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T O T H E
SELLE
SIR,
O U needed not any mtercellion to
recommend this task to me, which
brought its invitations and rewardwith
it, I very willingly read over all the
iheets, both of the Dffiourfe, and the
Devotions annexed, and find great
caufe to blefs God for both; not difcerning what
is wanting in any part of cither, to render it, with
God's blefling, moft fufficient and proper to the
great end defigned, the fpiritual fupplies and ad-
vantages of all thofe that fhall be exercifed there-
in. The fubjed matter of it is indeed what the
title undertakes, The Whole Duty of MaUy fct down
in all the branches, with thofe advantages of bre-
vity and partitions, to invite, and fupport^ and
engage the reader; that condelcenfion to the mean-
eft capacities, but withal, that weight of fpiritual
argunrcnts, wherein the beft proficients will be
glad to^be alliftcd ; that it feems to me equally fit-
ted for both forts of readers, which Ihall bring
with them a lincere defirc of their own cither pre-
A 2 feut
Dr. Hammond V Letter.
fenc or future advantages. The Devotion fart^ in
the conclufion, is no way inferior, being a feafon-
able aid to every man's infirmities ; and hath ex-
tended it felf very particularly to all our principal
concernments. The Introdu6i'ton hath fupplied the
place of a 'PrcfacCy which you feem to defire from
me, and leaves me no more to add, but rtiy prayers
to Gody " That the A u t h o k, who hath taken
care to convey fo liberal an alms to the Corhait
fo fecretly, may not mils to be rewarded openly
in the vifiblc power and benefit of this v*orfc ofi
the hearts of the whole nation, which was never
in more need of fach fupplies as are here afforded.*
That his all-fufficient grace will blefs the feed
fown, and give an abandant incrcafe, is the lium-
ble rcquefl of
Tour afjured Fr'iendy
March fK
H. Hammond,
A PRE-
A
PREFACE
TO THE
Enfuing TREATISE;
SHEWING,
The Ncceflity of Caring for the SOUL.
H E only intent of this enfuing Treatife^
is, to be d.Jhort ^nA plain dne5iion to the
very meaneji Readers^ to behave them-
felves fo in this world, that they may be
happy for ever in the next. But becaufe
'tis in vain to tell men their duty, till they be perfaaded
of the necellity of performing it, Ilhall, before 1 proceed
to the ^Particulars required of every GhriiHan, endeavour
to win them to iho practice oi one genera! duty preparatory
to all the reit • and that is, the conlideration and care of
their own Souls ^ without which they will never think
themfelves much concerned in the other.
a. Man^ we know, is made up of two parts, a Body and
a Soul : The Body only the husk or fhell of the Sou',
a lump of flefli, fubje6t to many difeafes and pains, while
it lives, and at laft to death it felf; and then 'tis fo far
from being valued, that 'tis not to be endur'd above ground,
but laid to rot in the earth. Yet to this viler part olus ws
perform a great deal of care ; all the labour anci toil wc.
are at, is to maintain that. But the more precious part,
the Soaly is little thought of, no care taken how it fares,"
but, as if it were a thing that nothing concerned us, is lefc
quite neglected, never confider'd by us.
3. This carelef/jefs of the Soul is the root of al|.tbe(in wc
^ommit J and thereibre whofoever intends tofct upoaaChri-
A 3 ttias,
ii The T R E FA C E,
ftian courfc, mud, in the firft place, amend that. To the
doing whereof there needs no deep learning, or extraordi-
nary parts j the fimpleft man living (that is not a natural
fool) hath underftanding enough for it, if he will but a(5t: in
this by the fame rules of common reafon^ whereby he pro-
ceeds in his worldly bufinefs. I will therefore now briefly
fet down fome of thofe motives which ufe to flir up cur care
of any outward thing, and then apply them to the Soul.
4. There be yo«r things efpccially which ufe to awake
cur care, tht firji is, the worth of the thing; tht fecondy
ihc iififulmfs of it to us, when we cannot part with it with-
out great damage and m.ifchief ; the third^ the great danger
of it \ and the fourth^ the likelihood that our care will not
be in vain, but that it will prefer ve the thing cared for.
^he Worth 3 For the firft, we know our care of any world-
«/• the Soul ly thing is anfwerable to the Worth of it \ what is
of greateft price we are moll watchful to preferve, and moft
fearful to lofe : No man locks up dung in his cheft, but his
money, or what he counts precious, he doth. Now in this
refped the Soul defcrves more care, than all the things in
the world belides, for 'tis infinitely more worth ; firA, in
that it is made alter the image of God; it was God that
hreathed into man this breath of Ufe ^ Gen. ii. y. Now God
being of the greatcft excellency and worth,* the more any
thing is like him, the more it is to be valued. But 'tis lure
that no creature upon the earth is at all like God^ but the
Soul of man ; and therefore nothing ought to have fo much
of our care. Secondly y The Soul never dies. We ufe to prize
things according to their darahlenefs: What is mcft lafting
is moft worth. N ow the Soul is a thing that will laft for ever ; *
When wealth, beauty, ftrcngth, nay, cur very bodies them-
felves fade away, the foul ilLll continues. Therefore in that
refpei^t alfothc Soul is of the grcatefl worth; and then what
llrangc madnefs is it for us to negled; them as we do? We
can fpend days, and weeks, and months, and years, nay,
our whole lives, in hunting aftera little wealth of this world
which is of no durance or continuance, and, in the mean
time, let this great durable treafure, our Souls ^ be ftolen
from us by the devil. 6. A
Of the Neceftty of Caring for the Soul. iii
6, A lecond motive to our care of any thing '^^ M^^y of
is the ufefulmfs of it to us, or the great mif- ^°fi"S *^« -^""Z
chief we Ihall have by the kfs of it. Common rcafon
teaches us this in all things of this life. If our hairs fall,
\vc do not much regard it, bccaufe we can be well enough
without them : But if we are in danger to lofc our eyes or
limbs, we think all the care we can take little enough to
prevent it, becaufe we know it will be a great Mifery. But
certainly there is no mifery to be compared to that Mifery
that follows the lofs of the Soul. It is true, we cannot lofc
our Souls in onefenfe, that is, fo lofe them, that they ITiall
ceafc»to be ; but we may lofe them in another,that we Ihould
wifli to lofe them even in that ; that is, we may lofe that
happy cflate to which they were created, and plunge them
into the extreamell Mifery : In a word, we may lofe them in
Jielly whence there is no fetching them back, and fo they
are loll for ever. Nay, in this confideration oar very ho^
dies are concerned, thofe darlings of ours, for which all
our care is laid out; for they mult certainly after death be
raifed again, and be joined again to the boul^ and take
part with it in whatever ftate. If then our care for the
Body take up all our time and thoughts, and leave us none
to bellow on the poor Soul., it is fure the Soul will, for want
ofthac care, be made for ever miferable : But it is as fure,
that that very -60^ mull befo too. And therefore, if you
have any true kindnels to your Body^ fhew it by taking
care for your Souls. Think with your felves, how you will
be able to endure everlafting hurtiings. If a fmall fpark of
fire lighting on the leaft part of the Body, be fo intolerable,
what will it be to have the whole call into the hottcfl
flames? and that not for feme few hours, or days, but for
ever? So that when you have (pent many tboufanis of
years in that unl'peakable torment, you Ihall be no nearer
coming out of it, than you were the firll day you went in.
Think of this, I fay, and think this withal, thac this will
certainly be the end of negledting the Soul'.^ and thereibrc;
afford it fome care, if it be but in pixy to the Bocif.^ that
mult bear a part in its Miferies.
A 4 7 The
The T R t FA C E.
y. The third motive to the care ot" any thing, is its be-
^heDar^^er iv^giu Danger -^ HOW a thing may be in Danger
i>e Soul is two ways : Firft^ by enemies from without : This
•"' is the cafe of the Jheep^ which is ftili in danger
of being devoured by ivohe^'^ and we know that makes
the (liepherd \o much the more watchful over it. Thus it
is with the Soul, which is in a great deal of danger, in re-
fpe<5i: of its enemies : Thofc, we know, are the world^ the
fi(p^ and the devil ^ which arc all fuch noted enemies to
it, th^t the very firil a6b we do in behalf of our Sotils^ is
to vow a continual war againft them. This we all do in
our haptifnr^ and Whoever makes any truce with ?^ of
them, is talfe, not only to his Scul^ but to his vow alfo j be-
comes a forfworn creature. A conlideration well worthy
our laying to heart. But that we may the better under-
Hand what Danger the Soul is in, let U5 a little conlidcr the
quality of thcfe enemies.
8. In a war, you know, there are divers things that make
fin enemy terrible ; the firji is fiihtilty and cunning^ by
which alone many vidtorics have been won; and in this re-
fpe<S the Devil is a dangerous adverfary ; he long hnce gave.,
lufficient proof of hisy?/^/^i//>',in beguiling our firll parents,
who yet were much wifer than we are ; and therefore no
wonder, if he deceive and cheat us. Secondly^ The watch^
fuhejs and diligence of an enemy makes him the more to
be feared, and here the Devil exceeds : It is his trade and
bufinefs to deltroy us, and he is no loiterer at it : He goes up
auddownfeeking whomhe may devour^ i Pet. v. 8. He watches
all opportunities of advantage againft us, with fuch dili-
gence, that he will be fure never to let any flip him. Thirdly^
An enemy near us is more to be feared than one at a di^
fiance: For it he be far off, we may have time to arm, and
prepare our felves againft him ; but if he be near, he may
fteal on us unawares. And of this fort is thzjle(b ; it is an
enemy, at our doors, Ihail I fay? nay,in our boloms; it is al-
ways near us,totaice occalion ofdoingus mifchiefs. Fourth'
/y, the bafer and/alfer an erjemy is, the more dangerous. He
that hides his malic^ under the Ihew of friendlhip, will be
able
Of the Necepty of Caring for the SoiiL v
able to do a great deal the more hurt. And this again is the
■pcjh^v^\{\<:^^ like ^oah to Abner^ 1 Sam. iii. ij. pretends to
jpeak placably to us, but wounds us to death ; 'ris forward
to purvey lor pleafures and delights for us, and To feems
very kind: but it has a hook under that hait^ and if we bite
at it, we are loft. Bifthiy^ The number ot enemies makes
them more terrible; and the world is a valt army againil us:
There is no ftate or condition in it, nay, fcarcc a creature,
which doth not, at fometime or other, iight againft the
Soul : The homars of the world (eekto wound us hypride^
the wealthby covetoiifiefsy the pro/per ity of it tempts us to
forget God^ the adversities to murmer at him. Our very
table becomes ajnare to us, our meat draws us to gluttony^
our drink to drttukemiefs ; our company^ nay, our nearefi
friends^ often bear a part in this war againft us, whilft either
by their example, or perfualions, they entice us to fin.
p. Conlider all this, and then tell me, whether a Soul
thus befet^ hath leifure to deep? Even Delilah could tell
iSampfon^ it was time to awake, when the ^Philijiines were
upon him. And Chrifi tells us, If the good man of the houf^
had known in what hour the thief would come^ he would have
watched^ and not have fuffered his houfe to be broken up^
Mat. xxiv. 43. But we live in the midft of thieves, and there-
fore muft look ibr them every hour ; and yet who is there
among uSjthat hath that common providence for this preci-
ous part of him, his SouJ^ which he hath for his houfe, or in-
deed the meaneft thing that belongs to him? I fear our Souls
may fay i"o to us, as Ghrift to his Difcipiea, Matt. xxvi. 40.
What! could ye not watch with me one hour? For I doubt ic
would pofe many of us to tell when we beftowed one honr
on them, tho' we know them to be continually belet with
moft dangerous enemies. And then, alas! what is like to be
the cafe ofthefe poor Souls^ when their aaverfarics bellow {a
much care and diligence to dcftroy them, and we will afford
.none to preferve them? Surely the fame as of a befiegcd
town, where no watch or guard is kept, which is ceitaia
to fall a prey to the enemy. Conjider this^ ye that for ^^e^
God^ nay, ye that forget your felves, lejUjc pluck you aw.ay^
and there be none to deliver yoUy Pial. 1, 22. 10 i3ur
VI
'7he T R E FAC E.
• lo. But I told you there was a fecoud way whereby a
thing may be in danger, and that is, from feme diforder or
dillcmper within it idi. This is often the cafe of our bodies ;
they are not only liable to outward violence, but thev are
within thenifelves lick and difeafed. And then we can be
fenlible enough that they are in danger, and need not to
be taught to leek out for means to recover them. BuC
this is alio the cafe of the Sotil'-, we reckon thofe parts of
i'^Q body difeafed^ that do not rightly perform their ofjice \
we account it a lick palate that taftes not aright, a licK
ftomach that digclts not. And thus it is with the Souly
when its parts do not rightly perform their offices.
J I . The parts of the Soul are efpecially theie three; The
nnderfiandiug^ the will^ and the affeciwns. And that thefe
are difordered, there needs little proof; let any man look
fcrioully inro his own heart, and confidcr how little it is
he knows of fpiritual things, and then tell me, whether
his iwderjlavding be not dark? how much apter is he to
will c-otl than good^ and then tell me, whether his will be
not crooked? and how ftrong de fires he hath after the plea-
fures ol lin, and what cold and faint ones towards God and
goodrjefs.^ and then tell me, whether his affeBions be not
difordered and rebellious, even againft the voice of his
own reafon within him ? Now as in bodily difeafes, the
iirft ftep to the cure is to know the caufe of the Iicknefs;
ib like wife here, it is very neceflary for us to know how
the Soul firfl: fell into this difeafed condition ; and that I
Ihall now briefly tell you.
^he fir(i 1 2. GOD created the firfl man Jdam without
Covenant, fin^ and endued his Soul with the full knowledge
of his duty^ and with fuch a llrength, that he might if he
would, perform all that was required ol him. Having thus
created him, he makes s.Co'uenjnt or Jgrgement with him
to this purpofe. That if he continued m obedience to GODy
without committing lin; then, /r//, t\\2itf,rength oi Scul^
which he then had, fhould be ll ill continued to him ; and
fecondlyfXh^t he fhould never die, but be taken up into Hea-
vcD,chere to be happy for ever: But, on the other lide, if he
committed
of the Necejfity of Carwg for the Soul. vii
committed lin, and difobeyed Go^, then both he, and al I
his children after him fhould lofe that knowledge, and that
ferfe^i ftrengthy which enabled him to do all that God
required ol him ; ^.ndfecondlyy Should be lubje^t to deaths
and not only fo, but to eternal damnation in Hell.
13. This was the Jgreement made with yldara^ and all
mankind'm him (which we ufually call the Firjl Covenant)
upon which God gave Adam a particular Commandmei/ty
which was no more but this, That he lliould not eat of one
only ?y<?^of that Garden wherein he had placed him. But
he, by the perfualion of the Devil, eats of that tree, difobeys
God, and fo brings that curfe upon himfelf, and all his po-
llerity. And (o^ by that ontjin of his, he loft both the full
knowledge of his duty, and the power o'l performing it : And
we, being born after \{\siniage^ did fo likewile, and fo are
become both igfwratit in dilcerning what we ought to do,
and weak and unable to the doing of it, having a back-
wardnels to all good, and an aptnefs and readincfs to all
evil\ like a lick Jiomach^ which loaths all whollom fijod,
and longs after fuch trafli as may nourilli the diieafe.
14. And now you fee where wc got this ficknefs of Soul,
and Iikewife,thatitis like to prove a deadly one ^ and there-
fore, I prefume, I need fay no more to affure you our Souls
are in danger : It is more likely you will from this defcrip-
tion, think them hopelefs; but that you may not, rVom that
conceit, cxcufe your negled; ol them, 1 fhall hafien to fliew
you the contrary,by proceeding to ihzfoiirthrvioiwz ofcare*
15. That jcurth motive is the likelihood Th.it cur Care
that our Care will not be in val//^ but that it will not be in
will be a means to prelerve the thing cared '^'*''^-
for; where this is wanting, it difl:icartens our Care. A phy-
Jician leaves his patieut^ when he ices him pall hope^ as
knowing it is then in vain to give him any thing; but, on
the contrary, when he fees hope of recovery, he plies him
with medecines. Now in this very refpe(it: wc have a great
deal of reafon to take care of our Souls j tor they are not
fo lar gone, but they may be recovered ; nay, it is certain
they will, if wc do our parts towards it.
*i6. For
vm Toe "PREFACE.
1 6. Fcr tho* by that fin oi Jdam al! mankind were under
the icntence of eternal condemnacion, yet it pleaiedGod fo
Idr to pity our mifery, as to give us his Son, and in him to
ftiake a new Covenant with uo, after we had broken the firll.
17- This iSecond Co'uenant was made with
rheSecovd Jdam^ and us in him, prefently after his fal! j
Covenant. ^^^ jg bj-j^f^y contained in thofe words, Gen. iii.
15. where God declares, That the feed of the Woman pall
break theferpenfs head j and this was made up, as the Hril
was, of fonie mercies to be afforded by God, and fome
duties to be performed by us.
18. God therein promifes to fend his on^y Son^ who is
Gcd equal with him.felf, to earth, to become Man Itke ttnto
us in all things^ fin 9?jly eweyted^ and he to do tor us thofe
feveral things ;
19. firjt^ To make known to us the whole will of his
Father-.^ in the performance whereof we fhall be fure to be
accepted and rewarded by him. And this was one great
part of his bulinefs, which he performed in thofe many
lermons and precepts we find fer down in. the Gofpel. And
herein he is our 'J^rephet^ it being the work of a prophet of
old, not only to Joretely but to teach. Oar duty in this
particular is to hearken diligently to him, to be mcfl ready
and delirous to learn that will of God, which he came
iroin Heaven to reveal to us.
20. The fevof/d thing he was to do for us, was to fat is fy
GodfoT our iins, not only that one o'i yldam^ but all the lins
of all mankind that truly repent and amend ; and by this
means to obtain for us forgivenefs of lins, the favour of
God, and fo to redeem us from Hell and eternal damnation,
which was the punilhmentduetoourlin. Allthi3he didfor
us by his death. He offered up himfelf a Sacrifice for they7//J
cj all thofe who heartily bewail and forfake them. And in
this he is our '-'Prieji., it being the prisjVs office to offer Sacri-
jice for the fins of the people. Our duty in this particular is,
i'/V/?,Trulyand heartily to repent us ot* and forlake our fins,
vvithout which they will never be forgiven us, tho* Ghrift
fe^ive died. 'Secondlf^ Stedfailly to i^eltevej that if we do that
we>
Of the Neceffity of Car'mgfor the Soul. \x
we lliall have the benefits o'tx.h'SiX. facrafice oi\i\^ all ouriins,
how manyand great foe ver,fhall be forgiven us,and we faved
from thofe eternal piinilliment.% which were due unto us for
them. Another part of the prieft*s office was hleffing and pray-
itj^ for the people; and this alfo Chrill perlorms to us. It
was his fpecial CommiiTion from hisFather to blefsus, as S^,
'^eter tells us, JSis iii. 26. Godfent his Son 'Jcftis to hkfs yotr.
And the following words fhew wherein that blelling con-
fifts, in turtufjg aivay c'i^ery ctie of you from his Imquity ."
Thofe means which he has ufed for the turning us from
our lins, are to be reckoned, of all other, the greateit blef-
fings; and for the other part, that of/)r^_)'///|-, thathenoc
only performed on earth, but continues Itill to do it in Hea-
ven ; He Jits ojj the right Hand of God ^ and makes requedfor
its^ Rom. viii. 34. Our duty herein is, not to refill this un-
fpeakable bleffing of his, but to be willing to be thus bief-
fcd, in the being ttiriiedfro7n oar fins ; and not to make void
and fruitlefs all his prayers and intercefpons for us, which
will never prevail for us, whilil we continue in them.
21. The third thing that Chrifi was to do for us, was to
enable uSy or give uS'Jirength^ to do what God requires of
us. This he doth^ fir ft^ by taking off from the hardnefs of
the law given to^^^;», which was never to commit the lealt.
Ijn, upon pain of damnation ; and requiring of us only an
honefi and hearty endeavour to do what we are able ; and
where we fail, accepting of fine ere repentance. Secondly ^
by fending his Holy Spirit into our Hearts to govern and
rule us, to give us llrength to overcome temptations to fin,
and to do all that he now under the Gofpel requires of us.
And in this he is our King \ it being the office of a King to
govern and rule, and to fubdue enemies. Our duty in this
particular is, to give up our felves obedient fubjedits of his,
to be governed and ruled by him, to obey all his laws, not
to take part with any rebel ; that is, not to cherilh any one
iin, but diligently to pray for his grace to enable us to fub-
due all, and then caretuUy to make ufe of it to thatpurpofe,
22. Lafily^ He has purchafed for all that taithtullyo/?^'
him, 2LVi eternal glorious inheritance, the kingdom of Hea-
ven.
Ue 'PREFACE,
ven, whether he is gone before to take pofTeffion for us.
Our duty herein is to be exceeding careful, that we for-
feit not our parts in it ; which we Ihall certainly do, if
we continue impenitent in any fin : Secondly^ Not to fallen
our affeSiions on this world, but to raife them, according
to the precept of the Apoftle, Col. iii. 2. Set your affeBions
en things above, and not on things on the earth: continually
longing to come to the polfefiion of that bleiTed inheri-
tance ot ours, in comparifon whereof all things here be-
low fhould feem vile and mean to us.
23. This is the Sum of xh'sx fecond Covenant we are now
under, wherein you fee what Chrijl hath done, how he ex-
ecutes thofe three great offices oIKing, '^riefl, and^Prophet :
As alfo what is required of us; without our faithful per-
formance of which, all that he hath donefhall never itand
us in any Head ; for he will never be a '^riejj to fave any,
who take him not as well for their 'Prophet to teach, as their
King to rule them ; Nay, if we negled: our part of this
Covenant^ our condition will be yet worfe than if it had ne-
ver been made ; for we Ihall then be to anfwer, not for the
breach of law only, as in the^frZ/jbut for the abufe of mercy,
which is of all fins the inoft provoking. On the other fide,
if we faithfully perform it, that is, fet our felves hear-
tily to the obeying of every precept of Chrift, not going on
wilfully in anyone lin, but bevvaiiingand forfaking whatever
we have formerly been guilty of, it is then mofi certain, that
all the fjrementioned oenefits of Ghrill belong to us,
24. And now you fee how little reafon you have to call
off the care of your Souls, upon a conceit they are pall cure,
for that it is plain they are not ; nay , certainly, they are in
rhit very conditon, which of all others, makes them fit-
tcit for our care. If they had not been thus redeemed by
Chriji, they had been then lo hopelels, that care would
have been m vain ; on the other lide, if his redemption had
been fucti, that ali men Ihould be faved by it, though they
live as they liit, we ihculd have thought it needleis to take
care for tncm, becaule they were fate without it. But it
h^th plealed God io to order it, that our care muft be the
4* means,
of the Neceffity of Caring for the Soul. xi
means, by which they nmll receive the good, even of al^
that Chriji hath done for them.
.25. And now, if atter ali that God hath done to fave
thele Souls oi ours, we will not bcflovv a little care on them
our felvcs, we very well dcicrve to perilh. Ifaphy/icia/j
Ihouid undertake a patient, that were in fome dclpcrate
difeale, and by his skill bring him fo far out of it, that he
were lure to recover, if he would but take care ot himfelf,
and obferve thofe rules the phylician fet him • would you
not think that man weary of his lite that uiould re.iife to
do that? So certainly that man is weary of his Soul^ will-
fully calls it away, that will not content to thole ealy con-
ditions by which he may fave ir.
26, You fee how great kindnefs God hath to thefe Souls
of ours J the whole Trinity, tather^ Sof/y and Holy Ghqjf^
have all done their parts lor them. The Father gave his
only Son , thf 'Son gave himfelf, left his glory, and endu-
red the bitter death of the crofs, merely to keep our Sculs
from perilhing; the Holy Ghoji is become, as it were, our
attendant, waits upon us with continual offers ol his grace,
to enable us to do that which may prelerve them ; nay, he
is fo delirous we Ihouid accept thole offers of his, that he
is faid to be grieved, when we refufe them, Efh. 4, 30. Now
what greater difgrace and affront can we put upon God,
than to defpile what he thus values ? That thofe Souls of
ours, which Chrill thought worthy every drop of his bloody
we Ihould not think worth any part of our care? We ufc,
in things of the world, to rate them according to the
opinion of thole who are bell skilled in them : Now cer-
tainly Gody who made our Souls, bell knows the worth of
them ', amd fince he prizes them fo high, let us (if it be
but in reverence to him) be alhamed to negled: them, efpe-
cially now that they are in fo hopeful a condition, thaC
nothing but our own carelefnefs can poffibly dellroy them.
27. 1 have now briefly gone over thole four motives ot
care I at firll propoled, wnich are each of them tuch as
never milics to llir it up towards the things of this world ;
and I have alfo ihewed you, how much more rcafonable,
nay,
xii The TREFACE.
nay, neceffary it is, they fhould do the like for ihcSouI:
And now what can I fay more, but conclude in the word^
of Ifaiah^ chap. xlvi. 8. Remenher tbis, 4nd jhew your
fehes men j that is, deal with your Sotily as your reafoii
teaches you to do with all other things that concern you:
And fure this common jtiflice binds you to ; for the Soul
is that which furnilhes you with that reafon which you ex-
crcife in all your worldly buiinefs : And Ihall the Soul it-
felf receive no benefit from that reafon which it affords
you ? This is as if a majier of a family., who provides food
for his fervants, fhould hj them be kept from eating any
himlclf, and fo remain the only flarved creature in his
houfe,
28. And 2iS jtiflice ties you to this, fo mercy doth like-
wife : You know the poor Soul will fall into endlefs and
unfpeakable miferies, if you continue to negled: it ; and
then it will be too late to conlider it. The laft refuge
you can hope for is God's Mercy ; but that you have
defpifed and abufed. And with what face can you, iri
your greateft need, beg for his mercy to your fouls, when
vou would not afford them your ozf;; ? No, not that com-
mon charity of confidering them, of beflowing a few of
thofe idle hourSy you know not fcarce how to pafs away,
upon them ?
20. Lay this to your hearts; and, as ever you hope for
God's pity, when you mod want it, be fure in time to pity
your felves, b)' taking that due care of ^^our precious Souh
which belongs to them.
30. If what hath been faid, have perfuaded you to this
fo neceffary a duty., my next work will be to tell you
how this cars muit be imployed ; and that, in a word,
it, in ths doing of all thofe things whi^h tend to the ma-
kino- the Soul happy, which is tne end of our care : And
what thofe are, I come now to Ihew you.
The
■:^.
SUNDAY I.
Of the Duty t?/ Man hy the Light of Nature^
by the Light of Scripture: The three great
Branches of Man* s Duty to God^our Selves^
our Neighbour: Our Duty to God-^ of Fait hy
the Tromijesj of Ho£e, of Love^ of Fear,
of Truft.
gj H E Benefits pnrchafed for us
by Chrift^ are fuch as will un-
doubtedly make the Soul hap-
py ; for eternal Happinefs it
felf is one of them : But be-
caufe thefe benefits belong not to us. till we
perform the condition required of us, who-
ever defires the happinefs of his foul, muft
fet himfelf to the performing of that condi-
tion. What that is, I have already menti-
oned in the general. That it is the hearty^
honefi endeaiiour of obeying the "juhole Will of
God. But then that will of God containing
under it many particulars, it is necefiary we
Ihould alfo know what thole are ; that is,
what are the feveral things that God now
requires of us, our performance whereof will
bring us to everlafting happinefs, and the
tiegled to endlefs mifery.
B a. Of
COe mmit Dutp ot ®an.
a. Of thefe things there are fome which
God hath fo ftamped upOfi'Otir fouls, that we
naturally know them- that is, we fliould
have known them to be our duty, though
we had never been told fo by the Scripture.
That this is fo, we may fee by thofe Hea-
thens, w^ho having never heard of either Old.
or New Teftament, do yet acknowledge
themfelves bound to feme general duties, as
to w^orfhip God, to bejuft, to honour their
parents, and the like : And as St. Tanl faith,
Rom. ii. 1 5. Tbe'rr confdences do in thoje things
iicciife or excjife them : that is, tell them,
whether they have done what they fhould
in thofe particulars, or no.
3. Now tho' Chrift hath brought great-
er light into the world, yet he never meant
by it to put out any of that natural Light,-
which God hath fet up in our fouls: There-'
fore let me here, by the way, advife yo<i,
not to walk contrary eVen to thiskifer Lightj
1 mean, not to venture on any ol thcfcacts,
vvhich mere natural confeience will tell you
are fms.
4. It Is juft matter of fadnefs to any Chri^
irian heart, to fee fome in thefe days, who
profefs much of religion,, and yet live in fuch
iins, as a mere Heathen would abhor ; men,
that pretending to higher degrees of light and
holincfs, than their brethren do, yet praclife
contrary to all the rules of common honefty,
and make it part of their ehriftian liberty lb
to
The IJght of Serif ttire^
to do • of whofe feduccmcnt it concerns all ^u^Dap
that love their fouls to beware : And for ■*••
that purpofe let this be laid as a foundation,
That that religion or opinion cajinot be ofGody
which alloi^'s men hi any wickednefs,
5. But though we muft not put out this
light, which God hath thus put into our fouls,
yet this is not the only way whereby God
hath revealed his will * and therefore we are
hot to reft here, but proceed to the know-
ledge of thofe other things, which God hath
by other means revealed,
6. The way for us to come to know them, ^, ,^ ,.
is by the Scriptures, wherein are fet down^/Ar^?
thofe feveral corhmands of God, which he'«''^^'
hath given to be the rule of our duty.
7. Of thofe, forrle were given before Chrifi:
came into the world j fuch are thofe precepts
we find fcattered throughout the Old Tefla-
ment, but efpccially contained in the Ten
Conmiandments, and that excellent Book of
Dentronomy ; others were given by Chrift,
who added much, both to the law implan-
ed in us by nature, and that of the Old Tc-
ftament : and thofe you fliall find in the New
Tettament, in the leveval precepts giv^en by
Him and his Apoftles, but efpecially in that
divine Sermon on the mount, fet down in
the fifth, fixth, and feventh Chapters of
St. Matthew's Gofpcl.
8. All thefe ftiould be feverally fpoke to;
but bccaufe that would make the difcourfe
B 2 very
_4 "gj^c m\)oU Duty ot gjan.
^"'^^'''? very long, and fo lefs fit for the meaner fort
of men, for whofe ufe alone it is intended, I
choofe to proceed in another manner ; bv
famming up all thefe together, and fo, as
plainly as I can, to lay down what is now
the duty of every Chriftian.
^he ihrei p. Xhis I find briefly contained in the words
fZlhcs oftheApoftle, Tk, il 12. That we Jhotild
cfwans ih^e foberly^ righteoujly^and godly in this fre^
^^■^' fenfworld'^ where the word yij^d^r/y contains
OUT diity to our fehes'^ righieoujly^ om duty
to our Neighbour '^ 2SiA godly ^ our duty to
God. Thefe therefore fhall be the heads of
my difcourfe, our DUTY to GOD, OUR
SELVES, and our NEIGHBOUR.
i begin with that to G^^ ^^^^ being the beft
ground-work whereon to build both the
other.
Put'^ io 10. There are many parts of our D UT Y
GoL ^-o GOD: The two chief are thefe ; firft,
To acknowledge him to be God ; fecondly.
To have no other. Under thefe are contain-
ed all thofe particulars, which make up our
^vhole Duty to God j which Ihall be ftiewed
in their order.
Jdrxpjj- 1 1. To acknowledge him to be God, is to
%tmJohe believe him to be an infinite glorious Spirit,
^'^'' that was from everlafling, without beginning,
and fhall be to everlafting, without end ;
that he is our Creator, Redeemer, San£li-
fier. Father, Son, and Holy Ghof!:, one God
blelTcd for ever j that he is fubjed to no al-
teration
Ihe Light of Scripture.
tcration, but is unchangeable ; that he is no S'""^^^
bodily lubftance, fach as our eyes may be-
hold, hut fpiritual and invifible, whom no
man bathfeeu, or can feCy as the Apoftle tells
us, I Ttm. vi. 1 6. That he is infinitely great
and excellent, beyond all that our wit or
conceit can imagine : That he hath received
his being from none, and gives being to all
things.
I z. All this we are to believe of him in re-
gard of his ciTence and being : But befides this,
he is fet forth to us in the Scripture by feveral
excellencies^ as that he is of infinite goodnefs,
and mercy, truth, jufticc, wifdom, power,
all-fufficiency, majefty ; that he difpofes and
governs all things by his Providence ; that
he knows all things, and is prefent in all pla-
ces : Theieare by divines called the attributes
of God, and all thefe sve muft undoubtedly
acknowledge; that is, we muft firmly be-
lieve all thefe divine excellencies to be in
God, and that in the greateft degree ; and ^o^
that they can never ceafe to be in him ; He
can never be other than inpiitely goody mer*
ciful^ triiey <^c.
13. But the acknowledging him for our
God lignifies yet more than this ; it means,
that we fhould perfbrni to him all thofe fe-
veral parts of duty, which belong from a
creature to his God : What thofe are I am.
qow to tell you.
B 3 14. Th$
CDe mMt 2Dutp of ^an.
^vmap 14, The firft is FAITH, or Belief, not
*• only that forementioned of his eflence and at-
tributes, but of his Word ; the believing moll
firmly that all that he faith is perfectly true.
This neceffarily arifes from that attribute, his
truth • it being natural for us to believe what-
foever is faid of one of whofe truth we are
confident. Now the Holy Scriptures being
the Word of God, we are therefore to con-
clude, that all that is contained in them is
moft true.
