
 yet may it pleafe thee, even becaufe thou art good, 
 and becaufe we are timorous and finful, not yet fitted 
 for our appearance, to fet thy mark upon our fore- 
 heads, that thy Angel the Minifter of thy juftice may 
 pafs over us and hurt us not : let thy hand cover thy 
 fervants, and hide us in the clefts of the rocky in the 
 wounds of the holy Jefusy from the prefent anger 
 that is gone out againft us ; that though we walk 
 through the valley of the ftiadow of death, we may 
 fear no evil, and fufFer none : and thofe whom thou 
 haft fmitten with thy rod, fupport with thy ftaif, and 
 vifit them with thy mercies and falvation, through 
 Jefus Chrift, Amen, 
 
Ad S, J, "i. SEVERAL OCCASIONS. 413 
 
 8. For all Women with Child, and for unborn 
 Children, 
 
 O Lord God, who art the Father of them that 
 truft in thee, and fhoweft mercy to a thoufand gene- 
 rations of them that fear thee ; have mercy upon all 
 women great with child, [*] be pleafed to give them 
 a joyful and a fafe deliverance : and let thy grace 
 preferve the fruit of their wombs, and condudl them 
 to the holy Sacrament of Baptifm ; that they, being 
 regenerated by thy Spirit, and adopted into thy fa- 
 mily, and the portion and duty of Sons, may live to 
 the glory of God, to the comfort of their parents and 
 friends, to the edification of the Chriftian Common- 
 wealth, and the falvation of their own Souls, through 
 Jefus Chrift. Amen. 
 
 9. For all EJiates of Men and Women in the Chrijlian 
 
 Church. 
 
 O Holy God, King eternal, out of the infinite 
 ftorehoufes of thy grace and mercy, give unto all 
 Virgins chaflity, and a religious fpirit ; to all perfons 
 dedicated to thee and to Religion, continence and 
 meeknefs, an active zeal and an unwearied fpirit ; to 
 all married pairs, faith and holinefs ; to widows and 
 fatherlefs, and all that are oppreflfed, thy patronage, 
 comfort and defence ; to all Chriftian women, fim- 
 plicity and modefty, humility, chaftity, patience 
 and charity : give unto the poor, to all that are 
 robbed and fpoiled of their goods, a competent 
 fupport, and a contented fpirit, and a treafure in 
 heaven hereafter : give unto prifoners and cap- 
 tives, to them that toil in the mines and row in 
 
414 PRATERS FOR C. 4. 
 
 the galleys, ftrength of body and of fpirit, liberty, 
 and redemption, comfort and reftitution : to all that 
 travel by land, thy Angel for their guide, and a holy 
 and profperous return : to all that travel by fea, free- 
 dom from Pirates and fhipwreck, and bring them to 
 the Haven where they w^ould be ; to diftreffed and 
 fcrupulous confciences, to melancholy and difconfo- 
 late perfons, to all that are afflidled with evil and 
 unclean fpirits, give a light from Heaven, great grace 
 and proportionable comforts, and timely deliverance ; 
 give them patience and refignation ; let their forrows 
 be changed into grace and comfort, and let the ftorm 
 waft them, certainly to the regions of reft and glory. 
 
 Lord God of mercy, give to thy Martyrs, Con- 
 feflbrs, and all thy perfecuted, conftancy and pru- 
 dence, boldnefs and hope, a full faith and a never- 
 failing charity. To all who are condemned to death 
 do thou minifter comfort, a ftrong, a quiet, and a 
 refigned fpirit : take from them the fear of death, 
 and all remaining affediions to fin, and all imperfec- 
 tions of duty, and caufe them to die full of grace, 
 full of hope. And give to all faithful, and particu- 
 larly to them who have recommended themfelves to 
 the prayers of thy unworthy fervant, a fupply of all 
 their needs temporal and fpiritual, and according to 
 their feveral ftates and neceffities, reft and peace, 
 pardon and refrefhment : and fhow us all a mercy in 
 the day of judgment. Amen, 
 
 Give O Lord, to the magiftrates equity, fincerity, 
 courage and prudence, that they may proteft the 
 good, defend Religion, and punifh the wrong doers. 
 Give to the Nobility wifdom, valour and loyalty : to 
 Merchants, juftice and faithfulnefs : to all Artificers 
 
AdS.7,%, SEVERAL OCCASIONS. 415 
 
 and Labourers, truth and honefty : to our enemies, 
 forgivenefs and brotherly kindnefs. 
 
