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 expetEiVToDir<*vTof^