OfHsJf- 15. The things contained in them are of
frmatms. j-j^^f^ f^^^ ^^^^^ . £j.^ Affirmations, fuch are
all the fliories of the Bible, when it is faid
fuch and fuch things came fo and fo to pafs,
Chrift was born of a virgin, was laid in a man-
ger, t£c. And fuch alio are many points of
doctrine; as. That there are Three Perfbns
in t\\t Godhead \ That Chrift is the Son of
God^ and the iiice. All things of this fort
thus delivered in Scripture we are to believe
moll true. And not only fo, but becaufe
they are all written for our inllrudion, wc
are to conlider them for that purpofe, that is,
by them to lay that foundation of Chriftian
knowledge, on which we may build a Chri-
ftian life.
^ ,16. The lecond Ibrt of things contained in
the bcripture, are the Commands, that is, the
fcveral things enjoined us by God to perform ^
thefe we are to believe to come from him, and
to be moll iuft and fit for him to command :
But
Of Faith. 7
But then this belief muft bring forth obedi- £>«J^^a?
€nre, that what we believe thus fit to be
done, be indeed done by us ; otherwife our
belief that they come from him, ferves but
to make us more inexcufable.
1 7. Thirdly,The Scripture contains Threat- t/t-m^
nings; many texts there are which threaten "'"5*
to them that go on in their fins, the wrath of
God ; and under that are contained all the pu-
nifhments and miferies of this life, both Ipi-
ritual and temporal, and everlafting deftru-
£lion in the life to come. Now we are moft
ftedfaftly to believe, that thefc are God's
Threats, and that they will certainly be per-
formed to every impenitent (inner. But then
the ufe we are to make of this belief, is to
kcv'p from thcfe fins to which this dilirudi-
on is threatned • otherwife our belief adds to
our guilt, that will wifuUy go on infpite of
thofc Threatnings.
1 8. Fourthly, The Scripture contains Pro- Pycmifet.
mifes, and thole both to our bodies and our
fouls ; for our bodies there are many Promifes,
that God will provide for them what he fees
necefTary j I will name only one. Matt, vi. yj^»
Seek ye firff the kingdom of God^ and his
righteoi'fnefs^ and all the fe things^ that is, all
outward neceffaries (hall be added unto you^
But here it is to be obferved, that we muft
frjl feek the kingdom of God^and his right eonf-
nefs^ that is, makeitout firft and greateft care
to ferve and obey him, before this Promile
B 4 even
8 €t3e m^eit Dutp of tpin>
&IVILIA} even of temporal good things belong to us,
!• To the foul there are many and high Promi-
fcs,. as fir ft, that of prefent eafc and refrefh-
ment, which we find, Mattb. xi. 29. Take
fnyyoke ttjjonyott^and learr. of mey and ye (hall
find re jt unto your jotils. But here it is appa-
rent, that before this reft belongs to us, we
muft have taken on lis Cbrifi's yoke^ become
his fervantsand diiciples. Finally, there are
Promifes to the foul even of all the benefits
of Chrift ^ but yet thofe only to fuch as per-
form the condition required ; that is, pardon
of fins to thofe that repent of them ; increafe
oi grace to thofe that diligently make ufc of
what they have already, and humbly pray
for more ♦ and eternal falvation to thole that
continue to their lives end in hearty obedir
ence to his commands.
i^. This belief of the promifes muft there?
fore ftir us up to perform the condition ; and
till it do lo, we can in no reaibn expect any
good by them : And for us to look for the
benefit of them on other terms, is the fame
mad prefumption that it w^ould be in a ier-
vant, to challenge his mafter to give him a
reward for having done nothing of his work,
to which alone the reward was promifed ^
you caneafily refolve what anfwer were to
be given to fuch a iervant, and the fame we
are to expeft from God in this cafe. Nay,
farther, it is fure God hath given thefe Pro-
mifes to no other end, but to invite us to
holinefs
Of Faith 5?
holinels of life; yea, he gave his Son, in^un^a?
whom all his Promifes are as it were lumm'd !•
up for this end. We ufually look lb much
at Chrift's coming to fatisfy for us, that we
forget this other part ol his errand. But there
is nothing furer, than that the main purpofe
of his coming into the world was to plant
good lite among men.
20. This is lo often repeated in Scripture,
that no man, that confiders and believes what
he reads, can doubt of it, Chrift himfelf tells
us, Matth^ ix. 13. He came to call [inner s to
repentance. And St. Teter^ Afts iii. 26. tells
us, That Godfent hts Son J ejus to blefs uSy
in turning every one of its from our iniquities .,
for it feems, the turning us from our iniqui-
ties \ was the greateft fpeciai bleffing which
God intended us in Chrift.
21. Nay, we are taught by St. Taulj that
this was the end ofliis very death aUo. Tit,
ji. 14. Who gave himfelf for our /ins ^ that he
might redeem us from alliniquity^andptrify to
himjelf a peculiar feople^zealous of good isjorks
And again, Gal. i. 4. Who gave htm f elf for
us^ that he might deliver its from this frefent
evil world '^ that is, from the fins and ill cu-
Ifoms of the world. Divers other Texts there
are to this purpofe ; but thele J fuppofc lufli-
cient to aflare any man of this one great truth,
That all that Chrilt hath done for us was di-
rected to this end,the bringing us to liveChri-
llianly j or, in the words of St. Tauly to teach
us^
lo 'i.?ic (jiit)d\z Durp of vx9a!i
a;H\(P us ^t hat (Jenyirigiingodlinejs and ikjor Idly Injl s ^
■*■• ijuejjjonldlhefoherlyy right eoiijty^ and godly
in this frejent world.
12. Now we know Chrift is the Founda-
tion of ail the promiks \ In htm all the fromi-
Jes of God are Tea^ and yimeH, i Cor. i. 20.
And therefore it God gave Chrift to this end,
certainly the promifes are to the fame alfo.
And then how great an abafe of them is it,
to make them ferve for purpofes quite con-
trary to what they were intended ? 'u/^s. to the
encouraging us in fins, which they will cer-
tainly do, if we perfuade our felves they be-
long to us, how wickedly foever we live. 1 he
Apoille teaches us another ufe of them, a Cor.
vii. I. Having therefore thefe fromij'es^ let as
cleanje our J elves from all ]ilthhie{s of the
JlefJj andfprit^ prfe^ing holinejs in the fear
of God. When we do thus, we may juftly
apply the promifes to our felves, and with
comfort exped our parts in them. But till
then, though thefe promifes be of certain
truth, yet we can reap no benefit from them,
becaufe we are not the perfons to v/hora they
are made, that is, we perform net the con-
dition required to give us right to them.
23. This is the faith or belief required of
us towards die things God hath revealed to
us in the Scripture, to wit, fuch as'may an-
fwer the end for which they were lb revealed,
that is, the bringing us to good lives j the
bear believing the tiuth of them^^without this,
is
is np more than the Devils do, as St. James^^^^^^^^
tells us, chaf. ii. i^. Only they are not fo ^*
unreaibnable as fome of us are- for they will
tremble, as knowing well this faith will ne-
ver do them any good. But many of us go
on confidently, and doubt pot the fufficiency
of our faith, though we have not the leaft
fruit of obedience to approve it by ; letfuch
hear St. y^?;;?gj's judgment in the point, chap
ii. 16, As the body without the fftrit is deady
fofa'tthy if it ha've not works ^ is deadalfo*
24. Alecond duty to God is HOPE j that^^^^i*^-
is, a comfortable Expedation of thefe good
things he hath proiTiifed. But this, as 1 told
you before of faith, muft be fuch as agrees
to the nature of the promifes, which being
fuch as requires a condition on our part, we
can hope no farther than we make that good,
or if we do, we are fo far from performing
by it this duty of Hope, that we commit the Pre/um^-
great fin of Prelumption, which is nothing''""-
clie but hoping where God hath given us no
ground to hope : This every man doth, that
hopes for pardon of lins, and eternal life^ with-
out that repentance and obedience to which
alone they are promiicd ; the true Hope is
that which purifies us, St. John faith, 1 Ep,
iii. 3. Every man that hath this ho^e in him^
ptrifieth himfelf even as he is f tire j that is,
it maketh him leave his fins, and earneffcly
endeavour to be holy as Chrift is • and that
which doth not fo, how confident foevcr it
be,
12 Cue 6iil)olr ^iitp of i:^an,
g>unnap be, may well be concluded to be but that
•■■• Hope of the hypocrite, which Joi^ alfures
us lliall periili.
Vefpair. 2j, But thcrc IS another way of tranfgref-
fing this duty, befides that of Prefumption,
and that is by Defperation^ by which I mean
not that which is ordinarily lb called, i;/^.
the defpairing of mercy, lo long as we con-
tinue in our lins; for that is but juft for us to
do: But I mean fuch a Defperation as makes
us give over endeavour, that is, when a
man, that fees he is not at the prelent luch a
one as the promifes belong to, concludes he
can never become fuch, and therefore neglects
all duty, and goes on in his Sins. This is
indeed the fmful Defperation, and that which,
if it be continued in, muft end in deftru£lion.
i6. Now the work of Hope is to prevent
this, by fetting before us the generality of
the promiles, that they belong to all that will
but perform the condition. And therefore,
though a man have not hitherto performed it,
and fo hath yet no right to them, yet Hope
will tell him^ that that right may yet be
gained, if he will now let heartily about it.
It is therefore flrange folly for any man, be
he never fo fmful, to give up himfelf lor loft,
when, "if he will but change his courfe, he
jQiall be as certain to partake of the promifes
of mercy, as if he had never gone on in thofc
•former ilns,
27. This
Of Dejpair^ &Cc. 13
27. This Chrift fhews us in the parable S>unDap
of the Prodigal, Ltike xv. where we fee that ^*
ion, which had run away from his father,
and had confumed the portion given him in
riotous living, was yet upon his return and
repentance, ukd with as much kindncfs by
the father, as he that had never offended, nay
with higher,and more pafiionateexpreffions of
love. The intent of which parable was only
to ihew us, how gracioully our heavenly Fa^
ther will receive us, how great foever our for-
mer fins have been, if we fliall return to him
with true forrovv for what is paft, and fincere
obedience for the time to come : Nay, fo ac-
ceptable a thing is it to God, to have any fin-
ner return from the error of his ways, that
there is a kind of triumph in heaven for it,
There is joy in the frefence of the Angels of God
ever one [inner that repnteth^ Luke xv. 10.
And now, who would not rather choole by a
timely repentance to bring joy to Heaven, to
God, and his holy Angels, than by a fuUen
Defperation to pleafe Satan, and his accurfed
Spirits ^ efpecially when by the former ^ve
fhall gain endlefs happinefs to our felves, and
by the latter as endlefs torments ?
28. A third duty to God is LOVE : There ^^^a '>/
are two common Motives of Love among '^''''^^'*
men ; the one the goodnefs and excellency of
the perfon, the other his particular Kindnefs
and Love to us : And both thefe are in the
higheft degree in God.
a5>. Firit.
14 €t)e mi)Qk Dutp of ®an.
^unDap 2^. Firft, He is of infinite Goodnefs and
I. Excellency in himfelf • this you were before
God's Ex' taught to believe of him, and no man can
cctlc?2cy» ^
doubt it that confiders but this one thing.
That there is nothing good in the world, but
what hath received all it's goodnefs from God ;
his goodnefs is as the fea, or ocean, and the
goodnefs of all creatures but as fome fmall
itreams flowing from the Sea. Now you
would certainly think him a mad man, that
fhould fay, the fea were not greater than
Ibme little brook ♦ and certainly it is no lefs
folly to fuppofe, that the goodnefs of God
doth not as much (nay, infinitely more) ex-
ceed that of all creatures. Befides, the good-
nefs bf the Creature is iniperfeO", and mixed
with much evil ; but his is pure and entire,
without any fuch mixture. He is perfectly
holy, and cannot be tainted with the leaft
impurity, neither can be the author of any to
lis ; for tho' he be the caufe of all the good-
nefs in us, he is the caufe of none of our fins.
This St. James exprefly tells us, chaf. i. 13.
Let no Man fay when he is tempted, I am
tempted of God^ for God cannot be tewped
with e-v'il^ neither temfteth he any man.
His Kind' > ^q. But, fecondly, God is not only thus
nejstous goQ^jj^ himfelf, but he is alfo wonderful
eood, that is, kind and merciful to us. We
are made up of two parts, a foul and a body,
and to each of thefe God hath expreflcd infi-
nite mercy and tendernefs. Do but confider
4* what
Of Love, &c. 1 J
\Yhat was before told you of the SECOND ©unoiii*
COVENANT, and the mercies there- , I-
in offered, even Chriit himieli, and ail his
benefits, and alfo that he •offers them lo fin-
cerely and heartily, that no man can mils ot
enjoying them but by his own delauit. For
he doth moil really and afilclionately defire
we fnculd embrace them, and live , as ap-
pears by that folem oath of his, Ez,ek. xxxiii.
i I. jis I Irjejahh the Lardy I have no ^lea-
Jure in the death of the wicked, but that ths
isaickedturnfro7n bis way and li've ; Where-
to he adds this paffionate expreilion, Jnrnjey
turnye fromyotir evil ways, for why will ye
die ? To the lame purpofe you may read^
EzeL xviii. Confider this, I fay, and then
lurely you cannot but fay, he hath great Kind-
nels to our fouls. Nay, let every man but
remember with iiimfelt the many calls he
hath had to repentance and amendment \
fometimes outward by the Word, fometimes
inward by the fecret w^hifpers of God's Spirit
in his heart, which were only to woo and in-
treat him to avoid eternal mifery, and to ac-
cept of eternal happinefs j let him, I fay, re-
member thefe, together with thofe many-
other means God hath ufed toward him for
the fame end, and he will'have reafon to con-
fefs God's kindnefs, not only to mens fouls
in general, but to his own in particular.
31. Neither hath he been wanting to our
bodies j all the good things they enjoy, as,
health.
€!)e mWz Diirp of i^an.
^unoap health, ftrength, food, raiment, and whatever
!• elfe concerns them, are merely his gifts ; fo
that indeed it is impollible we fhould be igno-
rant of his mercies to them, all thofe outward
comforts and refrefhments we daily enjoys
being continual efFeds and witneflTes of it ;
and though fome enjoy more of thefe than
others, yet there is no perfon but enjoys io
much in one kind or other, as abundantly
ftiews God*s mercy and kindnefs to him in
refped of his Body.
32. And nowfurely you will think it but
reafonable we fhould love him, who is in all
leipecls thus lovely : Indeed this is a duty fo
generally acknowledged, that if you fhould
ask any man tbe queftion, whether he loved
God or no, he would think you did him
great wrong to doubt of it; yet for all this,
it is too plain, that there are very few that
do indeed love him ; and this w ill foon be
proved to you, by examining a little what
are the common effefts of love, which we
bear to men like our felves; and then trying
whether we can fhew any fuch fruits of cur
love to God.
FruJt of S3- ^f that fort there are divers ; but, for
J^cve, Be- fhortnefs, I will name but two. The firfl is
i'lLjirg. ^ Defire of pleafing ; the fecond, a Defire of
enjoyment. Thele are conftantly the fruits
of Love. For the firfl 'tis known by all, that
he that loves any pcrfbn, is very defirous to
approve himfelf to him, to do whatfoever he
^ thinks
Of Lvje of God. 17
thinks will be pleating to him ; and accord- SS^w^if'iip
ing to the degree of Love, fo is this defire **
more or lels ^ Where we love earneftly, we
are very earncft and careful to pleafe. Now
if we have indeed that Love to God we pre-
tend to, it will bring forth this Fruit, we
Ihall be careful to pleafe him in all things.
Therefore, as you judge of the tree by its
fnuts^ fo may you judge of your Love of
God by this fruit of it ^ nay, indeed, this is
the way of trial which Chrift himfelf hath
given us, John xiv. jj. If ye lo'ue me^ keep
my commandments : and St. John tells us,
I Ep. V. 3. 7hat this is the lo'oe of God^ that
we walk after his commandments •, and
where this one proof is wanting, it will be in>
poflible to teftify our Love to God.
34, But it muft yet be farther confidered
that this Love of God muft not be in a low or
weak degree, for befides that the motives to
it, his Excellency and his Kindnefs, are in the
higheft, the fame commandment which bids
us love God, bids us love him with ail cur
hearts^ and with all ourfirength ; that is, as
much as is poflible for us, and above any
thing elfe. And therefore to the fulfilling this
commandment, it is neceffary we love him
in that degree; and if we do fo, then cer-
tainly we fhall have not only fome flight and
faint endeavours ot pleafmg, but iuch as are
,moft diligent and earneft, fuch as will put us
upon the mofl painful and coftly duties, make
C U2
1 8 €(je m\)Qh Dutp ot g^am
^unoap us willing to forfake our own eafe, goods,
*• friends, yea, life it felf, when we cannot keep
them without difobeying God,
35. Now examine thy felf by this ; Haft
thou this Fruit of Love to Ihew ? Doft thou
make it thy conftant and greateft care to
keep God's Commandments ? To obey him
in all things ? Earneftly labouring to pleafe
^ iiim to the utmoft of thy power, even to the
forfaking of what is deareft to thee in this
world ? If thou dofl, thou may'it then truly
fay, thou loveft God. But on the contrary^
if thou wilfully continueft in the breach of
many, nay, but of any one command of his,
never deceive thy leit, for the Love of God
abides not in thee. This will be made
plain to you, if you confider what the Scrip-
ture faith of fuch, as that they are enemies
toGodbythe'trwkkedworks^ Col. i. 21. that
the carnal mind (and fuch is every one that
continues wilfully in fin) is enmity with God^
Rom. viii. 7. that he that fins wilftUlyy
tramfles under foot the Son of God^ and doth
deffite tinto the Spirit of Grace^ Heb.x. 1^.
and many the like. And therefore, unlefs
you can think enmity, and trampling, and
defpite to be fruits of Love, you muft not
believe you love God, whilfl: you go on in a
wilful dlfobedience to him.
^6. A lecond Fruit of Love, I told you
^cp'fs of ^yjjg Defire of Enioyins; ; this is conftantly to
])e feen m our love to one another, 11 you
have
Of Love to God. 1 5?
have a triend whom you intircly love, you i^^m^'J?^
deiire his converfation, wifli to be always ia *••
his company : And thus will it be allb in our
Love to God, if that be as great and hearty
as this.
^y. There is a two-fold enjoying of Qo(^^'^
the one imperfed in this life, the other more
perfe3; and complete in the liie to come :
That in this life is that conv^erfation, as I may
call it, which we have with God in his ordi-
nances, in praying and meditating, in hear-
ing his Word, in receiving the Sacrament,
which are all intended for this purpofe, to
bring us into an intimacy and familiarity with
God, by fpeaking to him, and hearing him.
fpealc to us.
38. Now, if we do Indeed love God, we
fhall certainly hugely value and defire theie
ways of converfing with him ; it being all
that we can have in this life, it will make us
with Dav'td^ eftcem one Day in God's courts
better than a thoujand^ Pial. Ixxxiv. i o. We
Ihall be glad to have thefe opportunities of
approaching to him as often as it is poffible,
and be careful to ufe them diligently, to that
end of uniting us ftill more to him ^ yea, we
ihall come to thefe fpiritual exercifes with the
fame chearfulnefs we would go to our dear-
eft friend. And if indeed we do thus, it is a
good proof of our Love.
,9. But I fear there are not many have
this to Ihevvfar it, as appears by the common
C a back*
io JEDe WqqU Dutp ot a^aiu
backwardnefs and unvvillingnefs of men to
come to thefe • and their negligence and
heartlefnefs when they are at them; and can
we think that God will ever own us for lo-
vers, of him, whilft we havcfuch diflike tohisr
company, that we will nev^er come into it
but when we are dragged by fear, or Ihame
of men, or fome fuch worldly motive ? It is
fure, you would not think that man loved
you, whom you perceive to fhun your com-
pany, and be loth to come in your fight.
And therefore be not fo unreafonable as to
fay, you love God, when yet you defire to
keep as far from him as you can.
40. But befides this, there is another en-
joyment of God, which is more perfed and
complete, and that is our perpetual enjoy-
ing of him in Heaven, where we fhall be for
ever united to him, and enjoy him not now
and then only, for fhort fpaces of time, as
Ave do here, but continually, without inter-
ruption or breaking off. And certainly if we
have that degree of love to God we ought,
thiscannot but bemoft earneftly defired by
us fo much, that wc {hall think no labour too
gre;at to compafs it. The leven years that
7^c^^fervcd for Rachel, Gen. xxix. ^o^feem-
ed to h'lm but a few days^ for the love that he
had to her : and furely if we have love to God
we fhall not think the fervice of our whole
lives too dear a price for this full enjoyment
\.^i him ; nor efteem all the enjoyments of the
world
Of Love of God. 21
world worth the looking on in comparilbn ^W'^f^i?
thereof. ^'•
41. If we can truly tell our felves, we do
thus long for this enjoyment of God, we may
believe we love him. But I fear again there
are but few that can thus approve their love.
For if we look into mens lives, we fhall fee
they are not generally fo fond of this enjoy-
ment, as to be at any pains to purchafe it.
And not only fo, but it is to be doubted,
there are many, who if it were put to their
choice, whether they would live here always,
to enjoy the profit and pleaiiire of the world,
or go to heaven to enjoy God, would, like
the children of G*^^ and Riiben^ fet up their
reft on this ^idiQjordan^ Numb. XKxii. and ne-
ver dcfire that heavenly Canaan ; lb clofe do
their affedions cleave to things below, which
fhews clearly they have not made God their
treafure; for then according to our Saviour's
rule, Mat. vi. 21. their heart would be with
him. Nay, flirther, yet, it is too plain that
many of us let fo little value on this enjoying
of God, that w^e prefer the vileft and bafeft
{ins before him, and choofe to enjoy them,
though by it we utterly lofe our parts in
him ; which is the cafe of every man that
continues wilfully in thofe fins.
42. And now I fear, according to theie
rules of trial, many that profefs to love God,
will be found not to do fo. \ conclude all
with the words of St. Jolm^ i Ep. iii. 1 8.
C 3 which
22 cue mUk I^utp of ^an.
^ufiDa^ which though fpoken of the love of our bre-
*• thren, is very fitly applicable to this Love of
GodyLet us not Icue hi iL'ord^ neither in tongue^
but indeed^ and in truth.
f'A* 43. A fourth duty to God is FEAR; this
arifes from the confideration both of his ju-
ftice and his power : His juftice is fuch, that
he will not clear the wicked ; and his power
fuch, that he is able to inflid the foreil pu-
nifhmcnts upon them; and that this is a rea-
Ibnable caufe of Fear, Chrift himfelf tells us,
Matth. X. 28. Fear him which is able to de^
firoy both foul and body inHelL Many other
places of Scripture there are^ which com-
mend to us this duty, as ^Tfalm ii. 11. Serve
the Lord with fear. Pfal. xxxiv. ^. Fear the
Lordj ye thai be his Saints. Prov. ix. x. Th&
fear of the Lord is the beginning of wifdom^
and divers the like: And indeed all the threat-
nings oi wrath againft finners, which we meet
with in the Scripture, are only to this end, to
work this Fear in our hearts.
44» Now this fear is nothing elle but fuch
an awful regard of God, as may keep es
from offending him. This the wife Man tells
us, Trov. xvi. 17. The Fear of the Lord is to
defart from evil: So that none can befaid tru-
ly to fear God, that is not thereby withheld
from fin : And this is but anfwerable to that
common fear we have towards men : Who-
ever we know may hurt us, we will beware
of provoking ; and therefore, if we be not
as
Of Fear of God. ^3
as wary of difpleafing God, it is plain we fear ^ij^^i^P
men more than we do him.
45. How great a madnefs this is thus to q)jg jr^i^
fear men above God, will foon appear, if"/ fearing
we compare what man can do to us '^vith "^^'J, ^^*
that which God can. And firft, it is fare it is
not in the power of man (I might fay Devils
too) to do us any hurt, unlefs God permit
and fuffer them to do it \ fo that if we do but
keep him our Friend, we may fay with the
Pfalmift, Ihe Lord is on my fide ^ I fear not
what man can do unto me. For let their ma-
lice be never fo great, he can reft rain and
keep them from hurting us ; nay, he can
change their minds towards us, according to
that of the wife Man, Trov. xvi. 7. IVhen a
mans ways fleafe theLord^he maketb even his
enemies to be at -j^eace with him. A notable
Example of this we have in Jacob^Gzn^ xxxii.
who, when his brother EJaii v>'as coming
againft him as an enemy, God wonderfully
turned his heart, fo that he met him with all
the expreffions of brotherly kindnefs, as you
may read in the next chapter.
46. But fecondly, Suppole men were left
at liberty to do thee what mifchiefthey could*.
alas ! their power goes but a little way • they
may perhaps rob thee of thy goods, it may
be they may takeaway thy liberty, or thy
credit, or perchance thy liie too; but that
thou knovveft is the utmoft they can do. V^iit
now God can do all this when he plcafcs, and
C 4 th.a.t;
(£M m\)oie Dutp of a3cin.
^?j;it>a) that which is infinitely more, his vengeance
^' reaches even beyond death it felf, to the
eternal mifery both of body and foul in Hell;
in comparifon of which death is lb inconli-
derabie, that we are not to look upon it with
any dread. Fear not them that kill the body^
and after that ha've no more that they can do^
laith Chrift, Luke xii. 4. and then immedi-
ately adds, But I will for e''j:}arn you iZ!ho7n ye
fi a It fear fear hhn which after he hath killed,
hatbfowerto cafthiio Hell^yeajfay unto you
fear hira. In which words the comparifon is
fet between the greateft ill we can fuffcr from
man, the lofs of life, and thofe fadder evils
God can inflid on us ; and the latter are found
to be the only dreadful things, and therefore
God only to be feared.
47. But there is yet one thing farther con-
fiderable in this matter, which is this ; It is
poffiblewe may tranfgrefs againft men, and
they not know it : I may perhaps Heal my
neighbours goods, or defile his Wife, and
keep it fo clofe, that he fhall not fufped me,
and fo never bring me to punifhment for it.
Eut this we cannot do with God, he knows
all things, even the moft fecret thoughts of
our hearts ; and therefore, though we commit
a fin never fb clofely, he is fure to find us,
and will as furely, if we do not timely repent,
punifh us eternally for it.
48. And now furely it cannot but becon-
feft^that it is much fafer difpleafing men than
God;
Of Fear of God. 25
God ; yet, alas ! our pradice is as if we be-»>»'i^ap
licved the dired contrary, there being no- ^*
thing more ordinary with us, than for the
avoiding of fome prefent danger we fear from
men, to rulh our felves upon the indigna-
tion of God. And thus it is with us, when
either to fave our eftates, or credits, or our
very lives, we commit any fin ; for that is
plainly the choofing to provoke God rather
than man.
4^. But, God knows, this cafe of fear of
men is not the only one wherein we venture
to difpleafe him ^ for wc commit many fins,
to which we have none of this temptation, nor
indeed any other ; as for inflance, that of
common fwearing, to which there is nothing
either of pleafure or profit to invite us. Nay,
many times we, who fo fear the mifchiefs
that other men may do to us, that we are
ready to buy them off with the greateft fins,
do our felves bring all thofe very mifchiefs
upon us, by fins of our own choofing. Ifhus
thecarelefs prodigal robshimfelfofhiseftate ^
the deceitful, and diflioneft man, or any that
lives in open notorious fin, deprives himlelf
of his crv..»it • and the drunkard and glutton
brings difeafes on himfelf to the fhortning
his life. And can we think wc do at all fear
God, when that fear hath fo little power
over us, that though it be back'd with the
many prefent mifchiefs that attend upon fin,
it is not able to keep us from them ? Surely
fuch
26 etie m\)9lt Dutp of t39ari.
£innDar fuch men are Co far from fearing God, that
*• they rather leem to defy him, refolve to pro-
voke him, whatfoever it coft them, either
in this world, or the next. Yet fo unreafona-
bly partial are we to our felves, that even
fuch as thefe will pretend to this Fear : You
may examine multitudes of the moft grofs
fcandalous finners, before you fhall meet with
one that will acknowledge he fears not God.
It is ftrange it Ihould be poffible for men
thus to cheat themfelves ; but however it is
certain we cannot deceive God, he will not
be mocked, and therefore if we will not
now fo fear as to avoid fin, we fhall one day
• fear, when it will be too late to avoid pu-
nifl"iment.
cTruji. 50. A fifth duty to God is that of TRUST-
ING in him, that is, depending and refting on
him : And that is, firft, in alldangers ; fecond-
ly, in all wants. We are to reft on him in all
our dangers both fpiritual and temporal. Of
the firft fort are all thofe temptations, by
which we arc in danger to be drawn to fin.
And in this refpect he hath promifed, that if
we refift the Devil be fi all flee from us. Jam,
In all /pi' iv* 7. Therefore our duty is fir,\, to pray
■Huai ^ earneftly for God's grace to enable us to over-
come the temptation ; and fecondly, to fet our
felves manfully to combat with it ; not yield-
ing or giving content to it in the leaft degree ;
And whilft we do thus, we are confidently to
yeftupon God, that his grace will befufficicnt
iur
dangers •
Of Trufi in God. 27
for us, that he will either remove the temp- s>iMf*i.»
tation, or ftrengthen us to withftand it. ^•
51. Secondly, in all outward and tempo- y^^^^
ral Dangers we are to reft upon him, 2.s temporal
knowing that he is able to deliver us, and
that he will do lo, if he fee it beft for us, and
if we be fuch, to whom he hath promifed his
protedion, that is, fiich as truly fear him.
To this purpofe we have many promiles in
Scripture, TfaL xxxiv. 7. The Angel of the
Lor dtarneth round about them that fear htm
and deliver eth them: And Tfal. xxxiv. 12,
J he Lord deli'vereth the fouls of his Ser^uantSy
and all they that pit their truji in him fhalL
not be de^Jtute \ and divers the like.
Alfo we have many Examples, as that of
the three Children in the furnace, Dan. iii.
that of Daniel in the lions den, Dan, vi. and
many others ; all which ferve to teach us this
one lefTon, Thar if we ^o on confcionably in
performing our duty, v/e need not be difmay-
ed for any thing that can befal us ; ior the
God whom we ferve is able to deliver us.
.52. Therefore in all dangers we are, firft, Net fee^-ta
humbly to pray for his aid, and then to reft ^"^'^-'yt^
our felves chearfuUy on him: and iiiiimn^^„^^^ji„l
ourfelves that he will give fuch an iftue, as
ftiall be moft for our good. But above ail
things, we muft be fure to fix our depen-
dance wholly on him, and not to rely on the
creatures for help • much lefs muft we icek to
deliver our felves by any unlawful means,
that
0^ ct?e m\)'At Dutp of vmn.
^unDa}> that is, by the committing of any fin ; for that
^' is like Saul^i Sam xxviii. 8. Togo tothewttchy
that is, to the Devil, for help ; iuch courfes do
commonly deceive our hopes at the prefent,
and inltead of delivering us out of our ftraits,
plunge us in greater, and thofe much more
uncomfortable ones ; becaufe then we want
that which is the only fupport, God's favour
and aid, which we certainly forfeit, when wc
thus feek to refcue our felves by any finful
means. But fuppofing we could by fuch away
certainly free our felves from theprelent dan-
ger ; yet, alas ! we are far from having gained
lafety by it ^ we have only removed the dan-
ger from that which was lefs confiderable,
and brought it upon themoft precious part of
us, our fouls, like an unskilful phyfician, that
to remove a pain from the finger, ftrikts it to
the heart j we are therefore grofly miftaken
when we think we have played the good huC-
band in faving our liberties or eftates, or lives
themfelves, by a Sin ; we have not faved
them, but madly over-bought them, laid out
our very fouls on them ^ and Chrift teljs us
bow little we fhall gain by fuch bargains,Mati
y.v\.o.6 .What is a man profit ed^ if he (lo all gain
the whole worlds andleje his own joul ? Let
us therefore refoive never to value any thing
wc can pofles in this world at fo high a rate,
as to keep it at the price of the leaft fm : But
whenever things are driven to fuch an ilTue
that we muft either part with Ibme, perhaps
all
Of Triift in God, ' i>
all our worldly poflelTions, nay, life it felf, or S>ii'i5aj>
elle commit fm, let us then remember, that
this is the fealbn for us to perform that great
and excellent Duty of talking 11 f the crofsy
which we can never fo properly do as in this
caie ^ for our bearing of that, vv'hich we have
no poffible way of avoiding, can at moll be
faid to be but the carrying of the crofs ; but
then only can we be faid to take it up, when
having a means of efcaping it by a fin, we
rather chofe to endure the crofs, then com-
mit the fin, for then it is not laid on us by any
unavoidable neceility*but we willingly chooie
it ^ and this is highly acceptable with God,
yea, withal fo ftridly required by him, that
if we fciil of performing it, when we are put
to the trial, we are not to be accounted fol-
lowers ofChrill; for fo himfelf hath exprefiy
told xxs^Matt. xvi, 24. If any man come after
me^let him deny hhiifelf and take nf hts crofs
andfollo'W 7ne\ and fo again, Mark viii. 34.
It were therefore a good point of Ipiritual
wifdom for us, fometimes, by fome lower
degrees of felf-denial, to fit our felves for this
greater, when we fhall be called to it. We
know he that expefts to run a race, will be-
forehand be often breathing himfelf, that he
may not be foiled, when he comes to run for
the prize : In like manner, 'twill be fit for us
fometimes to abridge our lelves fomewhat of
our lawful pleafure, or eafe, or profit, fo that
wc may get fuch a maftery over our felves,
as
30 CQe mWe Durp of $gan.
^unDag as to be able to renounce all, when our obe-
!• dience to God requires it.