 Preferve to us the Heavens and the Air in health- 
 ful influence and difpofition, the Earth in plenty, 
 the Kingdom in peace and good government, our 
 marriages in peace and fweetnefs and innocence of 
 fociety, thy people from famine and peftilence, our 
 houfes from burning and robbery, our perfons from 
 being burnt alive : from banifhment and prifon, from 
 widowhood and deftitution, from violence of pains 
 and paflion, from tempefts and earthquakes, from 
 inundation of waters, from rebellion or invafion, 
 from impatience and inordinate cares, from tediouf- 
 nefs of fpirit and defpair, from murder and all vio- 
 lent, accurfed and unufual deaths, from the furprife 
 of fudden and violent accidents, from paflionate and 
 unreafonable fears, from all thy wrath, and from all 
 our fins, good Lord, deliver and preferve thy fer- 
 vants for ever. Amen, 
 
 Reprefs the violence of all implacable warring and 
 tyrant Nations : bring home unto thy fold all that 
 are gone aftray : call into the Church all ftrangers : 
 increafe the number and holinefs of thine own peo- 
 ple ; bring infants to ripenefs of age and reafon : 
 confirm all baptifed people with thy grace and with 
 thy Spirit : inftrud: the novices and new Chrifi:ians : 
 let a great grace and merciful providence bring 
 youthful perfons fafely and holily through the indif- 
 cretions and paflions and temptations of their younger 
 years : and to thofe whom thou hafl: or fhalt permit 
 to live to the age of a man, give competent flirength 
 and wifdom ; take from them covetoufnefs and chur- 
 liflinefs, pride and impatience ; fill them full of de- 
 
4i6 PRATERS FOR C. 4. 
 
 votion and charity, repentance and fobriety, holy 
 thoughts and longing defires after Heaven and Hea- 
 venly things ; give them a holy and a bleffed death, 
 and to us all a joyful refurreftion, through Jefus 
 Chrift our Lord. Amen, 
 
 Ad Sed:. 10.] T^he manner of ujing thefe Devotions by 
 Way of Preparation to the receiving the bleffed Sa- 
 crament of the Lord's Supper. 
 
 'The juf preparation to this holy Feaft confjling 
 principally in a holy lifiy and confequcntly in the repeti- 
 tion of the adls of all virtues ^ and efpecially of Faith ^ 
 Repentance^ Charity and Thankfgiving ; to the exercife 
 of thefe four graces ^ let the perfon that intends to com- 
 municate, in the times fet apart for his preparation and 
 devotion, for the exercife of his Faith recite the prayer 
 or litany of the Pafjion ; for the exercife of Repentance, 
 the form of confefjion of fns with the prayer annexed; 
 and for the graces of thankfgiving and charity, let him 
 ufe the fpecial forms of prayer above defcribed. Or if 
 a lefs time can be allotted for preparatory devotion, the 
 two fir fl will be the more proper, as containing tn them 
 all the perfonal duty of the communicant. To which 
 upon the morning of that holy folemnity , let him add 
 
 A Prayer of Preparation or Addrefs to the holy 
 Sacrament, 
 
 An A5i of Love, 
 
 OMOST gracious and eternal God, the helper of 
 the helplefs, the comforter of the comfortlefs, 
 the hope of the afflided, the bread of the hungry. 
 
AdS, lo, SEVERAL OCCASIONS. ^17 
 
 the drink of the thirfty, and the Saviour of all them 
 that wait upon thee ; I blefs and glorify thy Name, 
 and adore thy goodnefs, and delight in thy love, that 
 thou haft once more given me the opportunity of 
 receiving the greateft favour v^hich I can receive in 
 this World, even the body and blood of my deareft 
 Saviour. O take from me all affed:ion to fin or va- 
 nity : let not my affedtions dw^ell below^, but foar 
 upwards to the element of love, to the feat of God, 
 to the Regions of Glory, and the inheritance of 
 Jefus ; that I may hunger and thirft for the bread of 
 life, and the wine of eled: Souls, and may know no 
 loves but the love of God, and the moft merciful 
 Jefus. Amen. 
 
 An A51 of Dejire. 
 
 O bleffed Jefus, thou haft ufed many arts to fave 
 me, thou haft given thy life to redeem me, thy holy 
 Spirit to fandtify me, thyfelf for my Example, thy 
 Word for my Rule, thy grace for my guide, the 
 fruit of thy body hanging on the tree of the crofs 
 for the fin of my Soul ; and after all this thou haft 
 fent thy ApoflJes and Minifters of falvation to call 
 me, to importune me, to conftrain me to holinefs 
 and peace and felicity. O now come. Lord Jefus, 
 come quickly : my heart is defirous of thy prefence, 
 and thirfty of thy grace, and would fain entertain 
 thee, not as a gueft, but as an inhabitant, as the Lord 
 of all my Faculties. Enter in and take pofl^eflion, 
 and dwell with me for ever ; that I alfo may dwell 
 in the heart of my deareft Lord, which was opened 
 for me with a fpear and love. 
 
 2 E 
 
41 8 PRATERS FOR C. 4- 
 
 An A5i of Contrition, 
 
 Lord, thou fhalt find my heart full of cares and 
 worldly defires, cheated with love of riches, and neg- 
 le(5l of holy things, proud and unmortiiied, falfe and 
 crafty to deceive itfelf, intricated and entangled with 
 difficult cafes of confcience, with knots which my 
 own wildnefs and inconfideration and impatience 
 have tied and fhuffled together. O my deareft Lord, 
 if thou canfl behold fuch an impure feat, behold the 
 place to which thou art invited is full of pafRon and 
 prejudice, evil principles and evil habits, peevifh and 
 difobedient, luftful and intemperate, and full of fad 
 remembrances that I have often provoked to jealoufy 
 and to anger thee my God, my dearefl Saviour, him 
 that died for me, him that fuffered torments for me, 
 that is infinitely good to mCy and infinitely good and 
 perfedl in himfelf. This, O deareft Saviour, is a fad 
 truth, and I am heartily afhamed, and truly forrow- 
 ful for it, and do deeply hate all my fins, and am full 
 of Indignation againfl myfelf for fo unworthy, fo 
 carelefs, fo continued, fo great a folly : and humbly 
 beg of thee to increafe my forrow, and my care, and 
 my hatred againft fin ; and make my love to thee fwell 
 up to a great grace, and then to glory and immenfity. 
 
 An A5i of Faith, 
 
 This indeed is my condition : But I know, O 
 bleffed Jefusy that thou didfl take upon thee my na- 
 ture, that thou mightefl fufi^er for my fins, and thou 
 didfl fuifer to deliver me from them and from thy 
 Father's wrath : and I was delivered from this wrath 
 that I might ferve thee in holinefs and righteoufnefs 
 
Ad S, 10, SEVERAL OCCASIONS. 419 
 
 all my days. Lord, I am as fure thou didft the great 
 work of Redemption for me and all mankind, as that 
 I am alive. This is my hope, the ftrength of my 
 fpirit, my joy and my confidence : and do thou never 
 let the fpirit of unbelief enter into me and take me 
 from this Rock. Here I will dwell, for I have a 
 delight therein : Here I will live, and here I defire 
 to die. 
 
 T/ie Petition. 
 
 Therefore, O bleffed Jefu, who art my Saviour 
 and my God, whofe body is my food, and thy righte- 
 oufnefs is my robe, thou art the Prieft and the Sa- 
 crifice, the mafter of the feaft and the feaft itfelf, the 
 Phyfician of my Soul, the light of mine eyes, the 
 purifier of my ftains : enter into my heart and caft 
 out from thence all impurities, all the remains of 
 the old man ; and grant I may partake of this holy 
 Sacrament with much reverence, and holy relifh, and 
 great efFedl, receiving hence the communication of 
 thy holy body and blood, for the eftabliihment of an 
 unreprovable Faith, of an unfeigned Love, for the 
 fulnefs of wifdom, for the healing my Soul, for the 
 bleffing and prefervation of my body, for the taking 
 out the fling of temporal death, and for the afliirance 
 of a holy Refurrecftion, for the ejeftion of all evil 
 from within me, and the fulfilling all thy righteous 
 Commandments, and to procure for me a mercy and 
 a fair reception at the day of Judgment, through 
 thy mercies, O holy and ever-bleffed Saviour Jefus. 
 Amen. 
 