In all i3* -^"^ ^^ '^^ ^^^ ^hus to truft on God
Wantijpi-iox deliverance from danger, fo are we like-
fituai. ^-^-g ^Qj. fupply of our Wants ; and thofe again
are either Ipiritual, or temporal : Our fpiri-
taal Want is that of his grace to enable us to
lerve him, without which we can do nothing :
And for this we are to depend on him, provi-
ded we neglect not the means, which are pray-
er, and a careful ufing of what he hath already
beftowed on us : For then we have his pro-
mife lor it, Hewtllghe the Holy Sprit to
them that ask it, Luke xi. 13. and imto him
that hath pall he gi'Ven^iit. xxv. 2^. that is,
to him that hath made a good uje of that grace
he hath already^ God will give more. We are
not therefore to affright our felves with the
difficulty of thofe things God requires of us,
but remember he commands nothing, which
he will not enable us to perform^ if we be not
wanting to our felves. And therefore let us
fmcerely do our parts, and confidently alTure
our felves God will not fail of his.
temporal j4. But we have likewife temporal and
**"'^* bodily wants ; and for the fupply of them we
are likewife to rely on him. And for this alfo
we want no promifes, fuppoling us to be of
the number of them to whom they are made;
that is,God's faithful fervants: They that fear
the Lord lack nothing^V{.^y:yi\v. p. and ver. i o.
J hey thatfeek the Lord pall want no manner
4- 4
Of Tritjt in God, 31
0) thing that is good'^ again,'?/^//. xxxiii. 18,15). ^"^°^^
heholdthe eye oftbeLordis upon them that fear ■•
him^ufon them that hope in his mercy ^ todeli'ver
their fouls from death^ and to feed them in time
of famine. Examples allb we have oi this, as
we may lee in the cafe of Elijah^ and the
^oor JVtdoWy I Kings xvii. and many others.
^^. We arc therefore to look up to him for
the provifion of all things neceifary for us, ac-
cording to that of the Tfalmifi^ the eyes of all
wait iifon thee^ O Lord, and thougiveft them
their meat indnefeafou. And our Saviour hath
taught us to pray for our daily hread'^ there-
by teaching us, that we are to live in continu-
al dependance upon God for it. Yet I mean
not by this, that we fhoald fo exped it from
God, as to give up our felves to idlenefs, and
expedto be fed by miracles: No, our honeft
indullry and labour is the means by vvhichGod
ordinarily gives us the neceflaries of this life ;
and therefore we muft by no means ne.9;le6t
that : He that will not labour ^ let him not eaty
fays the Apoftle, 2 Theif, iii. 10. and we may
believe God Will pronounce the fame fen-
tence, and fafFer the flothful perfon to want
even neceifary food Bat when we have
faithfully ufed our own endeavour, then we
muft alfo look up to God for his blefling on
it, without which it can never profper to us.
And having done thus, we may comfortably
reft our felves on his providence, for fuch a
meafurc of thefc outward things, as he i<it^
fitteft for us. ,56. But
32 Ctje mt)o\t Durp of #an»
j5>unDap j;6. But it our condition be fuch, that we
1. are not able to labour, and have no other
means of bringing in the ncceflaries of life to
our felves, yet even then we are chearfully
to reft upon God, believing that he who feeds
the ravens, will by fome means or other, tho'
we know not what, provide for us, fo long
as he pleales we Ihall continue in this world ;
and never in any cafe torment our felves with
carking and diitruitful thoughts, but as the
Apoftle, I Tet. V. 7. Caft all our care ufon
htm^ who caret h for us»
J7 . This is earneftly preft by our Saviour,
Mat, vi. where he abundantly {hews the fol-
ly of this fin of diftruft. The place is a molt
excellent one, and therefore 1 fhaHfet it down
at large, ver. 25. Therefore I jay unto yoUy
Take no thought for your I'lfe^ what yejhall
eat^ or what ye pall drink^nehherfor the body
what ye fb all pit on : Is not the life more than
meaty and the body than raiment ? Behold the
fowls of the air y for they fow not^ neither do
they reap nor gather into harns^ yet your hea-
venly hather feedeth them. Are ye not much
better than they'^. Which ofyoubytaking thought
can add one cubit to his fiaturefAnd why take
ye thought for raimentlCojifider the li Hies of the
feld^ how they grow^ they toil not ^neither do
they ff in ; and yet J fay untoyou^ that even So-
lomon /;/ all his glory was not arrayed like one
oftheje. Wherefore^ ifGodfo clothe thegrafs
of thefeld{JDhich to day isj and to morrow is
4- c^fi
Of Truft in God^ ^c. 33
cajl into the o'ven^ fhall he not mticb more ^""i^iip
cloath you^ O ye of little Faith ? 'Therefo}fe ^'
take no thought^ i^ying^ What jhall we eat ?
Or what fhall live drink ? Or where'withal
fhall we be cloathed ? {for after ihefe things
do the Gentiles Jeek) for your hea^venly ha-
ther knoweth that ye have need of allthefe
things* But jeek ye fir fl the kingdom of God
and his righteoiifnejsy and then all thefe things
floall be added unto you* Take therefore no
thought for the morrow^ for the morrow fo all
take thought for the things of ttjelf-^ Jujfi^
dent unto the day is the evil thereof. 1 might
add many other texts to this purpofe \ but
this is fo full and convincing, that 1 fuppole
it needlefs.
58. All therefore that 1 fiiall fay more con-^^p ^fw-
cerning this duty is, to put you in mind of^'^/j .^
the great Benefits of it j as, firft, that by th'isGod.
trufting upon God you engage and bind him
to provide for you. Men, you know, think
themfelves highly concerned not to fail thofe
that depend and truft upon them ; and cer-
tainly God doth fo much more. But then,
fecondly, there is a great deal of cafe and
quiet in thepradice of this duty ^ it delivers
us from all thofe carkings and immoderate
cares, which difquiet our minds, break our
fleep, and gnaw even our very heart. 1 doubt
not but thofe that have ielt them, need not
be told they areuneafy ; but then, mcthinks,
that uneafinefs fhould make us forward to
D embrace
^.^un^av embrace the means for the removing of them,
1. and fo we lee it too oiten doth in unlawful
ones • men \vill cheat, and fteal, and lye, and
do any thing to deliver themfelves from the
fear of want ; bat, alas! they commonly prove
but deceitful remedies^ they bring God's
curfe on us, and lo are more likely to betray
us to want, than to keep us from it. But if
you defite a certain and unfailing cure for
cares, take this of relying upon God.
5^. For what lliould caufe that man to fear
want, that knov/s he hath one that cares for
him, who is AU-fufficient, and will not fuf-
ier him to want what is lit for him ? If a
poor man had but a faithful promife from a
w^ealthy peribn, that he would never fufter
him to want, it is lure he would be highly
cheered with it, and would not then think fit
to be as carking as he was belore : And yet
a man's promiie may fail us ; he may either
grow poor and not be able, or he may prove
lalfe, and not be willing to make good his
word. But we know God is fubjc6l neither
to impoveiiihing nor deceit • and therefore
how vile an injury do we offer to him, if we
dare not truft as much upon his promife, as
we would that of a man ? Yea, and how great
a mifchiefdo we doourfelves, by loading our
minds with a multitude of vexations and
tormenting cares, when we may fo lecurely
<:ajl our burden ti^on Godl I conclude this
in the words of the Apoflle, Tljil, iv. 6. Be
careful
of Ilnm'ilityy to. 35
careful for noth'ing^ hit in every thing by s>^'*'^ap
^Prayer and Siif^l'icati07i "-jjith Thankfgkmg •*-^*
let your reqticjts be made kno^JJii unto God.
SUNDAY II.
Of Hiimiltty ^ of Siihmtjfton to God's Will in ]
reflect of Obedience-.^ of ^Patience hi all i
fort s of Suffer ings '^ and of Honour due to ■
God in jeveral "Ji'ays^ in his Houje^ ^of]ejr<\'^' \
fioUy his Day J Word., Sacraments ., 6Cc./
Sea. I. A SIXTH Duty to GODJs;^,,^.
h\ HUMILITY • that j^^ fudh^ . ^
-^ -^ a fenie of our own Meannefs
and his Excellency, as may work in us low-
ly and unfeigned Sabmiffion to him : This
Submiffion is two-fold • firft, to his Will ♦ fe-
condly, to his Wifdom.
2. The Submiflion to his Will is alio o^Stthmtffion
two forts- the Submiffion cither of Obedi-'^'^"'^'-^
ence or Patience : That of Obedience, is our^gL'f^jr
ready yielding ourfelves up to do his Will -^Ohedie we,
fo that when God hath by his command made
Icnown to us what his pleafure is, chearfully
and readily to fet about it. To enable us to
this. Humility is exceeding neceffary ; for a
proud perfon is, of all others, the unapteft to
obey ; and we fee men never pay an Obe-
dience, but where they acknowledge the per-
Ibn commanding to be fome way above them,
and fb it is here: If we be not throughly per--
D 2 fuaded
36^ €tie WdQh Put;? ot ^an^
;§imua? fuaded that God is infinitely above us, that
^'- we are vilenefs and nothing in comparifon of
him, we ftiall never pay our due obedience,
3. Therefore, if ever you mean to obey in-
tirely (as you muft, if ever you mean to be
faved) get your hearts pofleft with the fenfe
^he great of that great unfpeakable Diftance that is be-
Dijiance twceu God and you. Confider him, as he is,
Godlmfiis.'^ God of infinite Majefty and Glory, and we
poor worms of the earth : He infinite in
power, able to do all things^ and we able to
do nothing, not fo much as to make one batr
white or blacky as our Saviour fpeaks, Mat. v.
56. He of infinite purity and holinefs, and
we polluted and defiled, wallowing in all kind
of fins and uncleannefs : He unchangeable
and conftant, and we fubjed to change and
alteration every minute of our lives. He
eternal and immortal, and we frail mortals,
that whenever he taketb avjay our breathy
inje d'wy and are turned again to our di^fty
PfaLciv. 2p. Confider all this, I fay, and you
cannot but acknowledge a wide difference be-
tween God and man ; and therefore may well
cry out with Job, after he had approached
fo near to God, as to difcern fomewhat of his
excellency. Job xlii. 5, 6. Now mine eye
feeth thee^ wherefore I abor tnyfelf and re-
fent in dtift and afhes.
„. r-r 4. And even when this HumiUty hath
a;or/«/f7f/> brought us to Obedience, it is not then to be
afourbeji call off, as if wc had no farther ufe of it ^ lor
J he Duty of Submijion. ^7__^
there is Itill great ule, nay, neceflity of it, to ^"JJ^iap
keep us from any high conceit of our perfor- ^^*
manccs; which if we once entertain, it will
blaft the belt of them, and make them utter-
ly unacceptable to God \ like the ftridnels
of the 'Phanfee^ which when once he came
to boaft of, the Publican was preferred be-
fore him, Ltike xviii. The beft of our works
are lb full of infirmity and pollution, that if
we compare them with that pcrfedion and
purity which is in God, we may truly fay
with the Prophet, All our rigbteoufi^ejfes are
as filthy rags y lia. Ixiv. 6, and therefore to
pride ourfelves in them is the lame madnefs,
that it would be in a beggar to brag of his
apparel, when it is nothing but vile rags and
tatters. Our Saviour's precept in this matter
muft always be remembred,Z>//y^e xvii. i o.When
you ha-ve done allthofe things which are com-
manded you^ fay^ we are unprofitable [er-
"oants, if, when we have done all, we muft
give ourfelves no better a title, what are we
then to efteem ourfelves, that are fo far from
doing any confiderable part of what we are
commanded ? Surely that worfer name of
fl'Othful and wicked fervant, Matt. xxv. a^.
we have no realbn to think too bad for us.
5. A fecond fort of Submiffion to his will S:ih,ni(pon
is that of Patience: This ftands in fufFering ^''^"^^J^J^e
his will, as that of obedience did in acting'-^ '^^'"''^^
it, and is nothing clfe, but a willing and
quiet yielding to whatever afllidionsit pieafes
D 3 God
^■t.m eaib'le Dutp or^j^anT
^i.-Mnap God to lay upon us. Thig the loiemention^
*^' ed humility will make cafy to us* for when
our hearts are throughly poflefTcd with that
reverence and eftceni ot God, it will be im-
poilible for us to grudge or nmrmur at whatr
cver he does. We iee an inflance of it in
old El}y I Sam, iii. who, after he had heard
the fad threatnings of God againil: him, of
the deftruclion of his family, the lofs of the
priefthood, the cutting off both his fons in
one dav, which w^ere all of them afflidions
of the heavieft kind : yet this one confidera-
tion, That it was the Lard, enabled him
calmly and quietly to yield to them, faying.
Let him do what feemeth bhn good^ Verfe i S.
The fame effcd it had on D^^vtd in his fufrcr-r
ings, TfaL xxxix. p. I ivas dn^nby 1 opened
not my mouthy lecaitje thou d'ldjl it. God's
doing it (ilenced all murmurings and grum-
blings in him. And lb mu|l it do in us, in
all our afflidions, if we will indeed approve
cur humility to God.
6>, For furely you will not think that child
hath due humility to his parent, or that fetr
vant to his mafter, that when they are cor^
reeled, fliall fiie in the father's or maker's
face. But this do we, whenever we grudge
and repine at that svhich God lays upon us.
But belides the want of humility in our fo
doing, there is alfo a great want of juilice in
it- for God hath, as we are his creatures,
ji right to do with us what he will \ and
there-
Of Tattence, t-^Q. 33?
thercfo/e for us to refill that rig;ht of his, is ^ynoap
the highell injuflice that can be. Nay, farther, ^ •
it is alfo the greateft folly in the world ; f^r
it is only our good that God aims at in af-
fliding us : That heavenly Father is not like
our earthly ones, who Ibmetimes corred their
children only to fatisfy their own angry hu-
mour, not to do them good. But this is fubject
to no fuch frailties ; He doth not affl'iB willing-
ly y nor grieve the children ofmen^ Lam. iii. ^'^.
They are oUr (ins, which do not only give him
juft caufe, but even force and neceffitatc him
to punifli us : He carries to us the bowels and
aiFeclions of the tendered Father. Now when
a father fees his child ftubborn and rebellious,
and running on in a couife that will cer-
tainly undo him, what greater a8: of fatherly
kindnefs can he do, than chaften and correct
him, to lee if by that means he may amend
him ? Nay, indeed, he could notbefaid to have
true kindnefs to him, if he iliould not. And
thus it is with God, when he lees us run on in
fin, either he rauft leave off to love us, and fo
leave us to ourfelves to take our own courle,
and that is the heavieft curfe that can befall
any man ; or elfe, if he continue to''lovc us,
he mull correct and punifli us, to bring us to
amendment : Therefore whenever he llrikes,
we are, in all reafon^ not only patiently to lie
under his rod, but (as I may fay) kiis it ai- rhankfui^
fo : that is, be very thankful to him, tliat he is ^''\ 'f-T
1 r 1 • t hods Lor^
pieaiea not logtve us over to our own hearts xdUom,
D 4 lulls.
4- "^m CCilbLtc Dutp of tj^cuu
'^un_d^> liijf^^ Pialm Ixxxi. 12. Bat ilill continues his
•*-^- care of us; fends affliftions as lb many mel-
fengers to call us home to himfelf. You fee
then how grofs a folly it is to murmur at
thofe firipes which are meant fo gracioufly :
it is like that of a froward patient, which
reproaches and reviles the Phyfican that
comes to cure him *, and if fuch a one be left
to die of his dileafc, every one knows whom
he is to thank for it.
7. But it is not only quietnefs, no, nor
thankfulnefs neither under afflitlions, that
Fiaiffni '^ ^^^ ^^^^ ^^ ^^^ duty in this matter : We
>:efs ««vgr niuft have Fruitfulnefs alfo,or all the reft will
the:n, ftand US in no (lead. By Fruitfulnefs I. mean
the bringing forth that which the afiii-^ions
were rent to work in us, w<s. the amendment
of our lives. To which purpofe, in time of
aiilidion, it is very neceflary for us to call
curlelves to an account, to examine our hearts
and lives, and fearch diligently what fins lie
upon us, which provoked God thus to fmite
us ; and whatfoever v/e find ourfelves guilty
of, humbly to confefs to God, and immedi-
ately to foriake for the reft ot our time.
r,i an Sorts ^' -^'^ ^ ^^^^ ^^^ concerning this duty of
of Suffer- Patience, is, that we are as much bound to it
^"^^' in one Ibrt of Sufferings, as another, whether
our SuSferlngs be lb immediately from God's
hand, that no creature hath any thing to do
in it, as ficknefs, or the like ; or whether it
be lach, wherein men are the inftruments of
afflicting
Of Tatience, &:c. 41
affliding us. For it is moft fure, when any .t-imDap
man doth us hurt, he could not do it with- II*
out God's Permiflion and Sufferance • and
God may as well make them the inftruments
of punilhing us, as do it more diredly by
himfelf : And it is but a counterfeit patience,
that pretends to fubmit to God, and yet caa
bear nothing from men. We lee holy Joi^^
who is fet forth to us as a pattern of true pa-
tience, made no fuch difference in his afflidi-
ons ; he took the lofs of his Cattle, which the
Chaldeans and Sabeans robb'd him of^ with
the very fame meeknefs with which he did
that which was confumed by fire from Hea-
ven, When therefore we luffer any thing
from men, be it never fo unjuftly in refped
of them, we are yet to confefs it is moff jufi:
in refped of God : and therefore, inftcad of
looking upon them with rage and revenge,
as the common cuftom of the world is, we
are to look up to God, acknowledge his ju-
itice in the afflidion, begging his pardon moft
earneftly for thole fins which have provoked
him to fend it, and patiently and thank-
fully bear it, till he ihall fee fit to remove
it ; ffill faying with Job^ Blejfid be the Name
of the Lord.
p. But I told you, humility contained m Suhmijp.cn
it a Submiffion, not only to his Will, but allb'^:^ -'^
to hisWifdom; that is, to acknowledge hiiu ^ ''^'
infinitely wife, and therefore, that whatever
he doth, is beft and iittcft to be done. And
this
4^ ^tjc ©UOolc Dutp of Wan
^unnap this we are to confefs both in his Commands,
^/-* and in his dilpofing and ordering of things.
mands!^ Fiift, whatlccver he commands us either to
believe or do, we are to lubmit to his vvif-
dom in both ; to believe whatlbever he bids
us believe, how impoffible foever it feems to
our Ihallovv underftandings ^ and to do what-
ever he commands us to do, how contrary
foever it be to our llelhly realbn or humour ;
and in both to conclude, that his commands
are moft lit and realbnabie, however they ap-
pear to us.
FnhisDif lo. Secondly, we arc to lubmit to his
'^efaU. wifdoni, in refped of his Difpofal and order-
ing of things ; to acknowledge he difpoles
•all things moft wifely ; and that not only in
Avhat concerns the v/orld in general, but ai-
fo in what concerns every one of us in par-
ticular : So that in what condition foever he
puts us, vve arc to alTure ourielves it is that
which is beft for us, fince he choofes it for
us, who cannot err. And therefore never to
have impatient defires of any thing in this
world, but to leave it to God to lit us with
fuch an eftate and condition, as he fees beft
for us, and there let us quietly and con-
tentedly reft ; yea, though it be fuch, as of all
others wc fnould leaft have wifhed for our-
felves. And this furely cannot but appear
very reafonable to any that hath humility ;
for that having taught him, that God is
infinitely wife, and he very fooliili, he can
never
Of Honotirhig God^ £Cc. 43
never doubt but that it is much more for hi^ rimt"'ap
good, that God fhould choofe for him, than
he for himfcif; even as it is much more for
the child's good, to have the parent choofe
for it, than to be left to thofe (illy choices it
would make for itfelf : For how many times
would it cut and burn, and mifchief itfelf, if
it might have every thing it dcfires ? And
fuch children are we; we many times eagerly
dclire thofe things which would undo us, if
we had them. Thus many times we wilh for
wealth, and honour, and beauty, and the
like; when, if we had them, they would only
.prove fnares to us, we iliould be drawn into
fjn by them : And this God, who knows aii
things, fees, though we do not ; and there-
fore oiten denies us thofe things which he
■fees will tend to our mifchief; and it is his a-
bundant mercy that he doth fo. Let us there-
;fore, whenever we are difappointed of any of
our aims and wifhes, not only patiently, but
joyfully fubmit to it, as knowing that \X. is
certainly heft for us, it being chofen by the
unerring Wifdom of our heavenly Father.
1 1. A feventh Duty to God is HONOUR, Uonom,
that is the paying him luch a reverence and
refpeO:, as belongs to lo great a Majciiy. And
this is either inward or outward : The in-
ward is the exalting him in our hearts, ha-
ving always the higheft and mofV excellent
efteem of him. The outward is the mani-
fefting and fhewing forth that inward ; and
• that
44 ^^t ilBQCiU Diitp of ^^v)dn
^tm^f that is the firft general in the whole courle
*■■- of our lives, the living like men that do in-
deed carry that high efteem of God. Now
you know, if we bear any fpecial reverence
but to a man, we will be careful not to do
any foul or bafe thing in his prefence ; and
fo, if we do indeed honour God, we fliall ab-
hor to do any unworthy thing in his fight.
But God fees all things, and therefore there
is no way to ftiun the doing it in his fight,
if we do it at all; therefore, if we do thus
reverence him, v*^e muft never at any time
do any finful thing.
Several j j^ But bcfidcs this general way of ho-
h^lurrr:g Houring God, thcrc are many particular a6ls
^wrf* by which we may honour him ^ and thcfe
ads are divers, according to the feveral par-
ticulars about which they are exercifed : For
we are to pay this Honour not only immedi-
ately to himlelf, but alfo by a due eftimation
and account of all tbofe things that nearly
relate or belong to him. Thofe are efpeci-
ally (ix; fiift, his Houfe ; fecondly, his Re-
venue or Income (as I may fay) thirdly, his
Day ; fourthly, his Word ; fithly, his Sacra-
ments ; and, fixthly, his Name : And every
one of thefe is to have fome degree of our
reverence and efteem.
/i» ^'s 13. Firft-, his Houfe, that is, the Church ;
^^■^'* which being the place kt apart for his pub-
lick worftiip, we are to look on it, though
not as holy in refped of itfclf, yet in refpecb
of
Of Honouring God^ Kc, 45
of its ule, and therefore muft not prophane it,®""^*?
by imploying it to ufes ofourown. ThisChrift **^*
hath taught us by that Ad of his, Matt. xxi.
1 2. in driving the buyers and fellers out of the
Temple, faying, My boufe is called the houfe
ofTrayer: And again, 'joJm ii. i^. Make not
7Hy Father's houfe a houfe of merchandije.
By which it is clear. Churches are to be ufed
only for the Service of God ^ and we are to
make that the only end of our coming thi-
ther, and not to come to Church as to a mar-
ket, to make bargains, or difpatch bufincffes
with our neighbours, as is too common a-
mong many. But whenever thou entreft the
Church, remember that it is the houfe of God,
a place where he is in an efpeclal manner
prefent, and therefore take the counfel of the
wife man, Ecclef v. i. and keef thy foot 'when
thou goefl into the houfe of God^ that is, be-
have thyfelf with that godly ?iwe and re-
verence, which belongs to that great Majefty
thou art before : Remember that thy bujincfs
there is to converfe with God \ and therelore
fliut out all thoughts of the world, even of
thy moft lawful bulinefs, which, though they
be allowable at another time, are here fin-
ful. How fearful a guilt is it then to en-
tertain any fuch thoughts as are in them-
felves wicked ? It is like the Treafon of 7/^-
• das^ who pretended indeed to come to kifs
his Mafter, but brought with him 1 band of
foldiers to apprehend him, Matt. xxvi. We
make
4^ €|}e m\}o\t Durp of 93an,
0ii«Dap make a fhew in our coming to Church of fer-
II* ving and woiihipping God • but v/e bring
with us a train of his enemies to provoke
and defpite him. This is a wickedncfs that
may outvy the profanenefs of thefe days, in
turning Churches into flables ♦, for linful and
polluted thoughts are much the worfe fort
of beafts,
/efiomf' ^4' The fecond thing to which refped
belongs, is his revenue or income ; that is,
whatfoever is his peculiar pofleffions, fct apart
for the maintenance of thofe that attend his
fervice: Thofe were the priefts in time of
the law, and minifters of the Gofpel now
with us. And whatever is thus fet apart, wc
muft look on with fuch refpecl, as not to dare
to turn it to any other ufe. Of this fort, fome
are the free-will-offerings of men, who have
fometimes of their own accord given fome of
their goods or land to this holy ufe- and
■ whatfoever is fo given, can neither by the
perfon that gave, nor any other, be taken
away, without that great fin of Sacrilege.
15. But befides thefe, there was among
the Jevvs, and hath always been in all Chrifti-
an nations, fomething allotted by the law
of the nation, for the fupport and mainte-
nance of thofe that attend the Service of God.
And it is but juft and neceflary it fhould be fo,
that thoi^, who by undertaking that calling
are taken off from the ways of gaining a live-
lihood in the world, fnould be provided for
4. by
Of Sacrilege^ 6Cc. 47
by them whole iouls they watch over: iVnd ^iJiiCia>>
therefore it is nioit reaibnabie, which the A- II.
poftle urges in this matter, i Cor. ix. 11, If we
ha'uefown unto you jprittial things^ is it a
great thing if we jball rea^ your cardial'
things? that is, it is moil unrealbnable lor men
to grudge the bellowing a few carnal things,
the outward neceflaries of this temporal lite,
on them, Irom whom they receive fpiritual
things, even inftrudion, and ailiftance to-
wards the obtaining of an eternal life.
16. Now whatioeveris thus appointed for cj^^^^^,^,
this ulc, may by no means be employed to Sm of ^a-
any other : And therefore thofe tithes, which ^"^'■^^*
are here by law allotted for the maintenance
of the Minillry, muft by no means be kept
back, nor any tricks or fhifts ulcd to avoid
the payment, either in whole or in part. For,
lirft, it is certain, that it is as truly thett, as
any other robbery can be: Miniiters having
right to their tithes by the fame law, which
gives any other man right to his eftate. But
then, lecondiy, it is another manner of rob-
bery than wc think of, it is a robbing of God,
whofe fervice they were given to maintain :
and that you may not doubt the truth of
this, it is no more than God himfelt hath
faid of it, MaL iii. 8. fVtll a man rob God?
Tet ye ha^di robbed me : Tet ye Jay^ IVherein
have we robbed thee ? in tithes and ojfermgs.
Here it is molt plain, that in God's account
the withholding tithes is a robbing of him^
And
48 €1)0 mWt Duty of ^an> .
^anOap And, if you pleafe, you may in the next verfe
II. fee what the gain of this robbery amounts to;
Te are curfedwith a curfe. A curfe is all is
gotten by it ; and common experience fhews
us, that God's vengeance doth in a remark-
able manner purfue this fin of Sacrilege,
whether it be that of withholding tithes, or
the other of feizing on thofe polTellions,
which have been voluntarily confecrated to
5'^eP«- God. Men think to enrich themfelves by
ti'j menu j^^ ^^^ -^ ufually proves diredly contrary ;
this unlawful gain becomes fuch a canker in
the eftate, as often eats out even that we
had a juft title to : And therefore, if you
love (1 will not fay your fouls, but) your
eftates, preferve them from that danger, by
a ftrict care never to meddle with any thing
fet apart for God.
^he Times 1 7. A third thing, wherein we are to
yor£«.yer-£xprefs our reverence to God, is, the hallow-
ing of the Times fet apart for his fervice :
He who hath given all our Time, requires
fome part of it to be paid back again, as a rent
or tribute of the whole. Thus the Jews kept
holy the feventh day, and we Chriftians the
Sunday y or Lord'sDay ; the^eicj were in their
Sabbath efpecially to remember the Creation
of the world, and we in ours the Refurre£lion
of Chrift, by which a way is made for us in-
Urd'sDay^^ that better world we expert hereafter. Now
this day thus fet apart, is to be imploy-
cd in the Worlhip and Service of God, and
I that
Of the Lord's Day. 49
that firft more Iblemnly and publickly in the ©ij^^ap
congregation ; from which no man muft then *■'■•
ablent himfelf without a juft caufe^ And,
fecondly, privately at home; in praying with,
and inftruding our families j or elfe in the
yet more private duties ot the clofet, a man's
ov<n private prayers, reading, meditationj
and the like.
And that we may be at leifure for thefe,
a reft from all worldly bufinefs is command-
ed ; therefore let no man think, that a bare
reft from labour is all that is required of hira
on the Lord's Day • but the time which he
faves from the works of his calling, he is to
Uy out on thofe fpiritual duties : For the
Lord's Day was never ordained to give us a
pretence for idlenefs, but only to change our
imployment from worldly to heavenly ^ much
lefs was it meant, that by our reft Irom our
callings, we fhould have more time free to
beftow upon our fins, as too many do, who
are moie conftant on that day at the ale-
houfe, than the Church. But this reft was
commanded^ firft^ to ftiadow out to us that
reft from fin, which we are bound to all the
days of our lives ; and, fecondly, to take us
off" from our worldly bufinefs, and to give us
time to attend the fervice of God, and the
need of our fouls.
1 8. And furely, if we rightly confider it,-
it is a very great benefit to u?, that there is
fuch a fet time thus weekly returning for that
J£ purpofc.
jo. CQc COet)cie S)utp of tl^an>
*S)unoap purpole. We are very intent and bufy upon
•*-^* the world ; and, if there were not Ibme futb
time appointed to our hands, it is to be
doubted, we fhould hardly allot any our
lelves : And then what a ftarved condition
muft thefe poor fouls of ours be in, that Ihall
never be afforded a meal? Whereas now
there is a conftant diet provided for them ;
every Sunday, if we will conicionably im-
ploy it, may be a Feftival-day to them, may
bring them in fuch Ipiritual food, as may
nouriih them to eternal life. We are not to
look on this day with grudging, like thofe in
j^mos viii. 5. who ask, ff/jcj^ will the Sab-
bath he gone^ that in'e may fet forth wheat r^
as if that time were utterly loft, which
were taken from our worldly bufinefs :
But we are to confider it, as the gainfulleft,
as the joyfulleft day of the week • a day
of harveft, wherein we are to lay up in ftore
' for the whole week, nay, for our whole
lives.
^heFeajis 15). But bcfidcs this of the Vv^eckly Lord's
"^l^^.r f)ay, there are other times, which the Church
hath let apart for the remembrance of fome
fpecial mercies of God, fuch as the Birth and
Refurreciion of Chrift; the Defcent of the Ho-
ly Ghoft, and the like : And t^efe days we
are to keep in that manner, which the Church
liath ordered, to wit, in the lolemn worihip
of God, and in particular thankfgiving for
rlrat Ipccial bleffing we then remember. And
furely
The Feap of the Church, ^c. ji
lurely whoever is truly thankful for thole 5'»'|'^sp
lich mercies, cannot think it too much to '
fet apart ibme few days in a year for that
pur pole.
But then we are to look that our feafts be
truly fpiritual, by imploying the day thus
holily, and not make it an occafion of in-
temperance and diforder, as too many, who
confider nothing in Chrijimas, and other good
times, but the good cheer and jollity of
them : For that is doing defpite, inflead of
honour, to Chrift, who came to bring all pu-
rity and fobernefs into the world ; and there-
fore muft not have that com.ing of his remem-
bred in any other manner.
20. Other days there are alfo fet apart in
memory of the Apoftles, and other Saints,
wherein we are to give hearty thanks to
God for his Graces in them ; particularly,
that they were made inftruments of reveal-
ing to us Chrift Jefits^ and the way of fal-
vation, as you know the Apoftles were by
their preaching throughout the world. And
then farther, we are to meditate on thole
examples of holy life they have given us,
and ftir up ourfelves to the imitation thercotL
And whoever does uprightly fet himfelf to
make thefe ufes of thefe fcveral holy-days,» •
will have caufe, by the benefit he fliall find
from them, to thank, and not to blame the
Church for ordering them.
E 2 21. Another
^unDa^ 21. Another fort of days there are, which
11, ^Q a^j^e likewife toobferve; and thofe are
~ %?J- days of Falling and Humiliation : And what-
ever of this kind the Church enjoyns, whe-
ther conftantly at fet times of the year, or
upon any fpecial or more fudden occafion,
we are to obferve in fuch manner as fhe di-
reds ; that is, not only a bare abftaining from
Meat, which is only the body's punifhment,
but in affliding our fouls, humbling them
deeply before God, in a hearty confeffing
and bewailing of our own and the nation's
fins, and earneft prayer for God's pardon and
forgivenefs, and for the turning away of
thofe judgments, which thofe fins have called
for : But above all, in tarmng ourfehes from
our [ins^ lojiong the bands of w'lckednefs^ as
Ifaiah fpeaks, Chap. Iviii. 6. and exercifing
ourfelvcs in works of mercy, dealing our
hread to the hungry^ and the like, as it
there follows.