 Here alfo may be added the Prayer after receiving 
 the Cup. 
 
420 PRATERS FOR C, 4. 
 
 Ejaculations to be faid before or at the receiving the 
 holy Sacrament. 
 
 Like as the heart dejireth the water-brooks: fo long- 
 eth my Soul after thee. O God, My Soul 
 
 Pfal. 42. 1,2. . ' r 1 • • 
 
 is athirji for God, yea even for the living 
 
 God : when /hall I come before the prefence of God ? 
 
 O Lord my God, great are thy wondrous works 
 
 which thou hafi done, like as he alfo thy 
 Pfai. 40. 5. , , - . -; ' ^ , 1 
 
 thoughts wntcn are to ujward : and yet 
 
 there is no man that order eth them unto thee, 
 
 fend out thy light and thy truth, that they may 
 
 lead me, and bring me unto thy holy hill 
 
 and to thy dwelling ; And that I may go 
 
 unto the altar of God, even unto the God of my joy and 
 
 gladnefs : and with my heart will I give thanks to thee, 
 
 O God my God, 
 
 1 will wajh my hands in innocency, O Lord ; andfo 
 
 will I go to thine altar : that I may /hew 
 ' ' ' ' ' the voice of thankf giving, and tell of all 
 thy wondrous works. 
 
 Examine me, Lord, and prove me, try thou my 
 
 reins and my heart. For thy loving- kin dnefs is now and 
 
 ever before my eyes : and I will walk in thy truth, 
 
 Thou /halt prepare a table before me againf them that 
 
 trouble me : thou haft anointed my head 
 
 Pfal, 23. 5, 6. ' 1 '1 1 n jj J r u r, 
 
 With oil, and my cup /ball be jull. But 
 thy loving-kindnefs and mercy /hall follow me all the days 
 of my life, and I will dwell in the houfe of the Lord for 
 ever^ 
 
 This is the bread that cometh down from Heaven, 
 
 that a man may eat thereof, and 7iot 
 
 John 6. 50. ,. • */ 
 
 die. 
 
AdS.io. SEVERAL OCCASIONS. 421 
 
 Whofo eateth my jiejh and drtnketh my blood dwelleth 
 in me and I in him^ and hath eternal life 
 abiding in himy and I will raife him up 
 at the laji day. 
 
 Lordy whither jhall we go but to thee ? thou hajl 
 the words of eternal life. 
 
 If any man thirft let him come unto me ' '^*^^* 
 
 and drink. 
 
 The bread which we breaks is it not the communica- 
 tion of the body of Chrijl ? and the cup 
 which we drinky is it not the communica- 
 tion of the blood of Chrijl ? 
 
 What are thofe wounds in thy hands? They are 
 thofe with which I was wounded in the „ ^ 
 houfe of my friends. 
 
 Immediately before the receiving, fay, 
 
 Lordy I am not worthy that thou Jhouldejl enter un- 
 der my roof But do thoufpeak the word 
 onlyy and thy fervant Jliall be healed. 
 
 Lord, open thou my lips, and my mouth fhall 
 fhew thy praife. O God, make fpeed to fave me : 
 O Lord, make hafte to help me. 
 
 ComCy Lord JefuSy come quickly. 
 
 After receiving the confecrated and blejfed Bread, fay, 
 
 O tafte and fee how gracious the Lord is : bleifed 
 is the man that trufteth in him. * The beafts do 
 lack and fuffer hunger ; but they which feek the 
 Lord fhall want no manner of thing that is good. 
 Lord, what am I, that my Saviour fhould become 
 my food, that the Son of God fliould be the meat of 
 Worms, of duft and afhes, of a finner, of him that 
 was his enemy ? But this thou haft done to me, be- 
 
422 PRATERS FOR C. 4. 
 
 caufe thou art infinitely good and wonderfully gra- 
 cious, and loveft to blefs every one of us, in turning 
 us from the evil of our ways. Enter into me, bleffed 
 Jefus : let no root of bitternefs fpring up in my heart; 
 but be thou Lord of all my faculties. O let me feed 
 on thee by faith, and grow up by the increafe of God 
 to a perfect man in Chrift Jefus, Amen, Lord, I 
 believe, help mine unbelief. 
 