Ged'iU'crd ^2. Fourthly, vre are to exprefs our reve-
rence to God, by honouring his Word \ and
this we muft certainly do, if we do indeed
honour him ; there being no furer fing of our
defpifing any perfon, than thefetting light by
what he fays tons: As on the contrary, if
we value one, every word he fpeaks will be
of weight with us. Now this Word of God
is ^xprefly contained in the Holy Scriptures,
^h3 HsJy the Old and New Tcftamenr, where he fpeaks
&riptures. ^^ ^^^ ^^ ^^^^ ^^ j^j^ ^^jll^ ^^j ^^^ dutV. And
therefore
Of God's Word, ac 53_
therefore to this Word of his we are to bear S>unoa?
a wonderfuf relpe^b, to look upon it as the
rule by which we muft frame all the adions
of our life: and to that end to ftudy it much,
to read in it as often as we can ^ if it may
be, never to let a day pafs us without read-
ing, or hearing fome part of it read*
23. But then that is not all : We muft not
only read, but we muft mark what we read;
we muft diligently obferve what duties there »
are, which God commands us to perform;
what faults they are, which God there char-
ges us not to commit, together with the re-^
wards promifcd to the one, and the punifti-
ment threatncd to the other. When we have
thus marked, we muft lay them up in our
memory,, not fo loolely and careleily, that
they ftiall prefently drop out again : But we
muft fo faften them there, by often thinking
and meditating on them, that we may have
them ready for our ufe. Now that ufe is the
direding of our lives; and therefore, when-
ever we are tempted to the committing of'
any evil, we are then to call to mind. This is
the thing which in fuch a Scripture is forbid-
den by God, and all his vengeances threatned
againft it : And fo in like manner, when any
opportunity is offered us of doing good, to
remember, This is the duty which I was ex-
horted to in fuch a Scripture, and llich glori-
ous rewards promifed to the doing of it: And
by thefe conliderations ftrengthen oarfclves
E 3 for
€t!e m\)Qlt: Duts? ct ®an*
g)uiinaj' for refrftance of the evil, and performances of
^^' the good.
24. But befides this of the written Word,
it hath pleafed God to provide yet farther for
our inftru^ion by his miniliers, whofe office
it is to teach us God's will, not by faying any
thing contrary to the written Word (for
whatfoever is fo, can never be God's will)
but by explaining it, and making it eafier to
our undcrftandings, and then applying it to
our particular occafions, and exhorting and
ftirring us up to the practice of it : All which
is the end at which firft their catechizing, and
then their preaching aimeth. And to this we
are to bear alfo a due refpeft, by giving di-
ligent heed thereto, not only being prefent at
catechizings andfermons^ and either fleep out
the time, or think of fomewhat elfe, but care-
fully marking what is faid to us. And fure-
ly, if we did but rightly confider how much
it concerns us, we (hould conclude it very
realbnable for us to do fo.
frJi'''^''" ^i- For firft, as to that of Catechizing, it
is the laying the foundation upon which all
Chriftian practice muft be built; for that
is the teaching us our duty, without which
it is impolTible for us to perform it. And
though it is true, that the Scriptures are the
fountains from whence this knowledge of du-
ty muft be fetched, yet there are many, who
are not able to draw it from this fountain
thcmfelyes ; and therefore it is abfolutely ne-r
ceflary
Z'r'if
Of God's Word, tUc. S3
■cefLiry it fhould be thus brought to them by S>unciap
others. ^ '
0.6. This Catechizing is generally looked
on as a thing belonging only to the youth \
and fo indeed it ought, not becaufe the oldeft
are not to learn, if they be ignorant, but be-
caufe all children fhould be fo inftruded,
that it fhould be impoflible for them to be
ignorant when they come to years. And it
nearly concerns every parent, as they will
free themfelves from the guilt of their chil-
drens eternal undoing, that they be careful
to fee them inftrucled in ail ncceflary things :
To which purpofe it will be fit early to teach
them fome fhort Catechifm ; of which fort
none fo fit as the Church -Catechifm. Yet
are they not to reft on,thefe endeavours of
their own, but alfo to call in the Minifter's •
'help, that he may build them up farther in
Chriftian knowledge.
27. But, alas ! it is too fure, that parents
have very much neglected this duty ; and
by that means it is that fach multitudes of
men and women, that are called Chriftians,
know no more of Clirifl, or any thing that
concerns their own fouls, than the meercft
Heathen.
28. But although it were their parents fault
that they were not inftrufted when they were
young, yer it is now their own, if the)'- re-
main ftill ignorant : And it is fure it wiU be
their own ruin and mifery, if they wilfully
E 4 con-
i^ Cpe m\)o\t Dutp of ^^an>
^U'loa^ continue lb. Therefore, whoever he be, of
**■• what age or condition foever, that is in this
ignorant eftate, or in any fuch degree of it,
that he wants any part of necelFary faving
knowledge, let him, as he loves his foul, as
ever he would elcape eternal damnation, {cek.
out for inftruQion, and let no fear of Ihame
keep any from it. For, firfl, it is certain, the
ftiame' belongs only to the wilful continuing
in ignorance, to which the defire of learning
jsdiredly contrary; and is fo far from afhame-
ful, that it is a moft commendable thing, and
will be fure to be fo accounted by all wile
and good men. But, lecondly, fuppofe fome
prophane fenfelefs people Ihould deride it,
yet fare that fhame were in all reafon to be
undergone joyfully, rather than venture on
that ponfufion of face, which will at the day
of judgment befal thofe, who, to avoid a lit-
tle falie fhame amongft men, have gone on in
a wilful ignorance of their duty ; which ig-
norance will be fo far from excufing any fins
they fhall commit, that it adds one great and
heavy fin to all the reft, even the defpifing
that knowledge which is offered to thern.
How heinous a fin that is, you may learn in
the firft chapter of the Trover bs\ where ha-
ting knowledge^ ver. i^, is faid t© be the thing
that draws down thole fad vengeances fore-
mentioned, even God's forfaking men, laugh-
ing at their calamity, inftead of helping
them; Which is of all other conditions in
the
Of God's Word^ SCc. 57
the world, the moftmiferable; and furely they S>uiiDap
are madly defperate, that will run themfelves •*■*•
into it.
1^. As for thole, who have already this
foundation laid by the knowledge of the
grounds of Chriftian Religion, there is yet
for them a farther help provided by Preach- Preadwi.
ing : And it is no more than needs : for, God
knows, thofe that underfland their duty well
enough, are too apt to forget it ; nay, fome-
times, by the violence of their own lufts,
to tranfgrefs it, even when they do remem-
ber it: And therefore it is very ufeful we
Jhould be put in mind of it, to prevent our
forgetting, and alfb often exhorted and aC
lifted to withftand thofe lufts, which draw
us to thofe tranfgreflions. And to thele pur-
pofes Preaching is intended, firft, to warn us
to be upon our guard againft our fpiritual
enemy, and then it fiirnifh us with weapons
for the fight ; that is, fuch me^ns and helps
as may beft enable usto beat off temptations,
and get the victory over them.
30 Since therefore this is the end of
Preaching, we muft not think we have done
our duty, when we have heard a fermon, tho'
never fo attentively ; but we muft lay up in
our hearts thole inftru6i:ions and advices we
there meet with, and ufe them faithfully
to that end of overcoming our fins. Therer
fore whenever thou comeft to the phyfician
of thy foul, do as thou wouldft with the
phyfician
5^ €f?e mWt Duty of ^an>
^-^miDa}' phyiician of thy body ; thou comeft to him
^^' not only to hear him talk, and tell thee what
will cure thee, but alfo to do according to
, his dh^edions : And if thou doft not fo here,
thou art as vain as he that expeds a bare re-
' ceipt from his doQ:or fhould cure him, tho' he
never make ufe of it: Nay, thou art much
more vain and ridiculous ; for that, though it
do him no good, will do him no harm • he
lliall never be the worfe for having been
taught a medicine, though he ufe it not : But
in thefe fpiritual receipts it is otherwifc ^ if
we ufe them not to our good, they will do
us a great deal of harm ; they will rife up in
judgment againft us, and make our con-
demnation fo much the heavier. Beware
therefore not to bring that danger upon thy
lelf ^ but when thou haft heard a lermon, con-
iider with thyfelf what dire£l:ions there were
in it, for enabling thee to efchew evil, or to
do good. And if there were any thing efpe-
cially concerned thine own bofom iin, lay that
clofe to thy heart, and all the week after make
it matter of meditation ; think of it, even
vv^hilft thou art at thy work, if thou wanteft
other time ; and not only think of it, but
fet to the pradife of it, do what thou wert
advifed to, for the fubduing fms, and quicfc-
ning grace in thee. Finally, look carefully to
pradife the counfel of the Apoftle, Ja7fi. i.
2 2. Be ye doers of the Word^ and not hearers
onlyy decemng your own fehcs. To hope for
good
Of God's Wordy acc. 55^
good from the Word, without doing it, is, it -^u»iDav'
feems, nothing but a deceiving ourfelves : Let ■^•*-'
us never therefore meafure our godiinefs by the
number of Sermons which we hear, as if the
hearing many were the certain mark of a good
Chriftian; but by the (lore of fruit we bring
forth by them, without which all our hearing
will ferve but to bring us into that heavier
portion of flripes, which belongs to him that
knows his Mafters will^ and does it noty
Luke xii. 47. But this reverence, which is due
to preaching, we mull not pay to all that is
now a-day s called lo ; for,God knows, there are
mzuy falfe fro f bets gone out into the world^ as
the Apoftle fpeaks, i ^'john iv. i. And now, if
ever, is that advice of his neceflary. To try the
jfirits whether they he of God. But what I
have faid, I mean only of the Preaching of
thole, who firft have a lawful calling to the
office ; and fecondly, frame their doctrine ac-
cording to the right rule, the written Word
of God. But if any man fay, he is not able to
judge whether the dodlrine be according to the
Word, or no, let him at leaft try it by the
common known rules of duty, which he doth
underftand j and if he find it a dodrine giving
men liberty to commit thofe things which
are by all acknowledged fins, fuch as rebel-
lion, injuftice, unmercifulnefs, uncleannefs, or
the like, he may conclude it is utterly con-
trary to God and his Word • and then abhor-
rence^ and not reverence, belongs to it.
31. Fifthly, .
<5o Cbe mpolc Dutp of y^aii
^^uiiDap 3 1. Fifthly, wc are to exprefs our honour-
y* ing of God by reverencing his Sacraments :
mfw//!'^'^'^Thofe are two, BaptjTm, and the Supper of
the Lord. And this we are to4e^ firil, by
our high efteem of them* fecondly, by 6ur
reverent ufage of them : We are firft to prizfe
them at a high rate, looking on them as the
inftruments of bringing to us the greatell
bleflings we can receive. The firft of them,
Baptifm, that enters us into covenant with
God, makes us members of Chrift, and fo
gives us right to all thofe precious benefits
that flow from him, to wit, pardon of fin,
fandifying grace, and Heaven itieif, on con-
dition we perform our parts of the covenant.
And as for the Lord's Supper, that is not
only a fign and remembrance of Chrift and his
death, but it is a(Elually the giving Chrift, and
all the fruits of his death, to every worthy
receiver *, and therefore there is a moft high
eftimation and value due to each of them.
n.D *.r 3i. And not only fo, but, in the fecond
place, we mull ft\ew our reverence m our
ufage of them j and that, firft, Before ; fe-
condly, At • thirdly, After the time of re-
ceiving them. It is true, that the Sacrament
of Baptifm being now adminiftred to us
when we are infants, it is not to be expected
of us, that we ftiould in our own perfons do
any thing, either before or at the time of re-
ceiving it : Thofe performances were ftridly
required of all perfons, who were baptized
when
7 he Fow of Baftijm^ &Cc.
when they were of years. But for us, it fuffi- /^uaoap
ces to give us this right to Baptifm, that we ^^*
are born within the pale of the Church, that
is, of Chriftian parents; and all that is re-
quired at that time, is what we can only per-
form by others, they in our flead promiling,
that when we come to years, we wiii per-
form our parts of the covenant. But by how-
much the lefs we are then able to do fo much,
the greater bond lies on us to perform thofe
after duties required of us, by which we are
to fupply the want of the former,
^'^. Now if you would know what thofe 5-;^^ ^r^^.
duties are, look over thofe promifes, which b«;'/'>j.
your god-fathers and god-mothers then made in
your name, and you may then learn them. I
cannot give you them in a better form than that
of our Church's Catechifm, which tells us,
Jhat our god-fathers and god-mothers didj^ro^
mifs afidvow three things in our names ; firft,
that we fhould forfake the Devil and all his
works ^ thefomfs and 'vanities of this wicked
worlds and all the fmful lufts of the flefh.
Where by theDevil is meant, firfi:,the worfhip- *
ping of allfalfe gods, which is indeed butwor-
fhipping the Devil ; a fin, which at the time
of Chrift^s coming into the world, was very
common, moft part of mankind then living
in that vile idolatry. And therefore, when
Baptifm was firft ordained, it was but need-
ful to make the forfaking of thofe falfe gods a
principal part of the vow. And though thofe
falfe
<5a €\)t m\)G\t I)utv of iidm
.^.irnriap falfe worfliips are now much rarer; yet there
^*- was one fpeclal part of them, which may be
feared to be yet too common among, us ^ and
that is, all forts of uncleannefs, which though
we do not make ceremonies of our religion, as
the Heathens did of theirs, yet the commit-
ting thereof is a moft high provocation in God*s
eyes, fuch as drew him to deftroy whole cities
with pre and brimft 0716^ as you may read, Ge;?.
xix. m.y^the whole world with water fi^n. vi,
and will not fail to bring down judgments,
and ftrange ones, on any that continue there-
in : And therefore the forfaking them well de-
ferves to be looked on as an efpecial part of
this promife. Befides this, all dealing with
the Devil is here vowed againft, whether it
be by pradifing witchcraft ourfelves, or con-
fulting with thofe that do, upon any occafion
whatever, as the recovery of our health, our
goods, or whatever elfe ; for this is a degree
of the former fin, it is the forfaking of the
Lord, and fetting up the Devil for our God,
whilft we go to him in our needs for help.
34. But we alfo renounce all the works of
the Devil; and thofe are either in general all
thofe that the Devil tempts us to, or elfe
thofe particular kinds of fin, which have moft
of his image on them; that is, thofe which
he himfclf moft pradifes; fuch are pride
(which brought him from being an angel
of liffht, to the accurfed condition he is now
in) and lying : He is, as our Saviour faith,
^ John
#
Ihe Vow of Baft if m, &Cc. 63
Jo/j/t viii. ^^.J^lyar^ andtbe father of h ; and ^^'"^-It?
ibch alfo are malice and envy, efpecially kill- ^*'
ing and deftroying of others, for he was a ;«^r-
derer from the beginnings John viii. 44. But
above all, there is nothing wherein we become
fo like him, as in tempting and drawing others
to fin, which is his whole trade and bufinefs ^
and if we make it any part of ours, we be-
come like that roaring lion^ that goes about
fee king whom he 7nay devour ^ i Pet. v. 8.
•3^^, The fecond thing we vow to forfake is,
t\iQfom])s and vanities of this wicked worlds
By the pomps and Vanities there are feveral
things meant 7 fome of them fuch as were
ufed by the Heathens in fome unlawful fports
of theirs, wherein we are' not now fo much
concerned, there being none of them remain-
ing among us ; but befides that, there is
meant all excefs, either in diet, or fports, or
apparel, when we keep not thofe due mea-
fures, which either by the general rules of
fobriety, or the particular circumftances of
our qualities and callings, we are bound to.
Next, by the wicked world we may under-
ftand, firft, the wealth and greatnels of the
world, which though we do not fo totally re-
nounce, that it is unlawful for a Chriftian to
be either rich or great, yet we thus far pro-
mile to forfake them, that we will not fetour
hearts upon 'them, nor either get or keep
them by the leaft unlawful means. Secondly,
by the vvicked world we may underftand the
companies
64 €lje mWt Durp of g^an.
^unDap companies and cuftoms of the wotid, Which,
1^» fo far as they are wicked, we here renounce ;
that is, wc promife never to be drawn by com-
pany to the commiffion of a fin, but rather to
forfake the molt delightful company, than to
be enfnared by it ; nor yet by cuftom, but ra-
ther venture the Ihame of being thought firi-
gular, ridiculous perfons, walk as it were in a
path by ourfelves, than put ourfelves into
that broad way that leads to deJiruBion^ by
giving ourfelves over to any finful cuftom,
, how common foever it be grown. If this
part of our Vow were but throughly confi-
dcred, it would arm us againft moft of the
temptations the world offers us ; company and
cuftom being the two fpecial inftruments by
which it works on us,
0,6. A third thing we renounce is, all the
finful lufts 6>ftheflefh\ where the flefh is to be
underftood in that fenfe, wherein the Scripture
often ufes it, for the fountain of all difordered
affediorts : For though thofe unclean defircs,
which we ordinarily call the lufts of the flefti,
are here meant, yet they are not the only
things here contained, there being divers o-*
ther things which theScripture calls the works
of the iiefb\ I cannot betrer inform you of
them, than by fetting down the lift St. ^aul
gives of them, GaL v. i5>, 20, 21. Now the
works of the flefh are man'tfeft^ which are
thefe^ adultery fornication^ uncleannefs^ lafci-
"vioufhefsjidolatry^witchcraft^hatred^ and 'ua-*
4: rianciy
The Vow of Baftijm^ 6Cc. ^S
riance^ emulations^ wrath^ ftr'ife^ [editions^ ^iini^ap
her e fie s^ envyhigs^ m urders , dnmkennefs^ re vel-
I'mgs^ andjiicb like. This, with thofe other de-
fciiptions you will find fcattered in feveral pla-
ces of Scripture, will ftiew you, there are ma-
ny things contained in this part of yourVovv •
the forlaking all the finful lulls of the ilefh.
"^y. The lecond thing our godfathers and
godmothefs promiied for us, was, that we
Jljould believe all the articles of the Chriftian
Faith* Thefe we have fummcd up together
in that which we call the Apoftles Creed :
which fince wc promife to believe, we are
luppofed alfo to promife to learn them ; and
that not only the words, but like wife the
plain fenfe of them : For who can beh'eve
w^hat he either never heard of, or knows not
any thing of the meaning of it ? Now by
this believing is meant not only the confent-
ing to the truth oi them, but alfo the living-
like them that do believe. As for example,
our believing that God created us, fhould
make us live in that fubje£lion and obedience
to him, which becomes creatures to thek*
Creator ^ the believing that Chriil: redeemed
us, fhould make us yield up ourfclves to
him as his purchafe, to be difpofed of wholly
by him, and imployed only in his fervice.
The believing a judgment to come, fhould
give us care fo to walk, that we may not
be condemned in it ; and our believing the life
eyerlafting, fhould make us diligent fo to
F imploy
66 Cl3e mSMz Dutp of :T^an.
;5^imr)a)) imploy our fhort moment of time here, that
Al' our everlafting life may be a lite of joy, not
of mifery to us. In this manner, from all
the Articles of the Creed we are to draw mo-
tives to confirm us in all Chriftian pradice,
to which end it is, that our learning and be-
lieving of them tends ; and therefore without
it we are very far Irom making good this
part of our Vow, the belh^'Smg all the ar-
ticles of the Chr'jjtian Faith.
' 3S. The laft part of our Vow is, that we
jloould keep God's Holy Will and Command^
ments^ arid is; a Ik in the fame all the days of
our lives. Where by our keeping God's Holy
Will and Commandments is meant our doing
of all thofe things,which he hath made known
to us to be his will we fhould perform ; where-
in he hath given us his holy word to inftru£l
.us, and teach us, what it is that he requires
of us; and now he experts that we fhould
faithfully do it, without favouring ourfelves
in the breach of any one of his commands. And
then in this intire obedience we muft walk
all the days of our lives ; that is, we muft go
on in a conftant courfe of obeying God ; not
only fetch fome few fteps in his ways, but
walk in them, and that not for fome part of
our time, hut all the days of our lives y never
turn out of them, but go on conftantly in
them, as long as we live in this world.
Ihsp'H 3 p. Having now thus briefly explained to
^^;?^you this Vow'made at your BAPTISM, all
(^'B^iptifm. I ibali
Of the Baft'ilmal Vow, SCc^ ^
I fliall add concerning it, is only to remem- ^m^^ap
ber you, how nearly you are concerned in
the keeping it : And that, firft, in refped: of
juftice ; fecondly, in relpect of advantage and
benefit. That you are in juftice bound to it,
1 need fay no more, but that it is a promifc ;
and, you know, juftice requires of every man
the keeping of his promife. But then this is
of all other promifes the moft folemn and
binding \ for if is a Vow, that is, a promife
made to God ; and therefore we are not on-
ly unjuit, but forfworn, whenever we break
any part of it.
40. But fecondly, we are alfo highly con-
cerned to keep it, in refpe^t of our own be-
nefit. I told you before, that Baptilm en-
tered us into covenant with God ; now a co-
venant is made up of two parts, that is, fbme-
thing promifed by the one party, and fome-
thing by the other of the parties that make
the covenant : And if one of them break his
part of the covenant, that is, perform not
v/hat he hath agreed to, he can in no reafon
look that the other fhould make good his.
And fo it is here, God doth indeed promife
thofe benefits before-mentioned, and that is
his part of the covenant. But then we alfo
undertake to perform the feveral things con-
tained in this Vow of Baptifm, and that is
our part of it ; and unlefs we do indeed per-
form them, God is not tied to make good his,
and fo we forfeit all thofe precious benefits
F 2 and
68 uiOe mMt I^utp of a^an,
Si'U.iua^ and advantages, we are left in that natural
^^' and miferable eftate oioMxs^cb'tldren ofwratb^
enemies to Qod^ and heirs of eternal damna-
tion. And now what can be the pleallire that
any or all fins can afford us, that can make
u s the leafl degree of recompence for fuch a lols „
the lofs of God's favour and grace here, and
the lofs of our own fouls hereafter? For as out
Saviour faith, Mark viii. 3(5. What (Id all it
profit a maUy if Jjs [ball gain the ^'j:; hole worlds
and lofe his o'dvnfoul ? Yet this mad bargain
we make, whenever we break any part of this
our Vowof Baptifm. It therefore mofl nearly
concerns us to confider fadly of it, to remem-
ber that every fin we commit, is a dire£l:
breach of this our Vow : and therefore when
thou art tempted to any fin, feem it never fo
light, fay not of it, as Lot did o{ Zoar^ Gen',
xix. 2 0. Is it not a little one ? But confider,
that whatever it is, thou haft in thy Baptifm
vow^ed againft it j and then be it never fo
little, it draws a great one at the heels of it,
no lefs than that of being forfvvorn, which
whoever commits, God hath in the third
Commandment pronounced, He 'will not- hold
him guUtlefs. And that we may the better
keep this Vow, it will be very ufeful often
to repeat to ourfelvcs the feveral branches
of it, that fo we may ftill have it ready m
our minds to fet againft all temptations ; and
furely it is fo excellent a weapon, that if we
do not either caft it afide, or ufe it very neg»
iigently
0/ ^/-^g Lord's Suffer, ^c. 69
ligently, it will enable us, by God's help, to ^^f^^
put to flight our fpiritual a'dverfary. And *
this is that reverence we are to pay to this
firil Sacrament, that of Baptifm.
SUNDAY III.
Of the Sacrament of the Lord's Stifpr ; of
T reparation before, as Examination', of
Repentance, Faith, Obedtence ; of Duties
to be done at the Recefuing, and after^
wards, ^c.
Sea. I. ]V1 OW follows the reverence due to If f;'^''
J^%^ the Sacrament of the LORD'S '^^ *
SUPPER ; and in this 1 muft follow my firfi
divifion, and fet down, lirft, what is to be
done Before, fecondiy, At; and, thirdly, Af-
ter the time of receiving ; for in this Sacra-
jnent we cannot be excufed from any one of
theie, though in the former we are.
2. And firil, for that which is to be done .77,;^^^ ,^
Before; St. ^aul tells us, it is Examination, ^^^^^^-ie-
I Cor xi. 1%. But let a man examine himfeli'J.''^^^'*''^
and jo let him eat of that bread, and drink
of that cup. But before I proceed to the par-
ticulars of this Examination, i mull in the ^xamwa-
gc-neral tell you, That the fpecial bufinefs we
have to do in this Sacrament, is to repeat and
renew that covenant we made with God in
our Baptifm •, which we having many ways
grievcully broken, it pleafes God in his great
F 3 «iercy
tion.
70 eoe m\)o{e Dutp of -^an.
?S)un?ap niercy to luffcr us to come to the renewing of
■*-^^* it in this Sacrament ; which, if we do in fin-
cerity of heart he hath promlfed to accept
us, and to give us all thofe benefits in this,
which he was ready to beftow in the other
Sacrament, if we had not by our own fault for-
feited them. Since then the renewing of our
covenant is our bufmefs at this time, it fol-
lows, that thefe .three things are neceifary to-
wards it ; firft, That we underftand what the
covenant is ; fecondly. That we confidcr what
our breaches of it have been : and thirdlv.
That we refolve upon a ftrid obfervance of
it for the reft of our life. And the trying our-
lelves in every one of thefe particulars, is that
Examination which is required ot us, before
we come to this Sacrament.
3. And, firft, we are to examine, whether
we underftand what this covenant is : This
is exceeding neceflfary, as being the founda-
tion of both the other ^ for it is neither poC-
lible to difcover our paft fins, nor to fettle
piirpofes againft them for the future without
it. Let this therefore be your firft bufinefs ;
Try whether you rightly underftand what
that covenant is which you entered into at
your Baptifm ; what be the mercies promiled
on God's part, and the duties on ours. And
becaule the covenant made with each of us
in Baptifm, is only the applying to our parti-
culars the covenant made by God in Chrift
With all mankind in generai, you are to con-
fider
Of the .Lord's Stiff er, Kc. 71
fi Jer whether you underftand that : If you do x^ij'^^'?
not, you muft immediately leek for inftrucbion
in it ; and till you have means of gaining
better, look over what is briefly faid in the
entrance to this Treatife, concerning the
SECOND COVENANT, which is
the foundation of that Covenant, which God
makes with us in our Baptifm. And becaule
you will there find, that obedience to all
God's commands is the condition required of
us, and is alfo that which we exprefly vow
in our Eaptifm, it is neceflary you fhouM
likewifc know what thofe commands of God
are. Therefore, if you find you are ignorant
of them, never be at reft, till you have got
yourfelf inftrud^d in them, and have gained
fuch a meafure of knowledge, as may dire£l
you to do that Whole Duty of Man which
God requires. And the giving thee this in-
ftruction is the only aim of this Book, which
the more ignorant thou art, the more earneft-
ly I fhall intreat thee diligently to read. And
if thou haft heretofore approached to this ho-
ly Sacrament in utter ignorance of thefe ne-
<;eirary things, bewail thy fin in fo doing, but
prefume not to come again, till thou haft, by
gaining this neceffary knowledge, fitted thy-
felf for it ; which thou mull haften to do :
For though no man muft come to this Sacra-
ment in fuch ignorance, yet if he wilfully
continue in it, that will be no cxcufj to hiui
for keeping from this holy Table.
F 4 4. The
72 Ci)c m\)Q\t Dutp of ^an
^imDap 4. The fecond part of our examination is
■*-^f» concerning our breaches of this covenant j
and here thou wilt find the ufe of that know-
ledge I Ipcak of: For there is no way of dii-
Sitis. covering, what our fins have been, but by
trying our actions by that which fhould be
the rule of them, the law of God. When
■ therefore thou fetteft to this part of examina^
Several tion, remember what are the feveral branches
Svrts. of thy duty, and then ask thy own heart in
every particular, how thou haft performed
it. And content not thyfelf with knowing
in general, that thou haft broken God's law,
but do thy utmoft to difcover in what parti-
culars thou haft done fo. Recall, as well as
thou canft, all the paffages of thy life, and in
each of them confider what part of that d*iity
hath been tranfgrefled by it. And that not
only in the grofTerad, but in word aifo; nay,
even in thy moft fecret thoughts: For though
man's law reaches not to them, yet God's
doth ; fo that whatever he forbids in the ad,
he forbids likewife in the thoughts and de°
fires, and fees them as clearly as our moft
publick acts. This particular fearch is exceed-
ing necelTary ; for there is no promife oi for-
givenefs of any fin, but only to him thatcon-
felTeth and forlaketh it. Now to both thefe
it is necelTary that we have a direct and par-
ticular knowledge of our Sins ■ For hov/ can
he either confefs his Sin, that knows not his
guilt of it ? or hovv^ can he refoiye to forfake
* it.
Of the Lord's Sti^fer^^^c. 73
it, that difcerns not himfelf to have former- ^^-■'^'^(^'^
ly cleaved to it : Therefore we may furely ^.^h
conclude, that this examination is not only
ufeful, but neceJGTary, towards a full and com-
plcat repentance : for he that does not take
this particular view of his fins, will be likely
to repent but by halves, which will never
avail him towards his pardon ; nothing but
an entire forfaking of every evil way, being
fufficient for that. But furely, of all other
times, it concerns us, that when we come to
the Sacrament, our repentance be full and
ccmpleat ; and therefore this ftrid fearch of
our own hearts is then efpeciaily necelTary,
For although it be true, that it is not poili-
ble by all our diligence to difcoyer or remem-
ber every fin of our whole lives ; and though
it be alio true, that what is fo unavoidably
hid from us, may be forgiven without any
more particular confeflion than that of DaviJy
Pfal. xix. 12. Cleanfe thou me from my Secret
faults : yet this will be no plea for us, if
they come to be fecret only becaufe we are
negligent in fearching. Therefore take heed
of deceiving thyfelf in this weighty bufinefs, "
but fearch thy foul to the bottom, with-
out which it is impoffible that the wounds
thereof fhould eyer be thoroughly cured.
5. And as you are to enquire thus narrow^ '
ly concerning the feveral forts of fins, fo alio
muft you concerning the degrees of them;
for there are diyers circumftances which in-
creaf?
&M?niiaj? creafe and heighten the fin. Of this fort
^^^« there are many ; as firft, when we fin againft
knowledge, that is, when we certainly know
luch a thing to be a fin, yet for the prefent
pleafurc or profit (or whatever other motive)
adventure on it. This is by Chriil himlelf
adjudged to be a great heightning of the fin ;
He that kno'ws his Majier's will, and doth
it not, JJoall be beaten with many flrl^eSy
Luke xii. 47. Secondly, when we fin with
deliberation ; that is, when we do not fall
into it of a fudden, e'er we are aware, but
have time to confider of it ; this is another
degree of the fin. But thirdly, a yet higher
is, when we do it againft the refiftances and
checks of our own confcience, when that at
the time tells us. This thing thou oughteft
not to do; nay, lays before us the danger, as
well as the fin of it •, yet, in Ipite of thefe
admonitions of confcience, we go on and com-
mit the fin ; this is a huge increafc of ir,
fuch as will raife the leait fin into a moft
high provocation ; For it is plain, a fin thus
committed muft be a wilfi^l one ; and then,
be the matter of it never fo light, it is moft
heinous in God's eyes. Nay, this is a circum-
l^ance of fuch force, that it may make an in-
different action, that is in itfelf no fin, become
one : For though my confcience fhould err
in telling me fuch a thing were unlawful, yet
fo long as I were io perfuadcd, it were a fin
for me to do that thing ^ for in that cafe my
will
Of the Lord's Snfj^eTy SCc. 75
will conients to the doing a thing which I ^I'H^ai*
believe to be difpleafing to God ; and God ^^'■•
(who judges us by our wills, not underftand-
ings) imputes it to me as a fin, as well as if
the thing were in itfelf unlawful. And there-
fore furely we may conclude. That any thing
which is in itfelf iinful, is made much more
{o by being committed againit the checks of
confcicnce. A fourth Aggravation of a fin
is, when it hath been often repeated : For
then there is not only the guilt of fo many
more ads, but every aft grows alfo lo much
worfe, and more inexcufable. We alwavs
judge thus in faults committed againft cur
felves ; we can forgive a fingle injury more
eafily,than the fame when it hath been repeat-
ed ^ and the oftner it hath been fo repeated,
the more heinous we account it. And fo furel v
it is in faults againfl God alfo. Fifthly, the
fins which have been committed after vows
and refolutions of amendment, are yet more
grievous; for that contains alio the breaking
of thofe promifes. Somewhat of this there is
in every wilful fin • becaufe every fuch is a
breach of that vow we make at Baptifm. But,
befides that, we have fince bound ourfelves
by new vows, if at no other time, yet iure-
ly at our coming to the Lord's Supper, that
being (as was formerly faid) purpofely to re-
peat our vows of Baptifm. And the more
of thcfe vows we have made, fo much the
greater is our guilt, if we fall back to any
fin
7^ 11:130 mWt Durp of ^dn.
^nvM^ (in we then renounced. This is a thing very
III, ^vell worth weighing ; and therefore examine
thyfelf particularly at thy approach to the
Sacrament, concerning thy breaches of for-
mer vows made at the holy Table. And if
upon any other occalion, as fickneis, trouble
of mind, or the like, thou haft at any time
made any other, call thyfelf to a ftrid ac-
count how thou haft performed them aUo,
and remember, that every fin committed ar
gainft fuch vows, is, befides its own natural
guilt, a perjury likewife. Sixthly, a yet higher
ftepis, when a iin hath been fo often commit-
ted, that we are come to a cuftom and habit
of it j and this is indeed a high degree.
6. Yet even of ha])its, fome are worfe than
others : As firft, if it be fo confirmed, that
we are come to a hardnefs of heart, have no
fenfe at all of the fin : Or fecondly, if we go
on in it againft any extraordinary means ufcd
by God to reform us, fuch as ficknefs, or any
other affliction, which feems to be lent on pur-
pofe for our reclaiming : Or thirdly, if all
reproofs and exhortations either of minifters,
or private friends, work not on us, but either
make us angry at our reprover§, or fets us
on defending the fin ; Or laftly, if this finful
habit be fo ftrong in us, as to give us a love to
the fin, not only in ourfelves, but in others ; if,
as theApoftle faith, Rom. i. 32. fpe do not on-
ly do the thtngs^hut takepleaftire in them that
do them-, and therefore entice and draw as
many
Of the Lord's SfiPPer^ 6Cc. 77
many as we can into the fame fins with us \ ^>iwm^
then it is rilen to the higheft ftep of wicked- ^^^'
nefs, and is to be looked on as the utmoil
degree both of fin and danger. Thus you fee
how you are to examine yourfeives concern^
ing yor-r fins ^ in each of which you are to
confider, how many of th-^fe helghtning cir-
cumftances there have been, that lo you may
aright meafure the heinoufncfs of them.