 Glory be to God the Father y SoUy &c. 
 
 After the receiving the Cup ofBleJJing, 
 
 It is finifhed. Bleffed be the mercies of God re- 
 vealed to us in Jefus Chrift. O bleffed and eternal 
 high Prieft, let the facrifice of the Crofs which thou 
 didft once offer for the fins of the whole World, and 
 which thou doft now and always reprefent in Heaven 
 to thy Father by thy never-ceafing interceffion, and 
 which this day hath been exhibited on thy holy Table 
 Sacramentally, obtain mercy and peace, faith and 
 charity, fafety and eftabliihment to thy holy Church 
 which thou haft founded upon a Rock, the Rock of 
 a holy Faith ; and let not the gates of Hell prevail 
 againft her, nor the enemy of mankind take any Soul 
 out of thy hand, whom thou haft purchafed with 
 thy blood, and fandlified by thy Spirit. Preferve all 
 thy people from Herefy and divifion of fpirit, from 
 fcandal and the fpirit of delufion, from facrilege and 
 hurtful perfecutions. Thou, O bleffed Jefus, didft 
 die for us : keep me for ever in holy living, from fin 
 and finful ftiame, in the communion of thy Church, 
 and thy Church in fafety and grace, in truth and 
 peace unto thy fecond coming. Amen, 
 
 Deareft Jefu, fince thou art pleafed to enter into 
 
Ad S. 10, SEVERAL OCCASIONS. 423 
 
 me, O be jealous of thy houfe and the place where 
 thine honour dvvelleth : fufFer no unclean fpirit or 
 unholy thought to come near thy dwelling, left it 
 defile the ground where thy holy feet have trod. O 
 teach me fo to walk, that I may never difrepute the 
 honour of my Religion, nor ftain the holy robe which 
 thou haft now put upon my Soul, nor break my holy 
 Vows which / have madey and thou hajl fealedy nor 
 lofe my right of inheritance, my privilege of being 
 co-heir with JefuSy into the hope of which I have 
 now further entered : but be thou pleafed to love me 
 with the love of a Father, and a Brother, and a Huf- 
 band, and a Lord; and make me to ferve thee in the 
 communion of Saints, in receiving the Sacrament, in 
 the praftice of all holy virtues, in the imitation of 
 thy life, and conformity to thy fufferings ; that I 
 having now put on the Lord Jefusy may marry his 
 loves and his enmities, may defire his glory, may 
 obey his laws, and be united to his Spirit, and in the 
 day of the Lord I may be found having on the Wed- 
 ding-garment ; and bearing in my body and Soul the 
 marks of the Lord Jefusy that I may enter into the 
 joy of my Lord, and partake of his glories for ever and 
 ever. Amen. 
 
 Ejaculations to be ufed any time that day, after 
 the folemnity is ended. 
 
 LORD, if I had lived innocently, I could not have 
 deferved to receive the crumbs that fall from thy 
 Table. How great is thy mercy, who haft feafted 
 me with the Bread of Virgins, with the Wine of 
 Angels, with Manna from Heaven ! 
 
424 PRATERS. C. 4. 
 
 O when fhall I pafs from this dark glals, from this 
 veil of Sacraments, to the vifion of thy eternal cha- 
 rity ; from eating thy Body, to beholding thy face in 
 thy eternal Kingdom ? 
 
 Let not my fins crucify the Lord of life again : 
 Let it never be faid concerning me. The hand of him 
 that betrayeth me is with me on the Table, 
 
 O that I might love thee as well as ever any crea- 
 ture loved thee [ Let me think nothing but thee, de- 
 fire nothing but thee, enjoy nothing but thee. 
 
 O Jefusy be a Jefus unto me. Thou art all things 
 unto me. Let nothing ever pleafe me but what fa- 
 vours of thee and thy miraculous fweetnefs. 
 
 Blefl^ed be the mercies of our Lord, who of God 
 is made unto me Wifdom, and Righteoufnefs, and 
 Sanftification, and Redemption. 
 
 He that gloriethy let him glory in the Lord, Amen. 
 
 THE END. 
 
 Charles Whittingham, Chifwick. 
 
n^mmmmL