7. Now the end of this examination is toT-lumiUo'
bring you to fuch a fight of your fins, as may*'""'
truly humble you, make you fcnfible of your
own danger, that have provoked io great a
Majefty, who is able fo fadly to revenge hini-
felf upon you. And that will furely, even to
the moil carnal heart, appear a realcnable
ground of forrow. But that is not all ; it muft
likewife bring you to a fenfe and abhorrence
of your bafenels and ingratitude, that have
thus offended fo good and gracious a God ;
that have made fuch unworthy and unkind
returns to thofe tender and rich mercies of
his. And this confideration efpecially mufl
melt your hearts into a deep forrow and con-
trition, the degree whereof muft be in fome
meafure anfwerable to the degree of your fins.
And the greater it is, provided it be not
fuch as fiiuts up the hope of God's mercy,
the more acceptable it is to God,whohathpro-
mifed, not to dejpfe a broken and contrite
hearty Pfal. li, 17. And the more likely it
will be alfo to brine us to amendment : For
if
78 €lje mMt Durp of ^an.
^luiDap if we have once felt what the fmart of a
ill. wounded fpirit is, we Ihall have the lefs
mind to venture upon fin again.
S. For when we arc tempted with any of
the ftiort pleafures of fin, we may then, out
of cur own experience, fet againft them the
fliarp pains and terrors of an accufing con-
fcience,which will, to any that hath felt them,
be able infinitely to outweigh them. Endea-
vour therefore to bring yourfelves to this
melting temxper, to this deep unfeigned for-
row, and that not only for the danger you
have brought upon yourfelf : For tho* that
be a confideration which may and ought to
work fadnefs in us, yet where that alone is
the motive of our forrow, it is not that for-
Contr'ition. ^ow which wiii avail us for pardon : And the
reafbn of it is clear ^ for that forrow proceeds
only from the love of ourfelves ; we are for-
ty, becaufe we are like to fmart. But the for-
row of a true penitent mult be joined alio
with the love of God, and that will make us
grieve for having offended him, though there
were no punilhment to fall upon ourfelves.
The way then to ftir up this forrow in us,
is, firft, to ftir up our love of God, by re-
peating to ourfelves the many gracious a6ts
of his m^ercy towards us ; particularly that
of his fparing us, and not cutting us off in
'*' our fins. Confider w^ith thy lelf, how many
and how great provocations thou haft offered
him, perhaps in a continued courfe of many
years
Gf the Lord's Supper ^ &.c. y^
years wilful dilobediencc, for which thou ^^if^^ap
mighteft with perfect juftice have been e'er ^^*-*
this fent quick into Hell: Nay-jpoflibly thou
haft before thee many examples of iefs fin-
ners than thou art, who have been fuddenly
fnatch'd away in the midfc of their fins. And
what caufe canft thou give, why thou haft
thus long efcaped, but only becaufe his eye
hath fpared thee ? And what caufe of that
fparing, but his tender compaflions towards
thee, his unwillingnefs that thou fhouldft pe-
rifh ? This confideration, if it be prefs'd home
upon thy foul, cannot choofe (if thy heart be
not as hard as the nether milftone) but awake
fomevvhat of love in thee towards this graci-
ous, this long-fuffering God- and that love
will certainly make it appear to thee, that
it is an co'tl thhig^ and bitter^ that thou hafl
for I i'. ken the Lord^ Jer. ii. i^. that thou haft
made fuch wretched requitals of fb great
mercy : It will make thee both aftiamed and
angry at thyfelf, that thou haft been fuch
an unthankful creature. But if the confide-
ration of this one fort of mercy, God's for*
bearance only, be fuch an engagement and
help to this godly forrow \ what will then be
the multitude of thofe other mercies, whicii
every man is able to reckon up to himfelf?
And therefore let every man be as particular
in, it as he can, call to mind as many of them
as he is able, that fb he may attain to the
greater degree of true Contrition.
^. And
jtimJiap p. And to all thefe endeavours muft be
ij-l* added earneft prayers to God, that he,, by his
Holy Spirit, would fhew you your fins, and
foften your hearts, that you may throughly
bewail and lament them.
10. To this muft bejoyned an humble
Coiifejfton. Confeffion of fins to God, and that not only
in general, but alfo in particular, as far as your
mcmxory of them will reach, and that with all
thofe heightning circumftances of them which
you have by the forementioned examination
difcovered. Yea, even lecret and forgotten fins
muft in general be acknowledged ^ for it is cer-
tain there are multitudes of liich : So that it
is necelTary for e.very one of us to fay with
Davld^ Pial. xl-x. 12. Who can underjiandh'is
errors? Cleanjethoumefrom my ficret faults.
When you have thus confelTed your fins with
this hearty forrow, and fincere hatred of (hem,
yOu may then (and not before) be concluded
to feel io much of your difeafe, that it will
be feafonable to apply the remedy.
Faith. II. In the next place therefore you
are to look on him,, whom God hath jet
forth to be the Tropt'mtion for our fiiv^
Rom. iii. 25. e'veri Jefus Chriji, that Lamb
of God^ which taketh away the fins of
the worlds John i. 25). and earneft ly beg of
God, that by his moft precious blood your
fiins may be waftied away ; and that God
would, for his fake be reconciled to you;
And this you are to believe will furely
be
Of the Lord's Suffer, 6Cc.
be done, if you do for the reft of your time ^unciap
forlake your fins, and giye yourfclves up *-^^*
fincerely to obey God in all his commands.
But without that, it is vain to hope any
benefit from Chrift, or his Sufferings. And
therefore the next part of your Preparation
muft be the letting thofe refolutions of Obe-
dience, which I told you was the third thing
you are to examine yourfelves of, before your •
approach to the Holy Sacrament.
12. Concerning the particulars of this Re- Re/oiuuottt
Iblution, I need lay no more, but that it muft'-^'^^'''''"''
anfwer every part and branch of our duty ;
that is, we mult not only in general reiolve
that we will obferve God's commandments,
but we mult relblve it for every command-
ment by itfelf ; and elpecially, where we have
found ourfelves moil to have failed hereto-
fore, there elpecially to renew our Refolu-
tions. And herein it nearly concerns us to
look that thefe P,efolutions be fincere and
unfeigned, and not only fuch llight ones as
people ufe, out of cuftom, to put on at their
coming to the Sacrament, v/hich they never
think of keeping afterwards : For this is a
certain truth, that whofoever comes to this
holy Table without an entire hatred of every
fin, comes unworthily ; and it is as fure, that
he that doth entirely hate all fin, will refolve
to forfake it • for, you know, forfaking na*
turally follows hatred, no man willingly a-
bides with a thing or perfon he hates. And
G ther€-
__S2 €l}c m\)oh Dutp of ggan.
*£-n'i^,ip therefore he that doth not lb reiblve, as that
■>-II» God the fearcher oi hearts may approve it as
fincere, cannot be fuppofed to hate fin, and
lb cannot be a worthy receiver of that holy
Sacrament. Therefore try your refolutions
throughly, that you deceive not yourfelves
in them : It is your own great danger, if you
do ; for it is certain you cannot deceive God,
nor gain acceptation from him, by any things
which is not perfectly hearty and unfeigned. .
ofihe 13.. Now, as you are to refolve on this
/yea;is. ^^^^^ obediencc, fo you are likewife to refolve
on the Means, which may alTift you in the
perlbrmance of it. And therefore confider
in every duty, what are the Means that may-
help you in it, and refolve to make ufe of
them, how uneafy foevcr they be to your
flefh ^ {Oy on the other fide confider what
things they arc that are likely to lead you
to fi.n, and refolve to fhun and avoid them :
This you are to do in refped of all fins what-
ever, but efpecially in thole whereof you
have formerly been guilty : For there it will
not be hard for you to find, by what fteps
and degrees you were drawn into it, what
company, what occafion it was that enfnared
you, as alfo, to wliat fort of temptations you
are apteft to yield. And therefore you mult'
particularly fence yourfelf againfl: the fin,
by avoiding thofe occafions of it.
14. But it is not enough that you refolve
vou will do all this hereafter j but you muft
inftantly
Of the Lord's Suffer, SCc. 83
inftantly let to it, and begin the Gourfe by .^""na?
doing at the prefent whatfoever you have ^^^'
opportunity of doing. And there are feveral
things which you may, nay, muft do at the
prefent, before you come to the Sacrament.
15. As, firft, you muft caft off every ^{^^Prefent^e-
not bring any one unmortified luft with you rmincivgof
to that table • for it is not enough to purpofe
to caft them off" afterwards, but you muft
then adually do it, by withdrawing all de-
grees of love and affedion from them • you
muft then give a bill of divorce to all your old
beloved Sins, or elfe you are no way fit to be
married to Chrift, The reafon of this is clear ;
for this Sacrament is our fpiritual nourifti-
ment. Now before we can receive fpiritual
nourilhment, we muft have fpiritual life (for
no man gives food to a dead perfon.) But
w^hofoever continues not only in theacl, but
in the love of any one known Sin, hath no
fpiritual life, but is in God's account no better
than a dead carcafs ; and therefore cannot re-
ceive that fpiritual food. It is true, he may eat
the bread, and drink the wine, but he receives
not Chrift, but inftead of him, that which is
moft dreadful ^ theApoftle will tell you what,
I Cor. xi. 25). He eats and dr'mks his own
damnation. Therefore you fee how great a
neceftity lies on you thus adually to put off
every Sin, before you come to this table.
16. And the fame neceffity lies on you for £-^j^^,„ ^^
a fecond thing to be done at this time, and^'''>'«^
G 2 that
84 €:{je m'QQh Durp of g^an.
'^t'??-' ^^^^ ^^> ^^^^ putting your foul into a lieavenly
^^^* and Chriftian temper^ by polTefiing; it with
all thole Graces 'which may render it accep-
table in the eyes of God. For when you have
turned out Satan and his accurfed train, you
muft not let your foul lie empty : if you do,
Chrift tells you, Luke xi. 16. he will qiikkly
return aga'in^and your lafteftatepallbe 'u^orfe
than your fir ft. But you muft by earneft prayer
invite into it the Holy Spirit with his Graces ;
or, if they be in fome degree there already,
you muft pray that he will yet more fully pof-
fefs it,and you muft quicken andftir them up.
^ukken- ^7' -^^ ^^"^ example, you muft quicken
wgofGra- your humility, by confidering your many and
^^^' great fins •, your faith, by meditating on God's
promifes to all penitent finners ; your love to
God, by confidering his mercies, efpecialiy
thole remember'd in the Sacrament ; his giv-
ing Chrift to die ior us- and your love to
your neighbour, nay, to your enemies, by
confidering that great example of his fuffer-
ing for us that were enemies to him. And it
is moft particularly required of us, when we
come to this table, that we copy out this pat-
tern of his in a perfeQ forgivenefs of all that
have offended us ^ and not only forgivenefs,
but fuch a kindnefs alfo, as will exprels itfelf
in all offices of love and fricndfliip to them.
aarjiv ' ^' ^"^ ^^ y^^^ hd.ve formerly lb quite lor-
got that blcffed example of his, as to do the
dired contrary j if you have done any unt
kindnels
Oftbi Lord's Suffer, Kc, 85
kindnefs or injury to any perfon, then you are ^""^'"^i*
to leek forgivenels from him : And to that ^^^*
<fnd, iirft, acknowledge your fault ; and fe-
condly reftore to him, to the utmofl of your
power, whatfoever you have deprived him of
either in goods or credit. This reconciliation
with our brethren is ablblutely neceflary to-
wards the making any of our fervices accept
table with God, as appears by that precept
of Chrift, Mcitt, V. 23, 24. If thou bring thy
gift to the altar, and there rememhrefi that
thy brother hath ought agatnft thee^leavc there
thy gift before the altar, and go thy way \firfi
he reconciled to thy brother, and then come and
o-ffer thy gift. Where you fee, that tho' the
gift be already at the altar, it muft rather
be left there unoffered, than be offered by a
man that is not at perfe£t peace with his
neighbour. And if this Charity be fo neceC-
fary in all our fervices, much more in this,
where by a joint-partaking in the fame holy
myfteries, we fignify our being united and
knit, not only to Chrift our Head, but allb
to each other, as fellow-members. And there-
fore,ifwe come with any malice in our hearts,
we commit an act of the higheft hypocrify,
by making a folemn profeffion in the Sacra-
ment of that Charity and Brotherly Love,
whereof our hearts are quite void.
15;. Another molt neceflary grace at i}!\\s BrjoVm.
time is that of Devotion • lor the railing
whereof wx m-ift allow ourlclves fomc time
G 3 to
85 CDe OLibole 2)utp of i^iin.
^ufioap to withdraw from our worldly affairs, and
All. wholly to let ourlHves to this bu finds of pre-
paration : One very fpecial part of which pre-
paration lies in railing up our ibuls to a de-
vout and heavenly temper. And to that it
is moft necelTary that we call off all thoughts
of the world ^ for they will be fure, as fo ma-
ny clogs, to hinder our fouls in their mount-
ing towards Heaven. A fpecial exercife of
this Devotion is prayer, wherein we muft be
very frequent and earneft at our coming to
the Sacrament, this being one great inftru-
ment wherein we muft obtain all thofe other
graces required in our preparation. There-
fore be fure this be not omitted ; for if you
ule never fo much endeavour befides, and
leave out this, it is the going to work in your
own ftrength, without looking to God for
his help ; and then it is impoffible you fhould
profper in it : For we are not able of our-
felves to think any thing as of ourfehes^ hut
our fuffictency is of God^ a Cor. iii.j. There-
fore be inftant with him fo to affift you with
, his grace, that you may come fo fitted to
this holy Table, that you may be partakers
of the benefits there reached out to all wor-
thy receivers.
'^ece^tty 20. Thefc and all other fpiritual Graces
GracJ. our fouls muft be clothed with, when we
come to this feaft • for this is that wedding-
garment, without which whofoever comes, is
like to have the entertainment mentioned in
* the
Of the Lord's Suffer^ ^c. 87
the parable of him who came to themarria2;e S>""i>ai>
without a '•jijeddhig'garinent ^^X.. xxii. ! '^.who •
'iZ'ns caft hito outer darhiefs^ where is weep-
ing and gnafj'tiig of teeth : For tho' it is pofll-
ble he may fit it out at the prefcnt, and not be
ihatched from the Table, yet St. "?^f//airurcs
him, he drinks damnation to himfelf^ and how
ibon it may fall on him is uncertain • but it
is fure it will, if repentance prevent it not;
and as fure, that whenever it docs come, it
will be intolerableforwho amongus can dwell
with ever lajVmg burnings ? Ila. xxxiii. 14. ^
21.1 fhall add but one thins; more con-^'-'^^'''''"^-
... ... *^, . , Tiejs of it
cernmg the thmgs which are to be done h^-jph-Huai
fore the Sacrament, and that is an advice, thaf^'^ «^-
if any perfon, upon a ferious view ot himfelf,
cannot fatisfy his own foul of his fincerity,
and fD doubts whether he may come to the
Sacrament, he do not reft wholly on his own
judgment in the cafe : For if he be a truly
humbled foul, it is likely he may ja:ige too
hardly of himfelf; if he be not, it is odds
but if he be left to the fatisfying his own
doubts, he will quickly bring himielf to pafs
too favourable a fentence : Or whether he be
■the one or the other, if he come to the Sa-
crament in that doubt, he certainly plunges
himfelf into farther doubts and fcruplcs, if
not into fin. On the other fide, if he forbear
bccaufe of it, if that fear be a caiiflefs one,
then he groundlefly abfents himfelf troiu th.ir
holy ordinance, and fo deprives his f3ul of
G 4 the
88 Ctie mWiZ ^iitv of ^m.
g)unD5J» the benefits of it. Therefore in the midft of
^^l* fo many dangers, which attend the miftake
of himlelf, I would, as I faid before, exhort
him not to trufl: to his own judgment, but
to make known his cafe to fome difcreet and
godly minifter, and rather be guided by his,
who will probably (if the cafe be duly and
without any dilguife dil'covered to him) be
better able to iud^e of him, than he of him-r
felf. This is the counfel the Church gives in
the exhortation before the Communion, where
it is advifed, That if any, by other mean?
there fore-mentioned, cannot quiet his own
confcience^ hut require farther counsel and com--
fort J then let him go to fome difcreet and
Learned minifler of (Jod^s word, and o^en his
griefs that he may recei've fuch ghoftly couuf
Jely advice and comfort y that his confcience may,
i;e relieDed^ 6Cc. This is furely fuch advice as
fhould not be neglected, neither at the timeof
coming to the Sacrament, nor any other, when
we are under any fear or reafons of doubt
concerning the ftate of our louls. And for
want of this many have run into very great
mifchief, having let the doubt fefter fo long,
that it hath either plunged them into deep
diftreffes of confcience, or, which is worfe,
they have, to Ifill. that difquiet within them,
betaken themlelves to all fmful pleafures, and
fo quite call off all care of their fouls.
2.2. But to all this it will perhaps be faid,
That this cannot be done without difcovering
the
Of the Lord's Suffer, ^c. 8^
the nakednefs and blemiilies of the ibul, and ^^nnoaj?
there is fnaiiie in that, and therefore men are ^^^^
unwilling to do it. But to that 1 anfwer, ^^^ ^^ ^^^
That it is very unreafonable that fhould h^Ajhamedto
a hindrance: For, firft, I luppofe you are tof>^^''^«''
■= .-. CI f elves to
choofe only fuch a perlon, as will faithfully ^„^^
keep any fecret you fhall commit to him, and
fo it can be no publick fhame you can fear.
And if it be in refped of that iingle perfon,
you need not fear that neither ; for, llippofing
him a godly man, he will not think the
worfe of you, but the better, that you are
lb defirous to fct all right between God and
your foul But if indeed there were fliamc
in it, .yet as long as it may be a means to
cure both your trouble and your fm too (as
certainly godly and faitldul couniclmay tend
much to both) that fhamc ought to be de-
fpifed ; and it is fure it would, if we loved
our fouls as well as our bodies: For in bodily
difeafes, be they never \o foul or fhameful,
we count him a fool, who will rather mils
the cure, than difcover it : And then it mull
here be fo much a greater folly, by how much
the foul is more precious than the body.
23. But, God knov/s, it is not only doubtful -'^^ ve:cU-
perfons, to whom this advice might be ^ii^'Z»fiIerJ
|ul • there are others of another fort, v>'ho{c as to the
pontidence is their difeafe, who prefume very "''"^^'^"'"
groundlefly of the goodnefs of their efrates :
And for thofe it were moll happy, if they
cculd be brought to hear fome more equal
judgmcius
^o iE.De mhoh Dutp of a^an.
$3>ttnoap judgments than their own in this lo weighty
^^^•' a bufinels. The truth is, we are generally
fo apt to favour ourfelves, that it might be
very ufeful for the moft, efpecially the more
ignorant fort, fometimes to advife with a fpi-
ritiial guide, to enable them to pafs right
judgments on themfelves ; and not only fo,
but to receive diredions, how to fubdueand
mortify thofe fins they are molt inclined to;
which is a matter of lb much difficulty, that
we have no reafon to delpiie any means that
may help us in it.
24. I have now gone throiigh thofe feveral
parts of duty we are to perform Before our
receiving : In the next place, I am to tell you,
' At the time ^fY^^^ IS to be done At the time of rece'rohtfr.
oj receiving .-y. rp' -i 1 r t 1
Meditation When thoii art at the holy Table \ nrii, hum-
oft^U'n- bie thyfelf in an unfeigned acknowledgment
Ivor inejs ^^ ^^^ great Unworthinefs to be admitted
there ; and to that purpofe, remember again,
between God and thine own foul, fome of
thy greateft and fouleft fins, thy breaches
of former vows made at that Table ^ efpe-
cially fince thy laft receiving. Then medi-
f^^f'^'^'UtQ on thofe bitter Sufferings ofChrift,which
Chr.^. are fet out to us in the Sacrament : When
thou feed the bread broken, remember how
his bleffed body was torn with nails upon
the crofs. When thou feeft the wine poured
out, remember how his precious blood was
fpilt there ; and then confider it was thy
fins that caufed both. And here think
liow
of the Lord's Suffer ^ ^c. c?i
how unworthy a wretch thou art, to have fennoap
done that which occafioned fuch torments to l^**
him ; How much worle than his very cruci-
iiers ! They crucified him once ^ but thou haft,
as much as in thee lay, crucified him daily :
They crucified him, becaufe they knew him
not ; but thou haft known both what he is in
himlclf, The Lord of G lor y^ and what he is
to thee, a moft tender and merciful Saviour ;
and yet thou haft ftill continued thus to cru-
cify him afrefti. Confider this, and let it work
in thee, firft, a great Ibrrow for thy fins paft,
and then a great hatred and a firm refolu-
tion againft them for the time to come.
25. When thou haft a while thus xhou^tq'ie Jtcne^
on thefe Sufferings of Chrift for the increafe- '"f"'
mg thy humihty and contrition, then, in thc^;^^^^;;' ^
fecond place, think of them again, to ftir up
thy faith j look on him as the Sacrifice offer-
ed up for thy fins, for the appeafing of God's
wrath, and procuring his favour and mercies
toward thee. And therefore believingly, yet
humbly, beg of God, to accept of that fa-
tisfaction made by his innocent and beloved
Son ; and for the Merits thereof to pardon
thee wliatever is paft, and to be fully recon-
ciled to thee.
2.6. In the third place, confider them again, <n>rtw;/«7-
to raife thy Thankfulnefs. Think how much ^^f'^^'^s
both of fhame and pain he there endured,
but efpccially thole great agonies of his foul,
which drew from him that bitter cry, Aly
Gody
^u!;D,i^ G'tf^/, my God^ why haft thou forfaken me ?
^^^' Matt, xxvii. 46. Now all this he lufFered only
to keep thee from perlfliing. And therefore
confider what inexprellible thanks thon owed
him ; and endeavour to raife thy foul to the
moft zealous and hearty thankigiving : For
this is a principal part of duty at this time,
the praifmg and magnifying that mercy which
hath redeemed us by lb dear a price. There-
fore it will here well become thee to fay with
David^ I will take the cup of falvation^ and
will call upon the name of the Lord,
nepyeai ^7* ^0^^^^^^% Look On thcfc fufferiugs of
Lcveof Chrift to ftir up this Love ^ and furely there
^h^m ^^ cannot be a more eftedual means of doing it ;
for here the Love of Chrift to thee is moft ma-
nifeft, according to that of the Apoftle, i John
iii. 1 6. Hereby perceive we the Love of God
toward us^ becatife 1j2 laid down his life for
us. And that even the higheft degree o^ Love \
for, as himfelf tells us, John xv. 13. Greater
love than this hath no man^ that a man lay
down his life for his friends Yet even greater
Love than this had he \ for he not only died,
but died the moft painful and moft reproach-
ful death, and that not for his friends, but
for his utter enemies. And therefore, if aff
ter all this Love on his part, there be no
return of Love on ours, we are worfe than
the vileft fort of men ; for even the Tubli-
cans^ Matt. v. 46. love thofe that love
them. Here therefore chide a:id reproach
Of the Lord's Stip]^er\ ^c. ()^
thylelf, that thy Love to him is fo faint and ^unDap
cool, when his to thee was fo zealous and I^^»
affedionate ; and endeavour to enkindle this
holy flame in thy foul, to love him in fach a
degree, that thou may'ft be ready to copy out
his example, to part with all things, yea,
even life itfelf, whenever he calls for it; that
is, wheniocver thy obedience to any com-
mand of his fhalllay thee open to thofe fuf-
ferings ; but in the mean time to refolve ne-
ver again to make any league with his ene-
mies, to entertain or harbour any fin in thy
breait. But if there have any fuch hitherto
remained with thee, make this the feafon to
kill and crucify it ; offer it up at this inftant
a facrifice to him, who was facriiiced for
thee, and particularly, for that very end,
that be might redeem thee from all iinqiuty.
Therefore here make thy folemn refolutions
to forfake every fin, particularly thole into
which thou haft moft frequently fallen. And
that thou mayft indeed perform thofe refolu-
tions, carneftly beg of this Crucified Saviour,
that he will, by the Power of his death, mor-
tify and kill all thy corruptions.
28. When thou art about to receive the^,^^ j^eng,
confecrated bread and wine, remember, that/{-f':f ^^«
God now offers to feal to thee that New^'^^^^^^j
Covenant made with mankind in his ^on.mtheSa-
For fince he gives that, his Son in the Sacra- ^'■^'''■^''^'
ment, he gives v/ith him all the benefits of
that Covenant, to wit, pardon of fins, fancli-
fying
^iinftip i'ying grace, and a title to an eternal inhe-
lil* ritance. And here be aftonifhed at the infi-
nite goodnefs of God, who reaches out to
thee lo precious a treafure. But then re-
member, that this is all but on condition
^ that thou perform thy part of the covenant.
And therefore fettle in thy foul the moft fe-
lious purpofe of obedience^ and then with
all poflible devotion, join with the minifter
in that Ihort, but excellent prayer, ufed at
the inftant of giving the Sacrament j Tbe
Body of our Lordy &c.
UinRe- ^9* ^^ -^^^^ ^^ ^^°'^ ^^^ received, offer
ceiv-rr^^^weup thy dcvoutcft praifcs for that great mer-
^hankj. Qj^ together with thy moft earneft prayers
for fuch affiftance of God's Spirit^ as may en-
able thee to perform the vovv^ thou haft now
made. Then, remembring that Chrift is ap'O'
ptiatioiiy not for our fins only^ but alio for
the fms of the whole world^ let thy charity
^'•-'O'- reach as far as his hath done, and pray for all
mankind, that every one may receive the be-
nefit of that facrifice of his ; commend alio
to God the eftate of the Church, that parti-
cularly whereof thou art a member • and for-
get not to pray for all to whom thou oweft
obedience both in Church and State ^ and fo
go on to pray for fuch particular perfons, as
either thy relations or their wa^its fhall pre-
fent to thee. If there be any colledion. for
the poor (as there always ought to be at this
time) give freely according to thy ability ;
or
Of the Lord's Suffer^ &Cc. 95
or it', by the default of others, there be no ^uiio^f
inch coile£lion, yet do thoa privately defign ^^^'
ibmething towards the relief of thy poor
brethren, and be fure to give it the next fit-
ting opportunity that offers itfelf All this
thou mull contrive to do in the time that
others are receiving, that fo when the pub-
lick Prayers, after the adminiftration, begin,
thou may'ft be ready to join in them ; which
thou muft likewife take care to do with all
devotion. Thus much for behaviour at the
time of receiving.
30. Now follows the third and laft th'in^^ jfter the
that is, what thou art to do after thy re-^^'^^^'^"^^^'*
cei'ving. That which is immediately to be
done, is, as foon as thou art retired from the
congregation, to offer up again to God thy
lacrilice of praifc, for all thole precious mer-
cies conveyed to thee in that holy Sacrament,
as alfb humbly to intreat the continued af- .^
fiftance of his grace, to enable thee to md.kcprayerar(t
good all thofe purpoies of obedience thou^^-^nf^fg''"-''
haft now made. And in whatfoever thou'^'-^*
knoweft thyfelf moft in danger, either in
relpecl of any former habit, or natural incli-
nation, there efpecially defire, and earneftly
beg his aid.
31. When thou haft done thus, do not Not pre-
prefently let thyfelf loofe to thy worldly /^^J^> ^^
cares and buiinefs, but fpend all that day ei-\l-ori^iv
ther in meditating, praying, reading, good con- -<5'''^"'^-
fcrcnces, or the like 3 fo as may beft keep up
that
&wmy that holy flame that is enkindled in thy heart.
* Afterwards, when thy calling requires thee to
fall to thy ufual afKiirs, do it • bnt yet ftill
remember that thou haft a greater bufinefs
than that upon thy hands ; that is, the per-
forming of all thofe promifes thou fo lately
madeft to God. And therefore whatever thy
outward impioyments are, let thy heart be
fet on that, keep all the particulars of thy re-
J^^^/^'^^'folutions in memory ; and whenever thou art
Kefolutons r . i i r- » r
y?/7/;«y>'/e- tempted to any ot thy old ims, then co.iii-
mory. der^ this is the thing thou fo folemnly vow-
edft againft ; and withal remember what a
ihe dan:^sr\ion\h\t guilt it wiU be, if thou fhouldft now
1^^''^'''^ wilfully do any thing contrary to that vow;
yea, and what a horrible mifchief alio it will
be to thyfelf: For at thy receiving, God and
thou entredft into covenant, into a league of
friendfhip and kindncfs. And as long as
thou kcepeft in that friendiliip with God,
thou art fafe : all the malice of men or de-
vils can do thee no harm : For, as the Apo-
,, , . ftle faith, Rom. viii. 31.// God be for us^ who
Making • n I'r) -ri ,-'1',.
God thy can be againjt us r x>ut it thou breakeit this
Enemy, league (as tliou certainly doft, if thou yield-
eft to any wilful (in) then God and thou art
enemies ; and if all the world then %ycre for
thee, it could not avail thee.
^hy own 32. Nay, thou wilt get an enemy within
Confcience. thinc own bofom, thy Conlcience accufmg
and upbraiding thee ; and when God and
thine own Confcience are thus againft thee,
thou
Of the Lord's Suffer, Kc. ^7
thou can ft not but be extreamly miferabie ^ufiMp
even in this life, befides that fearl'ul expe8:a- ■*-*-^*
tion of wrath which awaits thee in the next.
Remember all this when thou art fet upon
by any temptation ; and then fure thou canft
not but look upon that temptation as a cheat
that comes to rob thee of thy peace, thy
God, thy very foul. And then fure it will
appear as unfit to entertain it, as thou
wouldft think it to harbour one in thy houfe,
who thou knoweft came to rob thee of what
is deareft to thee.
2^"^, And let not any experience of God's ^"^'^^''^
mercy m pardoning thee heretofore, encou- ^^„j „o £:„^
rage thee again to provoke him • for befides c<'«>-''^^^
that it is the higheft degree of wickednefs and"'^""'''^"'"
unthankfulnels, to make xh2itgoodne(s of h'ls^
which JJjould lead thee to repentance, an en-
couragement in thy fin : beiides this, I fay,
the oftner thou haft been pardoned, the lefs
reafon thou haft to expect it again; becaufe
thy fin is fo much the greater for having been
committed againft fo much mercy- If a king
have feveral times pardoned an offender, yet
if he ftill return to commiftion of the fame
fault, the king will at laft be forced, if he
have any love to juftice, to give him up to
it. Now fo it is here, God is as well j aft as
merciful, and his juftice will, at laft furely
and heavily avenge the abufe of his mercy ;
and there cannot be a greater abufe of his
mercy, than to fin in hope of it : So that it
H will
oS eci^e mmt Dutp of aim.
53)i{noa>» will prove a jniferable deceiving of thylelf,
•*-*^^* thus to prefume upon it.
fhcOhii- 34' Now this care of making good thy
gation of Vovv muft HOt abide with thee fome few days
/j.oty only, and then be caft afide, but it muit con-
tinue with thee all thy days : For if thou
break tliy Vow, it matters not whether fooner
or later. Nay, perhaps the guilt may, in
fome refpedts be more, if it be late ; for if
thou haft for a good while gone on in the
obfervance of it, that fhews the thing is poffi-
ble to thee; and fo thy after-breaches are not
of infirmity, becaufe thou canft not avoid
them, but of perverfenefs, becaufe thou wilt
not. Befides, the ufe of Chriftian walking
muft needs make it more eafy to thee. For
indeed all the difficulty of it is but from the
cuftom of the contrary : And therefore, if,
after fome acquaintance with it, when thou
haft overcome Ibmewhat of the hardnefs;
thou flialt then give it over, it will be moft
inexcufable. Therefore be careful all the days
of thy life to keep fucli a watch over thylelf,
and fo to avoid all occafions of temptations,
as may preferye thee from all wilful breaches
of this Vow.
Tetofien ^j. But though the obligation of every
newe7~ ^^^^ fingle Vow reach to the utmoft day of
our lives, yet are we often to renew it, that
is, we are often to receive the holy Sacra-
ment; for that being the means of convey-
ing to us fo great and un valuable benefits,
. and
Honour due to God's Name. ^p
and it being alfo a command of Chrift, that ^iniriav
we Ihould do this in rememhrance of him ^ wc ^^»
are in refpcd both of reafoii and duty, to
bmit no fit opportunity of partaking of that
Holy Table. 1 have now Ihewed you what
that reverence is, which we are to pay to
God in his Sacrament.
SUNDAY IV.
Honour due to God's Name : Sins againft it'^
Blafphemy^ Swearing ^ of affertory, ^ro-^
?mjfory^ unlawful Oaths ; of Terjury^
"uain Oaths ^ and the Sin ofthem^ ^c.
Scd. i.^-'J^^HE laft thing wherein we are^,^,;^^^;^^
I to exprefs our reverence to^^^"^'^
■•^ him, is the Honouring of his '^'"^'
Name. Nov/ what this Honouring of his
Name is, we Ihall beft underftand by confi-
dering what are the things by which it is
dilhonoured, the avoiding of which will be
our way of Honouring it.
The firft is, All Blafphemies, or fpeaking^/;,^ ^:
any evil thing of God, the highcft degreeg^^»/^^
whereof is curfing him ; or, if we do not
fpeak it with our mouths, yet if we do it in
our hearts, by thinking any unv/orthy thing
of him, it is looked on by God, who fees the
heart, as the vileft difnonour. But there is „,
alfo a Blafphemy of the adions, that is, when ^^^
H a men.
loo CDe CHDcle Dutp of iipan.
jcHiiiOap men, who profefs to be the fervants of God,
^^* live fo wickedly, that they bring up an evil
report of him, whom they own as their Ma-
iler and Lord. This Blafphemy the Apoftle
takes notice of, Rem. ii. 24. where he tells
thofe who profefs to be obfervers of the law,
T/jat by their wicked anions the name of God
was blafphemed among the Gent'tles . Thofe
Gentiles were moved to think ill of God, as
the favourer of fin, when they faw thofe, who
called themfelves his fervants, commit it.
Swearing. -^ fecond Way of difhonouring God's name
is by Swearing j and that is of two forts, ei-
ther by falfe Oaths, or elfe by rafh and light
ones. A falfe Oath may alfo be of two kinds,
as firft, that by which I affirm fomewhat*
or, fecondly, that by which I promife. The
Jffertory firft is, whcn I fay fuch or fuch a thing was
Oaths. ^ont fo or fo, and confirm this faying of
mine with an Oath. If then I know there be
not perfed truth in what I fay, this is a flat
perjury, a downright being forfworn : Nay,
if I fwear to the truth of that whereof I
am only doubtful, though the thing fhould
happen to be true, yet it brings upon me
the guilt of Perjury ; for I fwear at a venture,
and the thing might, for ought I knew, be
as well falfe as true, whereas I ought never
to fwear any thing, the truth of which I do
not certainly know.
^tomjory. 2. But bcfides this fort of Oaths, by which
I affirm any thing, there is the other fort,
that
Of Oaths ^ &Cc. 10 1
that by which I promife fomewhat. And ©""J'flP
that promife may be either to God, or man : ^ *•
When it is to God, we call it a vow, of which
I have already fpoken, under the heads of
the Sacraments. I fhall now only fpeak of
that to man ; and this may become a falfc
Oath, either at or after the time of taking
it. At the time of taking, it is falfe, if ei-
ther I have then no real purpofe of making
it good, or elfe take it in a fenfe different
from that which 1 know he, to whom I
make the promife, underftands it; for the
ufe of Oaths being to aflure the pcrfons to
whom they aYe made, they mud be taken
in their fenfe. But if I were never fo fin-
cere at the taking the Oath, if afterwards I
do not perform it, I am certainly perjured.
3. The nature of an Oath being then xhyx^UnUiofui
binding, it nearly concerns us to look that^**'^^*
the matter of our Oaths be lawful ; for elfe
we run ourfelves into a woful fnare. For
example, Suppofe I fwear to kill a man ; if
I perform my Oath, I am guilty of murder ;
it I break it of perjury : And fo I am under
a neceflity of finning one way or other. But
there is nothing puts us under a greater de-
gree of this unhappy necefi^ity, than when
we fwear two Oaths, whereof the one is di-
redly crofs and contradidory to the other.
For if I fwear to give a man my whole eftate,
and afterwards fwear to give ail, or part of
that eftate to another, it is certain I muft
H 3 break
102 CUc ^rpole Dutp ot ^j^iiju
gjunnap break my Oath to one oi them, becaufe'it is
^^' impolTible to perform it to both • and lb I
muft be under a neceffity of being lorfvvorn.
And into this unhappy ftrait every man brings
himfelf, that takes any Oath, which erodes
fome other which he hath formerly taken ;
which Ihould make al], that love either God,
or their own fouls, relolve never thus mife-
rably to entangle themfelves, by takirg one
Oath crofs and thwarting to another. But
it may perhaps here be asked, What a per-
fon, that hath already brought himfelf into
fuch a condition, fliall do ? I anfwer. He
muft firfl: heartily repent of the great im of
taking the unlawful Oath, and then ftick
only to the lawful • which is all that is in
his power towards the repairing his fault, and
qualifying him for Gcd's pardon for it.
Godgyeafiy 4, Having faid this concerning the kinds
^fp'^^'^. of this fm of Perjury, I fhall only add a few
words to Ihew you how greatly God's name
is difhonoured by it. In all Oaths you know,
God is foiemnly called to witncis the truth
of that which is fpoken : Now if the thing
be falfe, it is the bafcft affront and dilhonour
that can poffibly be done to God. For it is
in reaibn to fignify one of thefe two things,
either that we believe he knows not whether
we fay true, or no, (and that is to make him
no God, to fuppofe him to be as deceivable
and eafy to be deluded as one of our ignorant
neighbours) or elfe that he is willing to conn-
tenancq
Of Oaths, SCc. 103
tenance our lyes. The former robs him of ^^i^^-^'^'P
that great attribute of his, his knowing all *-^*
things, and is furely a great diflionouring of
him, it being, even amongft men, accounted
one of the greateft difgraces, to account a
man fit to have cheats put upon him : Yet
even fo we deal with God, if we venture to
forfsvcar upon a hope that God difcerns it not.
But the other is yet worfe ; for the fuppofing
him willing to countenance our lyes, is the
making him a party in them ; and is not only
the making him no God (it being impoilible
that God Ihould either lye himlHf, or ap-
prove it in another) but is the making him
like the very Devil.- For he it is that is a lyar,
and the father of it, John Yin. 44. And furely
I need npt fay more to prove that this is the
higheft degree of diflionouring God's name.
5. But if any yet doubt the heinoufnefs oi"'^'^^ P'^'
this fin, let him but confider what God him-^i^^"^^
fdf lays of it in the third Commandment,where
he Iblemnly profeflTes, He will not hold htm
gu'iltlejs that taketh his name In -vain. And ,
fure, the adding that to this Commandment,
and none of the reft, is the marking this out
for a moit heinous guilt. And if you look
into Zech. v. you will there find the punifli-
ment is anf\verable, even to the utter de-
ftrudion not only of the man, but his houle
• alio. Therefore it concerns all men, as they
love either their temporal or eternal welfare,
to keep them mOil ftridly from this fin.
H4 But
I04 Ctig ^it)o!e Dutp ot ®an>
g)un5ap But befides this of forfvvearing, 1 told you
^^* there was another fort of Oaths by whichGod's
name is dilhonoured : Thofe are the vain and
r^/wO^/^i light Oaths, fuch as are fo ufual in our com-
mon difcourfe, and are exprefly forbidden by
Chrift, Mat. v. 34. Buf IfayuntoyoUy Swear
mt at all^ neither by Hea^ueUy for it is God's
throne'^ nor by the earthy for it his foot fi 00 1:
Where you fee we are not allowed to fwear
even by mere creatures, becaufe of the rela-
tion they have to God. How great a wicked-
ness is it then to profane his Holy Name by
rafh and vain Oaths ? This is a fm that is (by
I know not what charm of Satan's) grown in-
to a fafhion among us; and now its being fo,
draws daily more men into it. But it is to
be remember'd, that when we fh^il appear
before God's judgment feat, to anlwer for
thofe profanations of his name, it will be no
cxcufe to fay, It was the fafhion to do fo ; it
will rather be an increafe of our guilt, that
we have by our own practice helped to con-
firm that wicked cuftom, which we ought to
have beat down and difcountenanced.
The Sin of 6. And fure, whatever this profane age
them. thinks of it, this is a fin of a very high na-
ture : For, befides that it is a dircft breach of
the precept of Chrift, it fhews, firft, a very
mean and low efteem of God, Every Oath we
fwear, is the appealing to God to judge the
truth of what we fpeak ; and therefore, being
gf fuch greatnefs aqd majefty, requires that
Of Oaths ^ Kc. 1 05
the matter concerning which we thus appeal ^uno^P
to him, fhould be of great weight and mo- ^^ '
ment, fbmewhat wherein either his own glo-
ry, or fbme confiderable good of man is con-
cerned. But when wc fwear in common diC.
courfe, it is far otherwife ; and the triflingeft
or lighteft thing ferves for the matter of an
Oath: Nay, often men fwear to fuch vain
and foolifh things, as a confidering perfon
would be alhamed barely to fpeak. And is
it not a great defpifing of God, to call him
folemnly to judge in fuch childilh, fuch
wretched matters ? God is the great king of
the world : Now though a King be to be re-
forted unto in weighty cafes, yet fure he
would think himfelf much defpifed,if he fhould
be called to judge between boys at their
childifh games : And, God knows, many
things, whereto we frequently fwear, are not
of greater weight, and therefore are a fign
that we do not rightly efteem of God.
7. Secondly, This common fwearing is ^^hey had
fin which leads diredly to the former of for-^" Perjury.
fwearing : For he that by the ufe of fwearing
hath made Oaths fo familiar to him, will be
likely to take the dreadfuUeft Oath without
much confideration. For how Ihall he that
fwears hourly, look upon an Oath with any
reverence? And he that doth not, it is his
chance, not his care, that is to be thanked,
if he keep from Perjury. Nay, farther, he
that fwears commonly, is not only prepared
to
io6 C[}e m\)Qlt Dutp of rgan.
^ttiiDa^ to forfvvear when a folemn Oath is tendered
* *^* him, bat in all probability doesaclnally for-
fwear him felf often in thele liiddener Oaths :
For, fuppofing them to come from a man
e'er he is aware (which is the bed can be faid
of them) what afTurance can any man have,
who fwears e'er he is aware, that he fhall not
lye fo too ? And if he doth both together,
he mufl: neceflarily be forlworn. But he' that
obferves your common fwearers, will be put
pait doubt, that they are often iorfworn.
For they ufualiy fwear indifferently to things
true or falfe, doubtful or certain : And I
doubt not, but if men, who are guilty of
this fin, would but impartially examine their
own pradice, their hearts would fecond me
in this obfcTvation.
KoTemp. 8. Thirdly, This is a fin to which there is
Item^" "^ temptation, there is nothing either of plea-
fure or profit got by it ; moft other fins offer
us fbmewhat either of the one or the other,
but this is utterly empty of both. So that in
this fin the Devil does not play the merchant
for our fouls, as in others he does • he doth
not fo much as cheapen them, but we give
them freely into his hands, without any thing
in exchange. There feems to be but one thing
poflible for men to hope to gain by it, and that
is, to be believed in what they fay, when they
thus bind it ])y an Oath. But this alfo they
conftantly fail of, for there are none fo little
believed as the common fwearers. And good
reaion ;
Of Oaths, &:c, i 07
Tealbn :^ for he that makes no confcience thus Si'unLi.ii>
to Drofane God's name, v/hy {hall any man be- ■*■ •
licve he makes any ot lying ^ Nay, their for-
wardnefs to confirm every the flighteft thing
by an Oath, rather gives jealoufy that they
have fome inward guilt of falfenefs, for which
that Oath muft be the cloak. And thus you
fee in how little ftead it ftands them, even to
this only purpofe, for which they can pretend
it ufeful ; and to any other advantage it makes
not theleaft claim, and therefore is a fin with-
out Temptation, and confequently without
excufe: For it Ihews the greateft contempt,
nay, unkindnefs to God, , when we will pro-
voke him thus, without any thing to tempt
us to it. And therefore though the comm.on-
nefs of this fin hath made it pafs but for a
imall one, yet it is very far from being fo,
either in itfelf, or in God's account.
^. Let all therefore, who are not yet fallen AVjTT/y of
into the cuftom of this fin, be moft careful '?^/-«"''?
never to yield to the leaft beginnings of it >J'''^"^^^^'"'
and for thoie who are fo miferable, as to be
already enfnared in it, let them immediately,
as they tender their fouls, get out of it. And
let no man plead the hardnefs of leaving an
old cuflom, as aii excuie for his continuing
in it, but rather, the longer he hath been in
fo much the more ha!le let him mike out
of it, as thinking it too too much, that he
hath fo long gone on in fo great a fin. And if
the length of the cuftom have increafed the
* ^ difiiculty
to8 COe m\)Qlz Dutp of mn,
^HDap difficulty of leaving it, that is in all reafon to
1^» make him fet immediately to the calling it
off, left that difficulty at laft grow to an im-
pollibility : And the harder he finds it at
the prefent, lb much the more diligent and
j/^^^^yj,^ watchful he muft be in the ufe of all thofe
it. means, whicvh may tend to the overcoming
that finful habit ; fome few of thole means
it will not be amifs here to mention.
10. Firft, Let him pofTefs his mind fully
Senfeofthe^^'^^^ heinoufncfs of the fin, and not to mea-
Cutit and furc it Only according to the common rate of
Danger. ^^^ world *. And when he is fully perfuaded
of the Guilt, then let him add to that the
confideration of the Danger ^ as, that it puts
him out of God's favour at the prefent, and
will, if he continue in it, caft him into Hell for
ever. And fure, if this were but throughly
laid to heart, it would reftrain this fin. For I
would ask a man, that pretends impoffibijity
of leaving the cuftom. Whether, if he were
fure he fhould be hanged the next Oath he
fwore, the fear of it would not keep him
from fwearing ? I can fcarce believe any man
in his wits fo little Mafter of himfelf, but it
would. And then furely damning is lb much
worle than hanging, that, in all reafon, the
fear of that ought to be a much greater re-
ftrainr. The doubt is, men do either not hear-
tily believe that this fin will damn them, or
if they do, they look on it as a thing a great
way olF, and fo are not much moved with
it;
Of Oaths ^ &Cc. 105^
it ; but both thefe arc very unreafonable. ^HinDaj?
For the firft, it is certain that every one ^*'
that continues wilfully in any fin, is fo long
in a ftate of damnation ^ and therefore this
being fo continued in, muft certainly put a
man in that condition. For the iecond, it is
very poffible he may be deceived in think-
ing it fo far off; for how knows any man
that he fhall not be ftruck dead with an Oath
in his mouth ? Or, if he were fure not to be
fo, yet eternal damnation is furely to be
dreaded above all things, be it at what di-
iiance foever.
11. A fecond means is to be exactly txw^Tntthm
in all thou fpeakeft, that all men may h^.(i^^^'»i'
iieve thee on thy bare word ; and then thou
wilt never have occafion to confirm it by an
Oath, to make it more credible, which is the
only colour or reafon can at any time be pre-
tended for fwearing.
12. Thirdly, Obferve w^hat it is that mo'^Forfahng
betrays thee to this fin, whether drink, or an- *p ^'='^^'
ger, or the company and example of others,
or whatever elfe : and then, if ever thou
mean to forfake the fin, forfake thofe Occa-
fions of it.
13. Fourthly, Endeavour to poflefs t\\^ Reverence
heart with a continual reverence of God ; and?/^^''^-
if that once grow into a cuftom with thee,
it will quickly turn out that contrary one of
profaning. Ufe and accuftom thyfelf there-
fore to this Reverence of God, and particu-
larly
J io '^DC (ILiDoU Durp of vinUl
giunoijp larly to fuch a reipect to his name, as, if it
■*- *^' be poilibie, never to mention it without fome
lifting up of thy heart to him Even in thy
ordinary difcourfe, whenever thou takeft his
name into thy mouth, let it be an occafion
of railing up thy thoughts to him 5 but by no
means permit thyfclf to ufe it in idle by-
words, or the like. If thou doft accuftom
thyfelf to pay this Reverence to the bare
mention of his name, it will be an eKcellent
fence againfi: the proianing it in oaths,
iratciofuh 14. A fifth means is a diligent and conftant
Watch over thyfelf, that thou thus oifend
not with thy tonguey without which all the
former will come to nothing. And the laffc
Prayer, nieans is Prayer, which mult be added to all
thy endeavours ; therefore pray earneftly, that
God will enable thee to overcome this wicked
cullom ^ fay with the Pfalmift, Set a watch^
O Lord^ O'uer my mouthy and keep the door
of my lips ; and if thou doft fincerely fet
thyfelf to the ufe of means for it, thou mayft
be alTured, God will not be wanting in his
affiftance, I have been the longer on this,
becaufe it is fo reigning a fin. God in his
mercy give all that are guilty of it, a true
fight of the heinoufnefs of it !
irhaiitis *i- ^y thefe feveral ways of difhonouring
to honour God's Name, you may underftand what is the
^^'^ duty of honouring it, "jisa. a fi:ri£t abftaining
from every one of theie, and that abltinence
founded on an awful refpe^l and reverence to
that
The Duty of Grayer ^ ^c. 1 1 1
that Sacred Name, which is great, wonder- ^^"'li^ap
fill, and holy, 'PfaL xcix. 3. I have now paf- ^*
fed through the feveral branches of that
great duty of Honouring of God.
S U N D A Y V.
Of JVorfhip due to God's Name. OfTrayer^
and 'its feveral farts. OfpiblkkTrayers
in the Churchy in the Family. Ofpri-vate
Trayer. Of Repent ance^^c- Of Fafting.
Sed. i.TT^ H E eighth Duty we owe toi^r^yji;^
® God is WORSHIP: This
is that great Duty by which
efpecialiy we acknowledge his Godhead,Wor-
Ihip being proper only to God ; and there-
fore it is to be looked on as a moft weighty
Duty. This is to be performed, firft, by our
fouls ; fecondly, by our bodies. The fouFs
part is praying. Now Prayer is a fpeaking p^^,,^^^ ^^^
to God, and there are divers parts of iM^Parts.
according to the different things about which
we fpeak.
2. As firft. There is Confeffion, that is, Cor-jeffon.
the acknowledging our fins to God. And this '
may be either general or particular. The ge^"
neral is, when we only confefs in grois, that
we arc finful: The particular, when we men-
tion tlie feveral Ibrts and a6l:s of our fins. The
former is necelTary to be always a part of our
lolcnirj
112 €l)e mMz Dutp of e^an.
^imoap lolemn prayers^ whether publick or private.
* • The latter is proper for private Prayer^ and
there the oftner it is ufed, the better ; yea,
even in our daily private Prayer it will be fit
conftantly to remember fome of our greateft
and fouleft fins, though never fo long fince
pall ; for fuch we fhould never think fuffi-
ciently confeifed and bewailed. And this be-
wailing muft always go along with ConfeC-
lion : We muft be heartily forry for the fins
we confefs, and from bur fouls acknowledge
our own great unworthinefs in having com-
mitted them. For our Confeffion is not intend-
ed to inftruct God, who knows our fins much
better than ourfelves do, but it is to humble
ourfelves ; and therefore we muft not think
to have confeft aright, till that be done.
PetitipTt. 3* The fecond part of Prayer is Petition ;
that is, the begging of God whatfoever we
want, either for our Souls, or Bodies. For
For^ our our Souls, we muft firft beg pardon of fins, and
that for the fake of Jelus Chrift, who fhed
his blood to obtain it. Then we muft alfo
beg the grace and affiftance of God's Spirit
to enable us to forfake our fins, and to walk
in obedience to him. And herein it will be
needful particularly to beg all the feveral vir-
tues, as faith, love, zeal, purity, repentance,
and the like ; but efpecially thofe wihich thou
moft wanteft : And therefore obferve what
thy wants are ; and if thou beeft proud, be
moft inftant in praying for humility j if luft-
fuL
Souls.
7he Duty of Trayer^ 5Cc. 1 1 3
ful, for Chaftity and lb for all other grace?, S>iinpa?
according as thou lindeft thy needs. And in ^ •
all things that concern thy foul, be veiy
earneft and importunate ; take no denial
from God, nor give over, though thou do
not prefently obtain what thou fueft for. But
if thou haft never fo long prayed for a grace,
and yet findcft it not, do not grow weary of
Praying, but rather learch what the caufe
may be, which makes thy prayers fo inef-
fedual ; fee if thou do not thy Iclf hinder
them: Perhaps thou pray eft to God to en-
nable thee to conquer fome fin, and yet never
goeft about to fight aga'inft it, never makeft
any refiftance, but yieldeft to it as often as
it comes, nay putteft thyfelf in its way, in
the road of all temptations. If it be thus,
no wonder, though thy prayers avail not,
for thou wilt not let them. Therefore a-
mend this, and fet to the doing of thy part
fincerely, and then thou needeft not fear but
God will do his.
4. Secondly, we are to petition alfo for^^'^'^^*
our Bodies ^ that is, we are to ask of God
fuch neceffaries of life, as are needful for us
while we live here ; but tlieie only in fuch a
degree and meafure, as his wifdom fees beil
for us : We muft not prefume to be our own
carvers, and pray for all that wealth, or
greatnefs, which our own vain hearts may
perhaps defire*, but only for fuch a condition,
in refped of outward things, as he fees may
I moft
114 ^Oe mt)olt Dutp of e^an.
^u.'inap moil tend to thole great ends of our living
^* here, the glorifying him, and the laying of
our own fouls.
Depreea- i- A third part of prayer is Deprecation^
tio.i. that is, when we pray to God to turn away
fome evil from us. Now the evil may be
either the evil of Sin, or the evil of punifh-
ment. The evil of Sin is that we are efpe-
Q^ o^, cially to pray againft, moft earneftiy begging
of God, that he will, by the power ot his
grace, prefer ve us from ialling into biin. And
whatever fins they are, to which thou know-
eft thy felf moft inclined, there be particu-
larly earneft with Gfod to preferve thee Irom
them. This is to be done daily, but then
more efpecially, when we are under any pre-
fent temptation, and in danger of falling into
any fin: In which cafe we have realbn to cry
out as St. Teter did, when he found himfclf
finking, Save^ Lord^ or I prifh ; humbly be-
leeching him either to withdraw the tempta-
tion, or ftrengthen us to withftand it j nei-
ther of which we can do for ourfeives.
6, Secondly, We are likewife to pray
ment ' ^^S^i^ft the cvil of punifhment, but principal-
ly againft fpiritual punilhments, as ihe an-
ger of God, the withdrawing of his Grace,
and eternal damnation : Againft thefe we can
never pray with too much earneftnefs. But
we may alfo pray againft temporal punilh-
ments, that is, any outward aftliclion, but
this with fubmiflion to God's Will, according
to
The Duty of ^^rayer^ ^c. 1 15
to the example of Chrift, Matt, xxvi. 3^. ^wniiap
. Not as I w'lll^ but as thou wilt. *^*
7. A fourth part of Prayer is IntercelTion, ^„,,,,,^,,
that is, praying for others. This in general
we are to do for all mankind, as well Gran-
gers as acquaintance, but more particularly
thofe to whom we have any fpecial relation,
cither publick, as our governors both in
Church and State ; or private, as parents,
husbands, wife, children, friends, ^c. We
are alfo to pray for all that are in afiiiQion,
and fuch particular perlons as we difcern ei^ ^
pecially to be fo : Yea, we are to pray for tholb
that have done us injury, thofe that deffite^
fully ufe and ferfecute us-^ for it is cxprcfly
the command of Chrift, Matt. v. 44. and that
whereof he hath llkewife ^iven us the hiph-
eft example, in praying even for his very cru-
cifiers, Luke xxiii. 34. Father, forgive the?n.
For all thefe forts of perlons wc are to pray,
and that for the very fame good things we
beg of God for ourfelves, that God vvould
give them, in their feveral places and callings,
all fpiritual and temporal bleffings, which he
fees wariting to them, and turn away from
them all evil, whether of fin or puniihment.
8. The fifth part of Prayer is Thankfgi- ji^^^;,^^
ving, that is, the praifing and blefling God ving,
for all his mercies, whether to our own per-
fbns, and thofe that immediately relate to
us, or to the Church and Nation, whereof v/e
are members, or yet more general to all man-
1 2 kind;
II 6' Qi\)t CHDcle Dutp of i^an.
;£;tiaDai' kind • and ihis for all his Mercies both Spiri-
^' tual and Temporal. In the Spiritual, iirft,
for thofe wherein we are all in common con-
cerned, as the giving of his Son, the fending
of his Spirit, and all thofe means he hath ufed
to bring linfnl men unto himfelf. Then, fe-
condly, for thofe mercies we have in oar
own particulars received; fuch are, the ha-
ving been born within the pale of the Church,
and lb brought up in the Chriftian Religion,
by which we have been partakers of thofe
precious advantages of the Word and Sacra-
ments, and fo have had, without any care
or pains of ours, the means of eternal Life
put into our hands. But befides thefe, there
is none of us but have received other fpiri-
tual mercies from God.
SpiriUi.ti 9' -^^ ^^^y God's patience and long-fufFer-
Mercies. ing. Waiting for our repentance, and not cut-
ting us off in our fins : Secondly, his calls
and invitations of us to that repentance, not
only outward, in the miniftry of the Word,
but alfo inward, by the motions of his Spirit.
But then if thou be one that haft, by the help
of God's grace, been wrought upon by thefe
calls, and brought from a profane or world-
ly, to a Chriftian courfe of life, thou art
furely, in the higheft degree, tied to magni-
fy and praife his goodnefs, as having received
from him the greatcft of mercies.
Temporal jq. We are likewile to give thanks for
temporal Bkftings, whether fuch as concern
the
The Duty of Traycr^ SCc. 1 17
the publick, as the prolperity of the Church, ^""^iig
or Nation, and all remarkable deliverances •
afforded to either; or elle fuch as concern our
particular; fuch are all the good things of
this life which we enjoy, as health, friends,
food, raiment and the like; alfo for thofe
minuetly prefervations, whereby we are by
God's gracious providence kept from danger,
and the efpecial deliverances which God hath
given us in the time of greateft perils. It
will be impoflible tofet down the leveral mer-
cies which every man receives from God,
becaufe they differ in kind and degree be-
tween one man and another. But it is fure,
that he which receives leaft, hath yet enough
to imploy his whole life in praifes to God,
And it will be very fit for every man to con-
fider the feveral pafTages of his life, and the
mercies he hath in each received, and fo to
gather a kind of lift or catalogue of them,
at leaft the principal of them, which he may
always have in his memory, and often with
a thankful heart repeat before God. ^
1 1. Thefe are the ieveral parts of Prayer, />«y;v/i
and all of them to be ufed both pulickly and ^^^y^^ .
privately. The publick ule of them is ^"^^^clulch.
that in the Church, where all meet to join
in thofe Prayers wherein they are in common
concerned. And in this (where the Prayers
are luch as they ought to be) we ftiould be
very conftant, there being an efpecial bleding
promifed to the joint requefts of the faithful:
1 3 And
i ^imDaj' And he that without a necelTary caufeabfents
»^» himfelf from fuch pubh'ck prayers, cuts hini-
felf off from the Church, which hath always
been thought fo unhappy a thing, that it is
thegreateil punifhment the governors of the
Church can lay upon the worft offender ; and
therefore it is a lirange madncfs for men to
inflid it upon themfelves
In the Fa. ' ^* "^ f^cond fort of publick Prayer is that
tfiiiy. in a Family, where all that are members of
it, join in their common fupplications •, and
this alfo ought to be very carefully attended
to, firft, by the Mafter of the Family, who is
to look that there be fuch Prayers j it being
as much his part thus to provide for the fouls
of his children and fervants, as to provide
food for their bodies. Therefore there is none,
even the meaneft honfholder, but ought to
take this care. If either himlelf, or any of his
P'amily can read, he may ufe fome prayers
out of fome good book ; if it be the Service-
Book of the Church, he make a good choice :
If they cannot read, it will then be necelTary
tliey fhould be taught without book fome
form of Prayer which they may ufe in the
Family ; for which purpofe again fome of the
Prayers of the Church will be very fit, as
being moit eafy for their memories, by rea-
fon of their Ihortnefs, and yet containing a
great deal of matter. But w'hat choice foever
they make of Prayers, let them be fure to
have fome, and let no man, that profeffes
liimfelf
Ths Duty of Trayer^ t<ic, 1 1 9
himfelf a Chrlftian, keep fo heatheniPn a Fa- S>unD«ip
mily, as not to fee God be daily worihipped
in it. But when the mailer of a Family hath
done his duty in thus providing, it is the du-
ty of every member of it to make ufe of that
proviGon, by being conftant and diligent at
thoie Family prayers.
1 3. Private or fecret Prayer is that which ^^'^''^^^
is ufed by a man alone apart from all others, '^^^^'''
wherein we are to be more particular, ac-
cording to our particular needs, than in
pulick it is fit to be. And this of private
Prayer is a duty which will not be excufcd
by the performance of the other of publick.
They are both required, and one muft not
be taken in exchange for the other. And
whoever is diligent in publick prayers, and
yet negligent in private, it is much to be
feared, he rather feeks to approve himfelf to
men than to God, contrary to the command
of our Saviour, Matt, vi. who enjoy ns this
private Prayer, this fraying to our Father in
fecret^ from whom alone we are to expe6t
our reward, and not from the vain praifes of
men.
14, Now this duty of Prayer is to be often P>-«v'^»-f
performed, by none feldomer than evening''^ *'*^'^'"
and morning, it being mo ft neceflary that
we fhould thus begin and end all our works
with God; and that not onlyin refpect of the
duty we owe him, but alfo in refped of our
felves, who can never be either profperous, or
I 4 lafe,
lao Cbe ^^Qoie Dutp oi Q9an>
^HiDapfafe, but by committing ourfelves to him;
^' and therefore fhould tremble to venture on
the perils either of day or night, without his
liifeguard. How much oftner this Duty is to
be performed, muft be judged according to
the bufinefs or leifure men have : Whpre by
Bufinefs I mean, not fuch bufinefs as men un-
profitably maketothemfelves; but thenecef-
fary bufinefs of a man's calling, which with
fome, will not afford them much time for
fet and folemn Prayer. But even thefe men
may often in-a day lift up their hearts to God
in fome ^fhort Prayers, even whilft they are
at their work. As for thofe that have more
leifure, they are in all reafon to beftow more
time upon this Duty. And let no man that
can find time to beflovv upon his vani-
ties, nay, perhaps his fins, fay he wants lei-
fure for Prayer; biit let him now endeavour
to redeem what he hath mifpent, by imploy-
ing more of that leifure in this Duty for
the future: And furely, if we did but rightly
qie M' weigh how much it is our own Advantage
ofTayer. ^^ perform this Duty, we fhould think it
wifdom to be as frequent as we are ordinarily
feldom in it.
fienour. 15. For, firft, It is a great Honour for us,
poor worms of the earth, to be allowed to
fpeak fo freely to the Majefty of Heaven. If
a king fhould but vouchlafe to let one of his
meaneft fubjeds talk familiarly and freely
with him, it would be looked on as a huge
Honour^
TJoe Duty of Trayer, ^c. i2i
Honoar ^ that man, how defpicable icever »>u«^':i^
he were before, would then be the envy of ^^ *
all his neighbours ^ and there is little que-
ftion he would be willing to take all oppor-
tunities of receiving fo great a grace. But
alafs ! this is nothing to the Honour is offered
us, who are allowed, nay, invited to fpealc
to, and converfe with tne King of kings ;
and therefore how iorward fhould we in all
reafon be to it ?
1 6, Secondly, It is a great Benefit, even^^^p^^,.
the grcateft that can be imagined ^ for Prayer
is the Inftrument of fetching down all good
things to us, whether fpiritual or temporal ;
no Prayer that is qualified as it ought to be,
but is fure to bring down a bleffing, accord-
ing to that of the wife man, Ecclus, xxxv. 1 7.
7 he 'Trayer of the humble fisrceth the clouds y
and '■jn'tll not turn away till the higheft regard
it. You would think him a happy man, that
had one certain means of helping him to what-
ever he wanted, though it were to coft him
much pains and labour : Now this happy
man thou m.ay'il be, if thou wilt. Prayer is
the never failing means of bringing thee, if
not all that thou thinkeft thou wantefl, yet
all that indeed thou doft, that is, all that
God fees fit for thee. And therefore, be there
never fo much wearinefs to thy flefh in the
Duty, yet, confidering in what continual
want thou ftandeft of fomething or other from
God, it is a madnefs to let that uneafmefs
dilhearten
122 €tje mWt Durp of ®an.
&uaDdg dilhearten thee, and keep thee from this fo
^* fure means of fupplying thy wants.
Plea/ant' * 7' ^^^y ^^ the third place, this duty is in
nc/s. itfelf fo far from being uneafy, that it is very
pleafant. God is the Fountain of happinefs,
and at his right hand are fleafnres for ever-
more j Plal. xvi. 1 1, And therefore the nearer
we draw to him, the happier we muft needs
be, the very joys of Heaven arifmg from oar
nearnefs to God. Now in this life we have
no way of drawing fonear to him, as by this
of Prayer; and therefore furely it is that
which in it felf is apt to afford abundance of
delight and pleafure; if it feera otherwife to
us, it is from fome diftemper of our own
hearts, which, like a fick palate, cannot relifh
the moft pleafant meat. Prayer is a pleafant
CarnaiHv ^^^Yt ^^^ *^ ^^ withal a fpiritual one: and
onerenfon therefore if thy heart be carnal, if that be fct
of it feem- either on the contrary pleafures of the flefh,
'^ife. "'' ^^ drofs of the world, no marvel then if thou
tafte no pleafantnefs in it; if, like the Jfrae^
liteSy thou defpife Manna, whilfl: thou longeft
after the flefh-pots of Egypt. Therefore, if
thou find a wearinefs in this duty, fufpecl thy
* felf, purge and refine thy heart from the love
of all fin, and endeavour to put it into a hea-
venly and fpiritual frame, and then thou wilt
find this no unpleafant exercife, but full of
delight and fatisfadion. In the mean time
complain not of the hardnefs of the duty, but
of the untowardnefs of thy own heart.
1 8. But
The Duty of Trayer, (^c, 123
18. Bat there may alfo be another reafon ^unoap
of its feeming unpleaiant to us, and that is *^'
Want of Ufe. You know there are many j^. ^ ^
things which feem iineafy at the iirft triaX^ u/eamther.
which yet, after we are accuftomed to them,
feem very delightful; and if this be thy cafe,
then thou knoweft a ready cure, viz. to ule
it oftner ; and fo this consideration naturally
in forces the exhortation of being frequent in
this duty.
I p. But we are not only to confider how ^<' ^^^ '"'•
often, but how well we perform it. ^owZui""'
to do it well, we are to refped, firft, the
matter of our Prayers^ to look that we ask
nothing that is unlawful, as revenge upon
our enemies, or the like: Secondly, the man-
ner, and that muft be firft, in Faith ; we muft ^'^.^^f ''^
believe, that if we ask as we ought, God
will either give us the thing we ask for, or
elfe fbmething which he fees better for us :
And then, fecondly, in Humility ; we mult , „ .
acknowledgc ourielves utterly unworthy 01 /;/.^.
any of thofe good things we beg for, and
therefore fue for them only for Chrlft's fake '• u^^.^j, jt.
Thirdly, with Attention; wemuftmind what/ewfw«.
we are about, and not fuffer ourfelves to be
carried away to the thought of other things.
I told you at the firft, that Prayer was the
bufinefs of the foul, but if our minds be
wandering, it is the work only of the tongue
and lips, which makes it in God's account no
better than yain babling, and fo will never
bring
1^4 €t)c OTlJolc Durp of ®an.
gjunoap bring a bleffing on us, Nay, as Jacob laid to
V. his mother, Gen. xxvii. 1 2. it will be more
likely to bring a curfe on us, than a blefling;
for it is a profaning one of the mod folemn
parts of God's fervice; it is a piece of hypo-
crify, the drawingnear to htm with our lifSy
when our he^wts are far from hm^ and a great
flighting and defpifing that dreadful Majefty
we come before- and as to ourfelves, it is a
moft ridiculous tolly, that we, who come to
God upon fuch weighty Errands, as are all
the concernments of our fouls and bodies,
fhould in the midft forget our bufmefs, and
purlue every the lighteft thing that either
our own vain fancies, or the Devil, whofe bu-
finefs it is here to hinder us, can offer to us.
It is juft as if a malefador, that comes to fue
for his life to the king, ihould, in the midll:
of his fupplication,happen to efpy a butterfly,
and then Ihould leave his fuit, and run a chace
after that butterfly : Would you not think
it pity a pardon ihould be caft away upon fo
wretchlefs a creature ? and fure it will be as
unreafonable to exped that God fhould at-
tend and grant thole fuits of ours, which we
do not at all confider ourfelves.
20. This wandring in Prayer is a thing
we are much concerned to arm ourfelves a-
n^anlring. galnft^ it being that to which we are natu-
Conftdera- rally wocdcrfull prone. To that end it will
^'V^,^ be necelTary, firft, to poflefs our hearts, at our
Gods Ma- . -^ ' ' . , , r c ^u ..
jejfj. coming to prayers, with the greatnels 01 that
* Majefty
The Duty of Trayer^ ^c.
12
Majefty we are to approach, that lb we 'may -^i'^'nuai*
dread to be vain and trifling in his prefence. * •
Secondly, we are to confider the great con-
cernment of the things we are to ask, lome^*""^^^^^"-
whereof are fuch, that if we fhould not be
heard, we are of ail creatures the moil nii-
ferable ; and yet this wandring is the way to
keep us from being heard. I'hirdly, we are
to beg God's aid in this particular ; and there- Prayrfer
fore when thou fetteft to Prayer, let thy firfl ^""^'^ "^''^*
petition be for this grace of attention.
21. Laftly, be as watchful, as is poffible,^^^f ^-^^^^
over thy heart in time of Prayer, to keep
out all wandring thoughts ; or if any have
gotten in, let them not find entertainment ^
but as foon as ever. thou difcerneft them, fut-
fer them not to abide one moment, but caffc
them out with indignation, and beg God's
pardon for them. And if thou doft thus
fincerely and diligently ftrive againft them,
either God will enable thee in fome meafure
to overcome, or he will in his mercy pardon
thee what thou canft not prevent : But if it
be through thy own negligence, thou art to
expect neither, fo long as that negligence
continues.
2 2. In the fourth place we mufi look our .
Prayers be with zeal and earneilneis* it is '^'' ^^'
not enough that we lb far attend them^ as
barely to know what it is we lay, but we
mud put forth all the affection and devotion
of our fouls, and that according to the feveral
p.irts
a6 ^oe-CiLiDoie Dut^ of ^U/an
uauc^> paits of Prayer betore-mentioned. It is not
V. the coid taint requeit, that win ever obtain
from God : We lee it wiii not ironi our
felvcs j for if a begger fliouid ask rehel from
us, and do it in Inch a Icorntal manner, that
he feemed indifferent whether he had it, or
no, we ihould think he had either iittie want,
or great pride, and io have no heart to give
him. ISow furely, the things we ask trom
God are fo much above the rate of an ordi-
nary aims, that we can never expect they
ihould be given to flight and heartlels peti-
tions. No more, in like manner, will our
facrifice of praife and thanklgiving ever be
accepted by him, ii it be not otfered from
a heart truly affected with the knle of his
mercies- it is but a kind of formal com-
plimenting, W'hich will never be approved
by him, who requires the heart, and not the
lips only. And the like may be faid of all
the other parts of Prayer. Theretoie be
careful, when thou draweft nigh to God in
Prayer, to raife up thy foul to the highcit
pitch of zeal and earncftneis thou art able.
And becaule of thyielf alone thou art not
able to do any thing, beleech God, that he
will inflame thy heart with this heavenly
fire of devotion- and when thou halt ob-
tained it, beware that thou neither quench
it by any wilful fin, nor let it go ou.t a-
gain for want of ftirring it up and imploy-
ing it.
23. Fifthly,
The Duty of 'Prayer^ ^c. 127
23. Firchly, we mult pray with Purity, .*'>uiiua^
I mean, we mull purge our hearts from all ^•
affections to fm. This is furcly the meaning ^J'' '^
of the Apoftie, i Tim. ii. 8. when he ,com-
mands men to lift tip holy hands in Prayer ^
And he there inftances in one fpecial fort of
fm, wrath ^^^ doiibtmg\ where, by doubt-
ing, is meant thofe unkind difputes and con-
tentions, which are fo common amonglt men.
And furely he that cheriihes that, or any-
other fm in his heart, can never lift up thole
holy hands, which are required in this duty.
And then fure his prayers, be they never lb
many, or earneft, v>^iil little avail him ; the
Pialmift will tell him, he fhall not be heard,
Tjal. Ixvi. \%. If I regard iniquity in my
hearty the Lord will not hear me. Nay, So-
lomon will tell him yet worie, that his prayers
are not only vain, but abominable, Pr^i;. xv. 8.
The Jacrifce of the wicked is an ahor/unatiou
to the Lord. And thus to have our Prayers
turned into fin, is one of the heavieft things
that can befal any man. We fee it is fct
down in that fad catalogue of Curfes, PjaL
cix. 7. Therefore let us not be fo cruel to
ourfelves, as to pull it upon our own heads,
which we certainly do, if we offer up Prayers
from an impure heart.
24. In the laft place, we muil direct our 'To w^^/
Prayers to right ends; and that either in re- '^'^^'
fpe6t of the Prayer itieU~ or the things we
pray for. Firit, we muil pray, not to gain the
praile
g^uuOiip praife of devotion amongft men, like thole
V. hypocrites, Matt, vi 5. nor yet only for
company or fafhion fake, to do as others do :
Bat we mull do it, firil, as an ad of wor-
ihip to God; fecondly, as an acknowledge-
ment that he is that great Ipring, from
whence alone v/e expert all good things ;
and thirdly, to gain a fupply of our own or
others needs. Then in refpecL of the things
prayed for, we mull be fare to have no ill
aims upon them ; we muft not ask, that we
may confume it ufon our lufis^ Jam. iv. 3. as
thofe do who pray for wealth, that they may
live in riot and excefs ; and for power, that
they may be able to mifchief their enemies,
and the like. But our end in all mull be
God's Glory lirit ; and next that, our own
and others falvation; and all other things
mull be taken in only as they tend to thole,
which they can never do, if we abufe them
to fin. I have now done with that firll part
of worfhip, that of the foul.
Bodih ^i' ^^^ other is that of the Body ; and
'worjh'p. that is nothing elfe but fuch humble and re-
verent gellures in our approaches to God, as
may both cxprefs the inward reverence of
our Souls, and may alfo pay him fome tribute
from our very Bodies, with which the Apo-
ftle commands us to glorify God, as well as
with our fouls ; and good rcafon, fince he hath
created and redeemed the one as well as the
other. Whenfoever therefore thou ofFcreft
thy
of Repentance, fe. la^
thy Prayers unto God, let it be with all low- /S>nnDai>
linefs, as well of body as of mind, according *•
to that of the Tfdlm/fi, Pfal. xcv. 6. O cemej
let us worfjjip, Ut us fall down and kneel be^
fore the Lord our Maker,
16.. The ninth Duty to God is REPEN-i^,^,„.
TANGE: That this is a Duty to God we^^we.
are taught by the Apoftie, ABs xx. 21. where
fpeaking of Repentance, he ftiles it Repen-
tance towards God. And there is good
reafon this fhould be a duty to him, fince
there is no fin we commit, but is either me-
diately or immediately againft him. For
though there be fms both againft ourfelyes
and our neighbours, yet they being forbidden
by God, they are alio breaches of his com-
mandments, and fo fms againft him.
This Repentance is, in fnort, nothing but
a turning from fm to God, the cafting off allyj. J/,vJ/
our former evils, and inftead thereof, con-'^G^*^-
ftantly pradifmg all thofe Chriftian duties,
which God requireth of us. And this is fo
neceffary a duty, that without it we certain-
ly perilh: We have Chrift's Word for it,
Luke xiii. 5. Except ye recent ^ ye pall all
like wife ferifh.
27. The directions for performing the {t^^i"Jesfor
veral parts of this duty have been already
given in the preparation to the Lord's Supper;
and thither 1 refer the reader. Only 1 fhall
here mind him, that it is not to be looked
upon as a duty to be practifed only at the
K time
I3Q €de m\)oU Dutp of i^an.
&unriaj> time of receiving the Sacrament. For this be-
* • ing the only remedy againft the poifon of fin,
we mull renew it as often as we repeat our
fins, that is, daily ; I mean, we muft every
Daily, day repent of the fins of that day. For what
Chrift faith of other evils, is true alfo of this,
Sufficient to the day is the evil thereof. We
have fins enough of each day to exercife a
daily Repentance ; and therefore every man
muft thus daily call himfelf to account.
jf fgt 28. But as it is in accounts, they who con-
thnes. ftantly fet down their daily expences, have
yet fome fet time of cafting up the whole
fum, as at the end of the week, or month;
fo fiiould it alfo be here : We fhould fet a-
fide fome time to humble ourfelves folemnly
before God for the fins, not of that day only,
but of our whole lives. And the frequenter
thefe times are the better : For the oftner
we thus caft up our acounts with God, and
fee what vaft debts we are run in to him, the
more humbly fliall we think of ourfelves,
and the more ftiall thirft after his mercy ;
which two are the fpecial things that muft
qualify us for his pardon. He therefore that
can affign himfelf one day in the week for this
purpofe, will take a thriving courfe for his
Ibul. Or, ?f any man's ftate of life be fo bufy,
as not to afford him to do it fo often, let him
yet come as near to that frequency, as is pol^
fi])le for him, remembring always, that none
of his worldly imployments can bring him in
near
of Refentance^ 6Cc. 131
near lb gainful a return, as this fpiritual one^«'^'^^?
will do : And therefore it is very ill husban- *
dry to purfue them to the negled of this.
2^. Befides thefe conftant times, there are^»*^<f
likewife occafional times for the performance i'^^i
of this duty ; fuch efpecially are the times ol
Calamity and Afflidion : For when any fuch
befal us, we are to look on it as a meffage
fent from Heaven to call us to this duty, and
therefore mull: never neglecb it, when we are
thus fummoned to it; left we be of the num-
ber of them who dtfpje the chajijfements of
the Lord^ Heb xii. 5.
30. There is yet another time of Repen-^^fOe^fSi;
tance, which, in the pradice of men, hath
gotten away the cuftom from all thofe, and
that is, the time of Death, which, it is true,
is a time very fit to renew our repentance,
but fure not proper to begin it ; and it is a
moft defperate madnefs for men to defer it
till then. • For, to fay the i.iildeft of it, it is
the venturing our fouls upon fuch miferable
uncertainties, as no wife man would truft
with any thing of the lead value.
For, firft, 1 would ask any man that means fhe Ban-
to repent at his Death, how he knows he fhalb^'^^ f '^^
have an hour's time for it? Do we not daily J/7/^J»!
fee men fnatched away in a moment ? And
who can tell that it Ihall not be his own cafe ?
But, fecondly, fuppofe he have a more leifu re-
ly Death, that fome difeafe give him warning
of its approach, yet perhaps he will not un-
K 2 derftand
130 tZDQe m\>QU Put?) ot g9an.
■ ^uiiDar derftand that warning, but will ftill flatter
V. himfelf, as very often fick people do, with
hopes of life to the laft • and fo his death may-
be fndden to him, though it comes by never
fo flow degrees. But again, thirdly, if he do
difcern his Danger, yet how is he fure he fhall
then be able to repent ? Repentance is a grace
of God, not at our command: And it is juft
and ufual with God, when men have a long
time refufed and reje6:ed that grace, refused
all his calls and invitations to converfion and
amendment, to give them over at laft to the
hardnefs of their own hearts, and not to af-
ford them any more of that grace they have
^heDi/ad-ib difpifed. Yet fuppofe, in the fourth place,
i>^"i^ges i^^^ Qq^^ [^ [^js infinite patience, fliould ftill
bed R^pen- continue the offer of that grace to thee; yet
tafice. thou that haft relifted, it may be thirty, or
forty, or fifty years together, how knoweit
thou that thou fhait put off that habit of re-
fiftance upon a fudden, and make ufe of the
grace afforded? It is fure thou haft many
more advantages towards the doing it now,
than thou wilt have then.
31. For firft, the longer Sin hath kept pof-
*rhe Cw felfion of the heart, the harder it will be to
^m of ^^lyQ j^ Q^.^ jj. jg |-f ue^ if Repentance were
nothing but a prelent ceafing from the adls of
Sin, the death-bed were fitteft for it; for then
we are difabled from committing moft Sins;
But I have formerly fhewed you. Repentance
contains much more than fo ; there muft be in
it
Of Repent anccy &Cc. 133
■
it a fmcere hatred of fin, and love of God. S>unDap
Now how unlikely is it that he, which hath '^•
all his life loved fin, cheriflied it in his bofom,
and, on the contrary, abhorred God and good-
ncfs, fhould in an inftant quite change his af-
fedions, hate that fin he loved, and love God
and goodnefs which before he utterly hated?
3a. And fccondly, the bodily Pains thatJ^^^'^y
attend a death-bed, will diftrad thee, and^**'"'
make thee unable to attend the work of Re-
pentance, which is a bufinefs of fuch weight
and difficulty, as will imploy all our powers,
even when they are at the frefheft.
^"^^ Confider thofe difadvantages thou muft Danger of
then ftruggle with, and then tell mc, what ^^w^f'-'Xy
hope there is thou fhalt then do that, which
now upon much eafier terms thou wilt not?
But, in the third place, there is a Danger be-
hind beyond all thefe, and that is, that the
Repentance which death drives a man to,
will not be a true Repentance; for in fuch a
cafe it is plain, it is only the fear of Hell puts
him on it, which though it may be a good
beginning, where there is time after to per-
fect it, yet, where it goes alone, it can never
avail for falvation. Now that death-bed Re-
pentances are often only of this fort, is too
likely, when it is oblerved, that many men,
who have leemed to repent when they have
thought death approaching, have yet, after
it hath plealed God to reftore them to health,
been as wicked (perhaps worfc) as ever they
K 3 were
134 Coe OLiljole Dutp of ^mn.
$>unDap were before^ which Ihews plainly, that there
* • was no real change in them ; and then furely
had fuch a man died in that kerning Repen-
tance, God, who tries the hearty would not
have accepted it, which he faw was unfin-
cere. When all thcfe dangers are laid toge*
ther, it will furely appear a moft defperate
adventure for any man to truft to a death-bed
Repentance. Nor is it ever the lefs for that
example of the penitent thief, Luke xxiii. 43.
which is by many fo much depended on. For
it is fure his cafe and ours differ widely ; he
had never heard of Chrift before, and fo more
could not be expected of him, than to em-
brace him as foon as he was tendred to him ;
But we have had him offered, nay, prefs'd up-
on us from our cradles, and yet have rejected
him. But if there were not this difference, it
is but a faint hope can be raifed only from a
lingle example, and another we find not in the
whole Bible. The Israelites ^ we read, were
fed with Manna from Hea'ven^ but would
you not think him Itark mad, that fhould,
out of expedation of the like, negled to pro-^
vide himfelf any food ? Yet it is full as reafo-
nableto depend upon this example as the other.
I conclude all in the words of the Wife man,
Ecclef, xii. I. Remember thy Creator in the
days of thy youth^ before the e-v'il days come.
Fapng 34. To this duty of Repentance, Fairing
is very proper to be annexed: The Scripture
ufualiy joins them together 3 among the jews
* the
Of Fafttng, cCc. 135
the great day of atonement was to be kept .eufif'i?)'
with Fading, as you may fee by comparing ' •
Lev. xvi. 31. with I fa. Iviii. 5. and this by
God's efpecial appointment. And in the Pro-
phets, when the people are called on to re-
pent and humble themfelves, they are alfo
called on to fall. Thus it is, Joel ii. 1 2.
Therefore now thus faith the Lordy Jurnye
unto me with all your hearty with Fafting
and with IVeefingy &^c. Yea, fo proper hath
Fafting been accounted to humiliation, that
we fee even wicked Ahab would not omit
it in his, i Kings xxi. 27. nor the Heathen
Ninevites in theirs, Jonah iii. 5. Nor is it
lefs fit, or lefs acceptable fince Chrift, than
it was before him : For we fee, he fuppofes
it as a duty fometimes to be performed, when
he gives directions to avoid vain-glory in it.
Matt. vi. ^. and alfb aflures us, that if it
be performed, as it ought, not to pleale men,
but God, it will furely be rewarded by
him. And accordingly we find it pra£lifed
by the Saints : Anna ferijed God with Fafl-
ing and ^rayer^ Luke ii, 37, Where it is ob-
fervable, that it is reckoned as a fervice of
God, fit to be joined with prayers. And the
Chriftians of the firft times were generally
very frequent in the pradice of it. Now tho'
Fafting be cfpecially proper to a time of
humiliation, yet it is not fo reft rained to ir,
but it may be leafonable whenfbever we have
gny extraordinary thing to requeil from God.
K 4 Thus
13^ Ctje CObole 'Duty of ^^an,
ji)UriDap Thus, when Efther was to endeavour the
* • deliverance of her people from deftruclion,
fhe and all the "^e-ws kept a folemn Faft,
Efth, iv. 1^. And thus when ^aul and Bar-
nabas were to be ordained Apoftles, there
was Fafting joined toPrayer, /fi^/j- xiii. 3. And
fo it will be very fit for us, whenfoever we
have need of any extraordinary diredions or
afliftance from God, whether concerning our
temporal or fpiritual concernments, thus to
quicken our prayers by Fading. But above
all occafions, this of humiliation fecms moft
to require it; for befides the advantages of
kindling our zeal, which is never more ne-
ceflary, than when we beg for pardon of fins,
Fafiing carries in it fomevvhat of Revenge,
which is reckoned as a fpecial part oi Repen-
tance, 2 Cor. vii. 1 1. For by denying our bo-
dies the refrefhment of our ordinary food, we
do infii£l fomewhat of punifhmcnt upon our
ielves for our former exceffes, or whatever
other fins we at that time accufe ourfeives
of: which is a proper effect of that indigna-
tion, which every finner ought to have againft
himfelf. And truly, he that is fo tender of
himfelf, that he can never find in his heart
fo much as to mifs a meal, by way of punilh-
ment for his faults, ihews he is not much
fallen out with himfelf for committing them,
and fo wants that indignation which the Apo-
ftle, in the fore-named Texts, mentions as a
p.^rt of true repentance,
3 ^. Thers
Of Faftingy fe. 137
55. I'here is no doubt, but luch holy Re-S>utiDag
vengcs upon ourfelves for Sins are very ac- ^'
ceptable to God ; yet we muft not think that J^^^^ I].
either thofe, or any thing elfe we can do, can ceptabie
make iatisfadion for our offences; for that ^^f^^^^"^*
nothing but the blood of Chrifl: can do : And thfiHron
therefore on that, and not on any of our i^cx-i°^ 1^"^-
formances, we muft depend for pardon. Yet,
fince that blood fhall never be applied to any
but penitent finners, we are as much concern-
ed to bring forth all the fruits of repentance,
as if our hopes depended on them only.
36. How often this duty of Fafting is to be rimes of
performed, we have no dircQion in Scrip-Z^'/^^'S-
ture. That muft be allotted by mens ov/n
piety, according as their health, or other con-
fiderations will allow. But as it is in humi-
liation, the frequenter returns we have of fct
times for it, the better ; fo it is likewife in
Falling, the oftner the better, fo it be not
hurtful either to our healths, or to fome o-
ther duty required of us. Nay, perhaps,
Fafting may help fome men to more of thole
times for humiliation, than they would other-
wife gain. For perhaps there are fome, who
cannot without a manifeft hindrance to their
calling, allow a whole day to that work, yet
fuch an one may at leaft aftord that time he
would otherwile fpend in eating: And lb
Fafting will be doubly ufeful towards inch a
man's humiliation, both by helping him in
ihe duty, and gaining him time for it.
37- I
138 €ee m\)Qlt Durp of @an.
^impap 37. I have now gone through the firft
y Branch of our duty to God, to "jutt^ the ac-
BrZichof knowledging him for our God. The fecond
cur Duty is, the having no other. Of which I need
if^ God. ^^y little, as it is a forbidding of that grofTer
fort of Hetahenilh idolatry, the worfhipping
of Idols; which, though it were once com-
mon in the world, yet is now fo rare, that
it is not likely any that ftiall read this, will
be concerned in it. Only 1 muft fay, That
to pay divine worj3iip to any creature, be it
Saint or Angel, yea, or the Image of Chrift
himfelf, is a tranfgreffion againft this fecond
Branch of our Duty to God ; it being the
imparting that to a creature, which is due
only to God, and therefore is ftridly to be
abftained from.
38. But there is another fort of Idolatry,
of which we are generally guilty, and that
is, when we pay thofe Affedions of love,
fear, truft, and the like, to any creature, in
a higher degree than we do to God ^ for that
is the fetting up that thing, what fee ver it
is, for our God. And this inward kind of
Idolatry is that which provokes God to jea-
loufy, as well as the out'vvard of worfhipping
an Idol. I might enlarge much upon this,
but becaufe fome feverals of it have been
touched on in the former difcourfe, I fuppofe
it needlefs : and therefore fhall now proceed
to the fecond Head of DUTY^ that to Our
SELVES.
SUN.
The Duty of Htmtl'tty^ 6Cc. 135?
SUNDAY VI.
Bitty to our Selves ; of Sobriety ; of Humi-
Uty^ T/je great SinofTride-^ of Vain-glo-
ry^ the Danger^ Folly ; the Means to {re-
^oent it • of Mesknejsy ^c.
Sed. I. ^Tp*^^^ DUTY to Our SELVES Dutytoouy
I is, by St. Tatd^ in the forc-^^^^^^
^*^ mentioned text, Tit, i\. 12.
fummed up in this one word, foberly. Now
by foberly is meant our keeping within thofe
due bounds which God hath fet us. My
bufinefs will therefore be, to tell you what
are the particulars of this Sobriety ; and
that, firft, in refpect of the foul ; fecondly,
in refped of the body. The Sobriety of the
foul ftands in right governing its paffions
and afFedions -, and to that are many virtues
required. I fhall give you the particulars of
them.
2. The firft of them is Humility, which Humiuy.
may well have the prime place, not only in
refpe£b of the excellency of the virtue, but
alfo of its ufefulnefs towards the obtaining
of all the reft- this being the foundation on
which all others muft be built. And he that
hopes to gain them without this, will prove
but like that foolifti builder Chrift fpeaks of
Luke vi. 49. who built his hotife on thefand.
Of the Humility towards Godj I have already
Ipoken,
140 cue mUolc Dutp of man.
^nriDapfpoken, and ihewed the neceffity ot it. I
^J* am now to fpeafc of Humility, as it con-
cerns ourfelves, which will be found no lefs
neceffary than the former.
3. This Humility is of two forts, the firft
is, the having a mean and low opinion of our
lelves; the fecond is, the being content that
others Ihould have fo of us. The firft of thefe
is contrary to pride, the other to vain-glory.
And that both thefe are abfolutely neceffary
to Chriftians, I am now to fhew you; which
will, I conceive, heft be done, by laying be-
fore you, firft, the fin- lecondly, the dan-
ger; thirdly, the folly of the contrary vices.
77}e great 4* -^"^ ^^% ^^^ Pride ; the Sin of it is fb
Sin of great, that it caft the Angels out of heaven ;
"' and therefore, if we may judge of Sin by the
punifhment, it was not only the firft, but the
greateft Sin, that ever the Devil himfelf hath
been guilty of: But we need no better proof
of the heinoufnefs of it, than the extreme
hatefulnefs of it to God, which, befides that
inftance of his puniftiing the Devil, we may
frequently find in the Scriptures, Trov. xvi. .5,
Every one that ts -proud in hearty h anahotni-
nat'ion to the Lord. And again, chap. vj. 1 7.
where there is mention of feveral things the
Lord hates, a proud look is fet as the firft of
them ; fo Jam. iv. 6. Godrefifieth the froudi
and divers other Texts there are to the fame
purpofe ; which ftiews the great hatred God
bears to this Sin of Pride. Now fince it is cer-
tain.
Sin of Tride^ ^c. J41
tain, God, who is all goodnefs, hates no- ©unnaii?
thing but as it is evil, it mud needs follow, ^^*
that where God hates in fo great a degree,
there muft he a great degree of evil.
5. But^ iecondly, Pride is not only veryT-j^^^^^
finful, but very dangerous? and that, firft, ?^>" «/
in refpecl of drawing us to other Sins: fe-f^fJ^JJ^
condly, of betraying us topunifhments. Vix^^Sms.
Pride draws us to other Sins, wherein it fhews
itfelf indeed to be the direct contrary to hu-
mility ; for as that is the root of all virtue,
fo is this of all vice. For he that is proud,
fets himfelf up as his own God, and fo can
never fubmlt himfelf to any other rules or
laws, than what he makes to himfelf. The
ungodly, fays the Pfalmift, hfofrotidthat he
caret!) not for God^ Pfal. x. 4. where you fee
it is his Pride that makes him defpife God.
And when a man is once come to that, he
is prepared for the commiffion of all Sins. I
might inftance in a multitude of particular
Sins, that naturally flow from this of Pride ;
as, firfl, anger, which the Wife man fets as
the effed of Pride, Trov. xxi. 24. calling it,
'Proud PFr at h'jf^condly^ ftrife and contention,
which he again notes to be the off-fpring of
Pride, 2^rd?^'. xiii. 10. Only by Tride cometh
contention. And both thefe are indeed moft
natural effcds of Pride: For he that thinks ve-
ry highly of himfelf, expeds much fubmiffion
and obfcrvance from others ^ and therefore
he cannot but rage and quarrel, whenever he
thinks
i4i €t)e UllMe Viitp of ^^a^*
&un?iap thinks it not fufficiently paid. It would be
VL infinite to mention all the fruits of this bitter
root : I fhall name but one more, and that
is, that Pride not only betra3^s us to many
fins, but alfo makes them incurable in us- for
it hinders the working; of all Remedies.
Frufira- ^' Thofe Remedies muft either come from
ti>:s: of Re- Qo^^ or man ; if from God, they muft be ei-
^^ '^^' ther in the way of meeknefs and gentlcnefs,
or elfe of fiiarpnefs and punilhment. Now if
God by his goodnefs cflay to lead a proud
man to repentance, he quite miftakes God's
meaning, and thinks all the mercies he re-
ceives, are but the reward of his own deiert*
and fo long *tis fure, he will never think he
needs repentance. But if, on the other fide,
God ufe him more fiiarply, and lay affliclons
and punifhments upon him, thofe in a proud
heart work nothing but murmu rings and ha-
ting of God, as if he did him injury in thofe
punifhrnicnts. As for the Remedies that can be
uied by man, they again muft be either by
way of corre'£lion, or exhortation ; corrections
from man will fure never work more on a
proud heart, than thofe from God; for he
that can think God unjuft in them, will much
rather believe it of man. And exhortations
will do as little - For let a proud man be ad-
monifhed, though never fo mildly and loving-
ly, he looks on it as a difgrace. And there-
fore, inftead of confeffing or amending the
fault, he falls to reproaching his reprover, as
an
Sin of Tr'tde^ ^c. J43
an over-bufy or cenforious perfbn ; and for ^mt^ap
that greateft and molt precious ad of kindnefs, * !•
looks on him as his enemy. And now one
that thus ftubbornly refills all means of cure,
mull be concluded in a moll dangerous ellate.
7. But befides this danger of Sin, I told
you there was another, that of Punifhment • ^/S^
and of this there will need little proof, when menu
it is confidered, that God is the proud man's
profelTed enemy, that he hates and refills
him, as appeared in the texts fore-cited : And
then there can be little doubt, that he, which
hath fo mighty an adverfary, fhall be fure to
fmart for it. Yet befides this general ground
of conclulion, it may not be amifs to mention
fome of thofe texts, which particularly threa-
ten this fin, as Trov. xvi. 18. ^ride goeth
before deft ru^ ion ^ and an haughty J fir it be-
fore a fall. Again, Trov. xvi. 5. Every one
that is frond in hearty is an abomination to
the Lord'., though hand join in hand., yet he
fhall not be unpmfhed. The decree, it fcems,
is unalterable : And whatever endeavours are
ufed to preferve the proud man, they are but
vain, for he fhall not go unpmifhed. And
this is very remarkable in the Hory of iVi?-
buchadnezzary Dan. iv. who, though a king,
the greateft in the world, yet for his Pride
was driven from among men, to dwell and
feed with beafts. And it is moft frequent-
ly feen, that this fin meets with very extra-
ordinary judgments, even in this life. But
if
144 Ctje mWt Durp of ^an>
Js^unDap if it fhould not, let not the proud man think
^^* that he hath elcaped God's vengeance; for
it is fure there will be a mod: lad reckoning
in the next ; for if God ipared not the An-
gels for this Sin, but cafl: them into Hell, let
no man hope to fpeed better.
^he Folly. 8. In the third place, I am to fhew you
the great Folly of this Sin ; and to do that,
it will be necelTary to eonfider the leveral
things whereof men ule to be proud : They
are of three forts, either thole which we call
the goods of Nature, or the goods ot For-
tune, or the goods of Grace.
In refpea P« ^7 ^hc goods of Nature I mean Beauty^
oF the Strength, Wit, and the like ; and the being
h'aturt Pfoud of any of thele is a huge folly ; For,
lirft, we are very apt to miftake^ and think
ourfelves handfome or witty, when we are
not, and then there cannot be a more ridicu-
lous folly than to be proud of what we have
not; and fuch every one efteems it in another
man, though he never fuppofes it his own
cafe, and fo never difcerns it in himfelf. And
therefore there is nothing more defplcable
amongft all men, than a proud fool : Yet
no man, that entertains high opinions of his
own wit, but is in danger to be thus de-
ceived, a man's own judgement of himfelf
being, of all others, the leaft to be trufted.
But, fecondly, fuppofe we be not out in
judging, yet what is there in any of thefe na-
tural endowments, which is worth the being
proud.
Sin of Tride, 6Cc. i4i
proud of, there being fcarce any of them, Siun^-'i?
which fome creature or other hath not in a '^^^ .
greater degree than man ? How much does
the whitenefs of the lilly, and the rednefs of
the rofe, exceed the white and red of the
faireft face? What a multitude of creatures
is there that far furpafs a man in ftrength and
fvviftnefs? And divers others there are, which
as far as concerns any ufeful ends of theirs, a£fc
much more wifely than moll of us -^ and are
therefore oftentimes in Scripture propofed to
us by way of example. It is therefore furely
great unreafonableneis for us to think highly
of ourfelves, for fuch things as are common
to us with ])eafts and plants. But thirdly, if
they were as excellent as we fancy them, yet
they are not at all durable, they are impair-
cd and loft by fundry means : A frenzy will
deftroy the rareft wit ; a ficknefs decay the
frefheft beauty, the greateft ftrength; or,
however, old age will be fare to do all. And
therefore to be proud of them is again a folly
in this refped. But laftly, whatever they
are, we gave them not to our felves. No
man can think he did any thing towards the
procuring his natural beauty or wit, and fo
can with no reafon valac himfelf for them.
lo. In the fecond place, the folly is ^sTheO-.ods
great to be proud of the goods of Fortune ^ f"/ ■^'^'■"•■"*-
by them, I mean, Wealth and Honour, and the
like; for it is fure, they add nothing of true
worth to the man • Somewhat of outward
L pomp
14^ €l3e CUWiZ Dutp of ©an.
^uiiDai) pomp and bravery they may help . him" tOy
♦ ■^» bat that makes no change in the perfon. You
may load an Afs with money, or deck him
with rich trappings, yet ftill you will not
make him a whit the nobler kind of beafi: by
either of them. Then, fcccndl;^, thcfe are
things we have no hold of, they vaniih many
times e'er we are away • he that is rich to-
day may be poor to-morrow, and then v/iil
be the lefs pitied by all in his poverty, the
prouder he was when he was rich. Thirdly^
We have them all, but as ftewards, to lay
out for our Mailer's ule, and therefore lliould
rather think how to make our accounts, than
pride ourfelves in our receipts, Laflly, What-
ever of thele we have, they, as well as the
former, are not owing to ourfelves. But if
they be lawfully gotten, we owe them only
to God, whofc bleiling it is that maketh rich,
Troi\ X. 12. If unlawfully, we have them
upon fuch terms, that we have very little
reafon to brag of them. And thus you fee
in thefe feveral refpe£ts, the folly of this fe-
cond fort of Pride.
^^he Goods II. The third is, that of the goods of
6j Grace. Gracc * that is, any Virtue a man hath. And
herel cannot fay, but the things are very
valuable, they being infinitely more precious
than all the world ; yet neverthelefs, this is
of all the reft the higheft folly. And that not
only in the foregoing relped, that we help
not ourfelves to it, Grace being above all
things
Sin of Tnde, ^a J^47
thing's moft immediately God's work in us: ^nnnap
bat elpecially in this, that the being proud ^ ^*
of Grace is the Hire way to lofe it. God,
who gives Grace to the humble, will take it
from the proud. For it, as we fee in the pa-
rable. Matt. XXV. 28. the talent was taken
from him who had only put it to no ufe at
all, how fhall he hope to have it continued to
him, that hath put it tofo ill, thatinftead of
trading with it for God, hath trafficked with
it for Satan- And as he will lofe the Grace
for the future, fo he will lole all the reward
of it for the time pad. For let a man have
done never fo many good ads, yet if he be
proud of them, that Pride fliall be charged
on him to his Dcflrudion, but the Good fhall
never be remembred to his reward. And
this proves it to be a moft wretched folly to
be proud of Grace. It is like that of chil-
dren, that pull thofe things in pieces they are
moft fond of, but yet much worfe than that
of theirs ^ for we not only lofe the thing
(and that the moft precious that can be ima-
gined) but we muft alio be eternally punifh-
ed for doing lb, there being nothing that fhall
be fo fiidly reckoned for in the next world,
as the abule of Grace; and certainly there
can be no greater abufe of it, than to make
it ferve for an end fo directly contrary to that
for which it was given ; it being given to
make us humble, not proud ; to magnify
God, not ourfelves.
J- 2 12. Ha-
148 cue mWz 2>utp of tgan.
g>unDap 12. Having fhewed you thus much ot this
V^* lin, I fappofe it will appeiaf very neceflary
^HumHify. ^^ ^^ cfchewed ; to which purpofe it will
firft, be ufeful to confider what hath been al-
ready faid concerning it, and that fo ferioufly^
as may work in thee not fome flight diflike^
but a deep and irreconcileable hatred of the
fm : Secondly, To be very watchful over thine
own heart, that it cherilh not any beginnings
of it, never fuffer it to feed on the fancy of
thy own worth ; but whenever any fuch
thought arifes, beat it down immediately
v»^ith the remembrance of Ibme of thy follies
or fins, and fo make this very motion of
Pride an occafion of Humility. Thirdly, Ne-
ver to compare thyfelf with thofe thou think-
eft more foolilh or wicked than thyfelf, that
fo thou m.ay'ft, like the Tharifee, Luke xviii.
II. extol thyfelf for being the better: But
if thou wilt compare, do it with the wife
and godly; and then thou wilt find thou
comeft fo far fhort, as may help to pull down
thy high efteem of thyfelf. Laftly, To be
very earneit in prayer, that God would root
out all degrees of this (in in thee, and make
thee one oixhoi^ foor hi fftr it ^ Matt. v. 3. to
whom the blcifrng, even of Heaven itfelf is
promifed»
Vain-glory. I3» The fecond contrary to Humility, I
told yoUjWasVain-glory, that, is a great thirfl
after the praife of men. And, firft, that this is
^hs Sin. a Sin, I need prove no otherwife, than by the
words
Sin of "Pride, ^ [49^
words of our Saviour, John v. 44. How can ye ^""^^p
helieve, which receive honour one of another ?
Where it appears, that it is not only a Sin, but
fuch an one as hinders the receiving of Chrift
into the heart; for fo Believing there fignifies.
This then, in thefecond place, fhews you like- r/^.^ Ban-
wife the great dangeroufnefs of this Sin; for^^*"*
if it be that which keeps Chrift out of the
heart, it is fure it brings infinite Danger,
fince all our fafety, all our hope of efcapin^
the wrath to come, ftands in receiving him,
But bcfides the authority of this text, com-
mon experience Jhews, that where ever this
fm hath polTeffion, it endangers men to fall
into many other : For he that fo confiders the
praife of men, that he muft at no hand part
with it, whenever the greatefl: fins come to
be in fafhion and credit (as, God knows,
many are now a-days) he will be fure to com-
mit them, rather than run the difgrace of
being too fingle and precife. I doubt there
are many confciences can witnefs the truth of
this, fo that 1 need fay no more to prove the
Danger of this fin,
1 4. The third thing I am to fhew is the Fol- The Folly.
ly of it ; and that will appear, firft, by confi-
dering what it is we thus hunt after; nothing
but a little air, a blaft, the breath of men, it
brings us in nothing of real advantage; for I
am made never the wifer nor the better for a
man's faying, I am wife and good. Befides,
if I am commended, it muft be either before
L 3 my
ijo ^iLt}t CBDolc Dutp of a^an.
^uatiap my face, or behind my back ^ if the formei'
VI. it is vey often flattery, and fo the greateft
abufe that can be offered, and then I. mufl be
very much a fool to be pleafed with it : But
if it be behind my back, 1 have not then fo
much as the pleafure of knowing it ^ and
therefore it is a ff range folly thus to purfue
what is fo utterly gainlefs. Bbt fecondly. It
is not only gainlefs, but painful and uneafy
alfo. He that eagerly feeks praife, is not at all
mafter of himfelf, but muft fuit all his adions
to that end, and inftead of doing what his
own reafon and confcience (nay, perhaps his
worldly conveniency direcfs him to, he mufl
take care to do what will bring him in
commendations ; and fo endave himfelf to
every one that hath but a tongue to com-
mend him. Nay, there is yet a farther un-
eafinefs in it, and that is, when fuch a man
fails of his aim, when he miffcs the praife,
and perhaps m.eets with the contrary, re-
proach (which is no man*s lot more often
than the vain-glorious, nothing making a
man more defpifed) then what diflurbances
and difquiets, and even tortures of mind is he
under? A lively inftance of this you have
in Ab'tthofhel^ o. Sam. xvii» 23. who had fo
much of this upon j^bfalom's delpifmg his
counfel, that he chofe to rid, himfelf of it
by hanging himfelf. And fare this painful-
nefs that thus attends this fn, is fufficient
proof of the Folly of it. Yet thjs is not all,
it
Shi of "Pride, 6Cc, 151
it is yet farther very hurtful. For if this vain- ^wnoa^
glory be concerning any good or Chrillian ^^'
aclion, it deftroys all the fruit of it \ he that
pr.iys or gives alms to be feen of men, Matt,
vi. 2. muft take that as his reward, Verily
I fay unto you, they have their reward'^ they
muil exped none from God, but the portion
ofthofc hypocrites, that love the frafe of
men more than the praife of God. And this
is a miferable folly to make fuch an exchangCji
it is like the dog in the fable, who feeing in
the v/ater the fhadow of that meat he held
in his mouth, catched at the fhadow, and ^o
let go his meat. Such dogs, fuch unreafona-
ble creatures are we, when we thus let go the
eternal rewards of Heaven, to catch at a few
good words of men. And yet we do not only
lofe thofe eternal joys, but procure to our-
ieh^es the contrary, eternal miferics ; v/hich
is fure the higheft pitch of folly and madnefs.
But if the Vain-glory be not concerninp; any
virtuous a6lIon, but only feme indifferent
thing, yet even there alfo it is very hurtful-
for Vain-glory is a lin, that, wherefocver it is
placed, endangers our eternal Hate, which
is thegreatefl of all mifchiefi^. And even for
the prefent it is obfervable, that of all other
fins it Hands the moft in its own light, hin-
ders it felf of that very thing it purfucs.
For there are very few that thus hunt af-
ter praife, but they are difcerned to do fo,
^id that is fare to eclipfe whatever praife
L 4 worthy
152 €l)e mWt Durp of ^an.
^unnap worthy thing they do, and brings fcorn up-
*^-'» on them inftead of reputation. And then
certainly we may juftly condemn this fin of
folly, which is fo ill a manager even of its
own defign.
Helps a- '5- ^°^ hd^ve feen how wretched a thing
gainji this Vain-glory is in thefe feveral refpeds, the
^^"'S^^U'fcvious confideration whereof may be one
good means to fubdue it; to which it will be
necelTary to add, firft, a great watqhfulnefs
over thyfelf; oblerve narrowly whether in
any Chriflian duty thou at ail confiderell: the
praife of men ; or even in the moft indiffe-
rent action, look whether thou have not too
eager a defire of it; and if thou findeft thy-
felf inclined that way, have a very llrid eye
upon it ; and whenever thou findeft it flir-.
ring check and rcfift it ; fuffer it not to be
the end of thy adions: But in all matters of
religion let thy duty be the motive ; in all
indifferent things of common life let reafbn
dircd thee ; and though thou may'ft ib far
confider in thofe things the opinion of men,
as to obferve the rules of common decency,
yet never think any praife that comes into
thee from any thing of that kind wortH the-
contriving for. Secondly, fet up to thyfelf
another aim, 'i;/^. that of pleafing God : Let
that be thy inquiry,when thou goeft about any
thing. Whether it be approved by him ? And
then thou wilt not be at leifure to confider
what praife it will bring thee from men. And
* furely,
Virtue of Meeknefs^ SCc. 1 53
furely, he that weighs of how much more ^un?>iip
moment it is to pleafe God, who is able eter- * !•
naily to reward us, than man, whofe ap-
plaufe can never do us any good, will furely
think it reafonable to make the former his
only care. Thirdly, if at any time thou art
praifed, do not be much over-joyed with it,
nor think a jot the better of thyfelf* but if it
be virtue thou art praifed for, remember it
was God that wrought it in thee, and give
him the glory, never thinking any part of
it belongs to thee; if it be fome indifferent
action, then remember that it cannot de-
ferve praife, as having no goodneis in it :
But if it be a bad one (as amongft men fuch
2*re fometimes likelieft to be commended)
then it ought to let thee a trembling inftead
of rejoycing; for then that woe of our Savi-
our's belongs to thee, Luke vi. 16. Wo tint a
you isjhen menfpeak well ofyott^forfo did their
fathers tothefalfefrofhets : And there is not
a greater fign of a hardned heart, than when
men can make their fins the matter of their
glory. In the laft place, let thy prayers aC-
lift in the fight with this corruption.
16. A fecond virtue is M E E K N E S S^Meehe/r.
that is, a calmnefs and quietnefs of Spirit,
contrary to the rages and impatiencies of
anger. This Virtue may be exerciied ei*
ther in refped of God, or our neighbour.
That toward God I have already fpoken of
under the head of Humility j and that towards
Qur
154 coe ^IDoit Durp of i^an.
^imDap our neighbour, I fhall hereafter. All 1 have
^■^* here to lay of it is, how it becomes a duty to
ourfelvcs j that it does in refpe£l of the great
advantage we reap by it; which, in mere
kindnels to ourlelves, we are to look after.
jdvaK' And to prove that it brings us this great
tages o//V. advantage, I need fay no more, but that this
Meeknefs is that, to which Chrift hath pro-
nounced a blcffing, Matt, v. 5. Bieffedare the
meek^ and not only in the next world, but
even in this too, they Jh all hiher'it the earth.
Indeed, none but the meek perfon hath the
true enjoyment of any thing in the world ;
for the angry and impatient are like fick
people, who, we ufe to fay, cannot enjoy
the greatefl profperitics ; for let things be
never fo fair without, they will raife ftorms
within their own breafts. And farely, who-
ever hath, either in himfelf or others, ob-
ferved the great unea'finefs of this paflion of
anger, cannot choofe but think Meeknefs a
moft pleafant thing.
17. Befides, it is alfo a mofl: honourable
thing, for it is that whereby we refemble
Chrift, Learn of yne^ faith ht^for I am meek
and lowly in hearty Matt. xi. z^. it is alfo
that whereby we conquer ourfdves,overcome
our own unruly paffions, v.'hich of all vitlo^
ties is the greatefl: and moft noble. Laftly,
it is that which makes us behave ourfelvcs
like men, whereas anger gives us the fierce-
nefs and wildnefs of favage beafts. And ac-
cordingly
Virtue of Meeknefs^ ^c. 1 55
cordingly the one is, by all, efteemed and .5.u«oap
loved, whereas the other is hated and abhor- '^*
red, every man Ihunning a man in rage as
they would a furious beaft.
1 8. Farther y^t, Meeknefs is the fobriety
of the mind, whereas anger is the diretl mad-
nefs • it puts a man wholly out of his own
power, and makes him do fuch things, as him-
felf, in his fober temper, abhors : How ma-
ny men have done thofe things in their rage,
which they have repented all their lives af-
ter ? And therefore, furely, as much as a
man is more honourable than a beaft, a fo-
ber man than a mad man ^ fo much hath
this Virtue of Meeknefs the advantage of ho-
nour above the contrary vice of anger.
15) Again, Meeknefs makes any condi-
tion tolerable and eafy to be endured. He
that meekly bears any fuffering, takes off
the edge of it, that it cannot wound him ;
whereas he that frets and rages at it, whets
it, and makes it much fharper than it would
be ; nay, in fome caies, makes that fo, which
would not elfe be fo at all, as particularly
in the cafe of reproachful words, which, in
themfelves, can do us no harm, they neither
hurt our bodies, nor leflen our eftates ; the
only mifchief they can do us, is to make us
angry, and then our anger may do us many
more: Whereas he that m.eekly paffes them
by, is never the worfe for them ^ nay, the
better, for he Ihall be re^vardcd by God for
that
156 • €i3e amQlc Duty ot ^an.
^uaDap (hat patience. Much more might be faid to
^*. recommend this Virtue to us, in refped of
our own prefent advantage: but, I fuppofe,
this may luffice to perfuade men to the efteem
of it. The harder matter will be to gain them
to the pradife of it, wherein men pretend I
know not what difficulties of natural confti-
tutions, and the like; yet fure there is no
man of lb cholericfc a temper, but, if he did
heartily fet about it, would find it were not
impoffible, in fome good meafure, to fub-
due it ; but then he muft be diligent in ufing
means to that end. Divers of thefe means
there are : I fhall mention fome fev/.
Means of ^°* ^^ ^^^' ^^^^ imprinting dccp in our
ahtaining. miuds thc lovelincfs and benefits of Meek^
nefs, together with the uglinefs and mifchiefs
of anger. Secondly, to fet before us the ex-
ample of Chrift, who endured all reproaches,
yea, torments, with perfect patience; that
was led as a Jbeep tothe jlaugter^ Ifa, liii. 7.
that when he was revilea^ reviled not again \
when he fuffered^ threatnednot^ i Pet. ii. 23,
And if he, the Lord of glory, fuffered thus
meekly and unjuftly from his own creatures,
with what face can we ever complain of
any injury done to us? Thirdly, to be very
watchful to prevent the very firft begin-
nings of anger, and to that purpole, to mor-
tify all inward peevifhnefs and frowardnels
of mind, which is a fin in irfelf, though it
proceed no flirther; bilt will aUb be furc, if
it
Virtue of Conjiderat'wn^ ^c. ij7
it be cherifhed, to break out into open efFecbs -©lainap
of anger. Therefore whenever thou findeft ^^»
the leaft rifing of it within thee, make as
much hafte to check it, as thou wouldeft to
quench a fire in thy houfe; but be fure thou
bring n® fuel to it, by entertaining any
thoughts that may increafe it. And at fuch
time, efpecially, keep a moft ftrid watch
over thy tongue, that it break not out into
any angry Ipeeches; for that breath will fan
the fire, not only in thine adverfary, but
thyfelf too j therefore though thy heart be
hot within, ftifle the flame, and let it not
break out : And the greater the tcmptaion
is, the more earnefily lift up thy heart to
God, to affift thee to overcome it. Fourth-
ly, often remember how great punifliments
thy fins have deferved ; and then, whether
thy fufFerings be from God, or man, thou
wilt acknowledge them to be far fhort of
what is due to thee, and therefore wilt be
afhamed to be impatient at them.
21. The third Virtue is CONSIDERA-^^^^
TION. And this, in a moft fpecial manner, //o/;."^"^ "
we owe to our fouls : For without it sve
fliall, as rafh unadvifed people ufe to do, rufli
them into infinite perils. Now this Confide-
ration is either of our ftate, or of our actions.
By our State I mean, what our condition is'^'^"-''"'
to God-ward, whether it be fuch that we^'^'^'
may reafonably conclude our felves in his fa-
vour. This it much concerns us to confider
and
138 COe Wd^le Oiitp or ®an.
^unr^aJ' and examine, and that not by thofe eafy
^^i* rules men are apt to frame to themlelves,
as whether they believe that Chrifl: died for
their fins, that they are of the number of
the eleci:, and fhall certainly be laved. If
thefe, and the like, were all that were re-
quired to put us into God's favour, none but
fome melancholy perfon could ever be out
of it: For we are apt enough generally to
<fhe Rules believe comfortably of ourfelves. But the
i>M j^^j^g Q^^ ^^^^^ .-^^^ ^g -^^ j-,j3 YVord, are
io try our c* /
State. thofe by which wemuft be tried at the lafl
day, and therefore are certainly the only fafe
ones by which to try ourfelves now. And
the fum of thofe are, that whofoever conti-
nues in any one wilful fin, is not in his favour,
nor can, if he do fo die, hope for any mercy
at his hand.
22. Now it is highly nectflary we fhould
confider what our condition is in this re-
fpe8: ; for fmce our life is nothing but a puff
of breath in our noftrils, which may, for
ought we know, be taken from us the next
minute, it nearly concerns us to know how
we are provided for another world, thatfo, in
cafe we want at prefent that oil in our lamps
wherewith we are to meet the Bridegroom,
Matt. XXV. 8. we may timely get it ; and not
for want of it, be ever fhut out, like the fool-
J%e Dan- ifi.1 virgins, from his prefence. The neglect
gerofln- q{^^^ Confideratiou hath undone many fouls,
COTlltClGYCi''
tion, fome by too eafy a belief, that they were in a
g,ooi
Virtue of Con/ider at ion^ 5Cc. 15^
good condition, without confidering, and try- S'lmtinp'
ing themldves by the foregoing Rule, but ^^^
prefuming either upon fbme flight outward
performances, or upon fuch a falfe faith, as
1 even have now defer ibed ; others by their
wretched carelefs going on, without fo much
as asking themfelves what their condition is,,
but hope they fhould do as well as their
neighbours, and fo never enquiring farther^
which wretched carelelsnefs will as certainly
undo the fpiritual, as the like w^ould do the
temporal eftatc ; yet in that every man is
wife enough to forefee, that a man that ne-
ver takes any accounts of his eftate, to fee
whether he be worth fomething or nothing,
will be fure to be a beggar in the end. But
in this far weightier matter we can generally
be thus improvident.
23. The fecond thing we are to conliderQ,^^^^^^
is our A£lions, and thofe either before or af-e«/.
ter the doing of them. In the firft place, we
are to confider before we act, and not to do^'f'T!!^^
any thing rafhly or headily ; but nril: to ad-
vife with our confciences, whether this be law-
ful to be done : For he that follows his own
inclination, and does every thing which that ,
moves him to, fliall be fure to fall into a mul-
titude of fins. I'herefore confider foberly, and
be alTured of the lawfulnefs of the thing, be-
fore thou venture to do it. This advifednefs is,
in all worldly things, accounted fo necefiary
a part of wifiom, that no man is accounttd
wife
i6o viLtic Siliyolc Durp of vi^an
^mimp wife without it: A rafh man we look upon
^ ■*•• as the next degree to a fool. And yet it is
fure, there is not fo much need of looking
about us in any thing, as in what concerns
oar fouls ; and that not only in refped of the
great value of them above all things clfe,
but alfo in regard of the great danger they
are in, as hath been lliev^ed more at large in
the beginning of the Treatife.
Jfter tiey 24. Sccondly, wc are to confider the Adi-
aredoTie., ^^^ when they are paft alio; that is, we are
to examine whether they have been fuch as
are allowable by the laws of Chrift. This
is very necelTary, whether they be good or
bad ; if they be good the recalling them
helpeth us to the comfort of a good con-
fcience, and that comfort again encourageth
us to go on in the like ; and befides, it ftirs
us up to thankfulnefs to God, by whole
grace alone we were enabled to do them.
But if they be bad, then it is eipecially ne-
cefTary that we thus examine them, for,
without this, it is impoflible we Ihould ever
come to amendment; for, unlefs we obferve
them to have been amifs, we can never think
it needful to amend, but ifhall ftill run on
from one wickednefs to another, which is
the greateft curfe any man can lie under.
„ 25. The oftner therefore vv^e ufe this Con-
c/cow/5- fideration, the better; for the lefs likely it is
ration, that any of our fins fhall efcape our know-
ledge. It is much to be wilhed that every man
would
M'l'h.if II ' ^ 1. ■ III' -■ ■ ■■Il.l.l.l « .u^ .
Of Conjideration^ ^c. lOt
would thus every night try the adions of ©unDap
the day, that fo, if he have done any thing
amifs, he may foon check himfelf for it, and
fettle his refolations againft it, and not let
it go on to a habit and courfc. And that
he may alfo early beg God's pardon, which
will the eader be had, the fooner it is asked ;
every delay of that being a great increafe of
the fm. And furely, whoever means to take
an Account of himfelf at all, will find this
the eafier courfe ; it being much eafier to do
it fo, a little at a time, and while palTages
are frefh in his memory, than to take the
account of a long time together. Now if it D^Kirer of
be confidered, that every wilful fin muft have'''^^'^'"''^''*
a particular repentance before it can be par-
doned, methinks men Ihouid tremble to ilcep
without that repentance ; for what aflurance
hath any man that lies down in his bed, that
he fhall ever rife again ? And then how dan-
gerous is the condition of that man, that
fleeps in an unrepented fin? The weighing
of thefe feveral motives may be a means, by
God's blcfling, to bring us to the pradice
of this duty of Gonlideration in all the parts
of it.
M SUjST-
i62 -Clje mWz Durp of ®an.
■
SUNDAY VII.
Of Conteittednefsy and the Contraries to it ;
Murmuring^ Ambition^ Covetoufnefs^ En-^
'uy : Helps to Contentednefs : Of Duties
which concern our Bodies ; of Chaftityy 8Cc.
Helps to it ; Of Temper ance.
Contented- Sed. I. Tp H E FouTth V I R T U E is
*"^'' ■ CONTENTEDNESS;
•^ and this farely is a duty we
muft owe to ourlelves, it being that with-*
out which it is impoffible to be happy. This
Contentednefs is a well-pleafednefs with that
condition, whatever it is, that God hath pla-
ced us in j not murmuring and repining at our
lot, but chearfully welcoming whatfoever
God fends. How great, and withal how
pleafant a virtue this is, may appear by the
Contrariety it hath to feveral great and pain*^
iiil vices : So that where this is rooted in the
heart, it fubdues not only fome fuch fingle
fin, but a duller of them together.
CoKttaryh 2. And,firft, it is contrary to all murmur-
Murmur- j^g jj^ general, which is a fin moft hateful
to God, as may appear by his fliarp punifh-
ments of it on the Ifraelites in the wildernefs,
as you may read in feveral places of the book
of Exodus^ and Numbers. And furely it is
alio very painful and uneafy to a man's felf :
For if, as the Pfalmilt faith, it be 2i joyful and
pleafant
Virtue of Contentednejs^ ^c. 163
■
f leaf ant thing to be thankful^ we may, by ^unDap
the rule of contraries, conclude, it is a fad ^^•^*
and unpleafant thing to be murmuring ; and,
I doubt not, every man's own experience will
confirm the truth of it.
3. Secondly, it is contrary to Kmhit\on\(ro Jmhh
The Ambitious man is always difliking his''*"^-
prefent condition, and that makes him fo
greedily to feek a higher ; whereas he that is
content with his own, lies quite out of the
road of this temptation. Now Ambition is
not only a great fin in it felf, but it puts men
upon many other ; there is nothing io horrid,
which a man, that eagerly feeks greatnefs,
will ftick at : Lying, perjury, murder, or any
thing will down with him, if they feem to
tend to his advancement: And the uneafinefs
of it is anfwerable to the fin. This none
can doubt of, that confiders what a multi-
tude of fears and jealoufies, cares and diftrac-
tions there are that attend Ambition in its
progrefs, befides the great and publick rains
that ulually befall it in the end. And there-
fore, lure, Contentednefs is in this refped
as well a happinels, as a virtue.
4. Thirdly it is contrary to Covetoufiiefs. 7; Gc/g-
This the Apoftle witnefieth, HeL xiii. 5. Let ^""f'^'f'-
your converjatton be without Covetoufnefs^
and be content with fuch things as ye have*
Where, you fee, Contentednefs is let as the
dired contrary to Covetoulhefs, But of this
there needs no other proof than common
M 2 experience:
1^4 €l)e mWt Dutp of ©an*
^u?iDap experience ; for,- we fee,' the covetous mail
* ^^* never thinks he hath enough, and therefore can
never be content ; for no man can be faid to
be fo, that thirfts after any thing he hath not.
Now that you may fee how excellent and
neceffary a virtue this is, that fecU'rcs us a-
gainft Covetoufnefs, it will not be amifs a
little to confider the nature of that fin.
5. That it is a very great crime, is moft
^vTfsTon- c^^t^^"> fo^ it is contrary to the very founda^
irary to tion of all good lifc j I mean thofe three
""""Sp great Duties, to God, to our Selves, to our
Neighbours. Firft, it is fo contrary to our
Duty to God, that Chrift himfelf tells us,
Luke xvi. 13. ff'e cannot fer-ve God and Maw-
mon : He that fets his heart upon wealth,
mull neceffarily take it off from God : And
this we daily fee in the covetous man*s prac-
tice i he is lb eager in the gaining of riches,
that he hath no time or care to perform his
Duty to God ; let but a good bargain, or op-
portunity of gain, come in his way, prayer
and all duties of Religion muft be negleded,
to attend it. Nay, when the committing the
greateft fin againlt God may be likely either
to get or fave him ought, his love of wealth
quickly perfuades him to commit it.
6, Secondly, it is contrary to the Duty we
To our owe to our Selves, and that both in refpe^k of
feives. ^^^ fouls and bodies. The covetous man de-
fpifes his foul, fells that to eternal deftru£lion
for a little pelf; For ^o every man does that by
any
Of Content ednefs, 6Cc. i^5
any unlawful means feeks to enrich himfelf : &^""^J^?
Nay, though he do it not by unlawful means, ^ '
yet if he have once fet his heart upon wealth,
he is that covetous perfon upon whom the
Apoftle hath pronounced, That he fiall not
inherit the kingdom of God^ i Cor. vi^ i o.
Nor doth he only offend againft his foul, but
his body too. For he often denies that thofe •
neccffary refrefhments it wants, and for which
his wealth (as far as it concerns himfelf) was
given him. This is fo conftantly the cuf^
torn of rich mifers, that I need not prove it
7. In the third place, Covetoufnefs is con- Neigttnurs
trary to the duty we owe to our Neighbours :
And that in both the parts of it, juftice, and
charity. He that loves money immoderate-
ly, will not care whom he cheats and de-
frauds, fo he may bring in gain to himfelf;
and from hence fpring thofe many Tricks
of deceit and cozenage fo common in the
world. As for charity, that is never to be
hoped for from a covetous man, who dreads •
the leiTening of his own heaps, more than the
flarving of his poor brother. You fee how
great a (in this is, that we may well fay of
it as the Apoftle doth, i Tim. vi. 10. The
love of money is the root of M evil. And it is
not much lefs uneafy than wicked ; for be-
tween the care of getting and the fear of
Jofing, the covetous man enjoys no quiet
}ipur. Therefore every man is deeply con-
M 3 cenicd,
i66 cue m\)o\t Dutp of ^an
^mDap cerned, as he tenders his happinefs either in
^^^* this world, or the next, to guard himielf
againft this fin, which he can no way do, but
by pofTefling his heart with this Virtue of
Con tented nefs.
Contented- 8. In the fourth place, It is contrary to
ve/s contra- -^^^yy . (qj. jjg ^i^^^ jg contcnt with his own
condition, hath no temptation to envy ano-
ther's. How unchriftian a fin this of Envy
is Ihall hereafter be fhewed : At the prefcnt
I need iay no more, but that it is alfo a ve-
ry uneafy one, it frets and gnaws the very
heart of him that harbours it. But the worfe
this fin is, the more excellent ftiil is this grace
of Contentednefs, which frees us from it.
I fuppole, I have faid enough to make you
think this a very lovely and defirable Virtue.
And fure it were not impofiible to be gained
by any, that would but obferve thefe few
directions.
Ngfps to (), Firft, to confider, that whatever our
G»/f»/e^- efl-^^g ^^^ condition in any refped be, it is
that which is allotted us by God, and there-
fore is certainly the bell for us, he being
much better able to judge for us, than we for
ourfelves : And therefore to be difpleafed at
it, is in efFe£b to fay we are wifer than he.
Secondly, Confider throughly the vanity of
all worldly things ; how very little there is
" in them while we have them, and how un-
certain we are to keep them ; but above all,
in how little ftcad th?y will ftand us at the
day
- _— — — — ^— — — — ^ — — ^— —— ^^— — —^.i»^
of Contentednefsy &c. 167
day of death or judgment, and then thou &»"fay
canft not think any of them much worth the ^*-^'
defiring, and fo wilt not be difcontented for
wantof theni. Thirdly, Suffer not thy fan-
cy to run on things thou haft n6t ; many have
put themfelves out of love with what they
have, only 'by thinking what they want. He
that fees his neighbour pbirefs fomewhat^
which himfelf hath not, is apt to think, how
happy he fhould be, if he were in that man's
condition ; and, in the mean time, never
thinks of enjoying his own, which, yet, per-
haps, in many refpeds, may be much hap-
pier than that ofhis neighbour's, which he fo
much admires : For we look but upon the
6utfide of other (liens conditions ; and many a
man that is en\ied by his neighbours, as a
Wonderful happy perfon, hath yet fome fecreC
trouble, which makes him think much other-
wife of himfe£ Therefore never compare
thy condition in any thing with thofe thou
counteft more profperous than thy felf ; but
rather do it vith thofe thou knowcft more
unhappy, anc then thou wilt find caufe to
rejoyce in thiie own portion. Fourthly, Con-
lider how far thou art from deferving any
good thing horn God, and then thou canft
not but win Jacob, Gen. xxxii. 10. confefs,
that thou aft not worthy of the leaf of thofe
mercies tbu enjoyeft, and inftead of mur-
muring tht they are no more, wilt fee rea-
fon to adrirc and praife the bounty of God,
M 4 , that
i68 '€t)t mWt 'D^ity Ol^iiXi,
^uirny that they are fo. many. Fijthly, Be often
y ^*' thinking of the joys laid up. for thee in Hea-
ven ; look upon that as thy ^ home, on this
world only as an inn, where thou art fain to
take up ip thy paffage : And then, as a tra-
veller expp(3:s;not, the fame conveniences afe
an inn, that he hath at home; fo thou haft
reafon to be content with whatever enter-
tainment thou findeft here, knowing thou art
upon thy journey to a place of infinite hap-
pinefs, which will make an abundant amends
for all the uneafinefs and hardfhip thou canft
fufFer in the way. Laftly, Pray to God^
from whom all good things do come, that
he will, to all his other bkflings, add this
of a contented mind, without which thou
canft have no tafte or relifh )f any other.
;Di;^,„,,. 10. A fifth duty is D 1 LI G E N C E ;
this is made up of two parts Watchfulnefs,
and Induftry, anci both thefe we owe to our
fouls.
Jj^aiclfui- ii« Firft, Watchfulnefs, inobferving all
re/jagawj} the dangers that threaten then. Now fince
'"' nothing can endanger our fouL but fm, this
Watchfulnefs is principally tobe imployed
againft that; and, as in a befiegd city, where
there is any weak part, there i is necelfary
to keep the ftrongeft guard ; fc it is herCj
where-ever thou findeft thy inclirations, fucb,
as are moft likely to betray thee o fin, there
it concerns thee to be elpeciall) watchful.
Obferve therefore carefully to wht fins ^k
'The Virtue of Diligence, &Cc. j6^
ther thy natural temper, thy company, orS>unnap
thy courfe of life do particularly incline thee, * *^»
and watch thyfelf very narrowly in thofe ^
yet do not fo lay out all thy care on thofe,
as to leave thyfelf open to any other ; for
that may give Satan as much advantage on
the other fide ; but let thy watch be gene-
ral, againft all fin, though in a fpecial manner
againit thofe, which are like ofteneft to at-
fault thee. r ^ n .. ;^
1 2. The fccond part of Diligence is In-impming
duftry, or Labour ; and this alio we owe to^'^'^-
our foqls, for without it, they will as little
piofper as the vineyard of the Sluggard,
which Solomon defcribes, Trov. xxiv. 30. For
there is a husbandly of the foul, as well as
of the eftate ; and the end of the one, as of
the other, is the increafing and improving of
its riches. Now the riches of the foul are
cither natural oY divine. By the natural I
mean its faculties of reafon, wit, memory,
and the like : By the divine I mean the gra-
ces of God, which are not the foul's natural
portion, but are given immediately by God;
and both thefe we are to take care to im-
prove, they being both talents intrufted to
us for that purpofe.
13. The way of improving the natural ^A"'*^''''^'
is, by imploying them fo, as may bring in
moft honour to God : We muft not let them
Jie idle by us through floth, neither muit we
pVervyhelm th^m with intenipeiance, and
bi'utill^
170 CDe mt)QU Dutp at ^An.
^unnap brutiih pleafures, which is the cafe of too
"^^* many, but we mud iraploy them, and fet
them on work : But then we muft be fure it
be not in the Devil's fervice; like many,who
fet their wit only to the profaning of God,
or cheating their neighbours, and ftuff their^
memories with fuch filthinefs, as Ihould never |
once enter their thoughts. Our ufe of thern ]
muft be fuch as may bring in raoft glory tor j
God, moft benefit to our neighbours^ and may
beft fit us to make oClr accounts, when God
Ihall come to reckon with us for them.
^r^ 14. But the other part of the foul's riches
Of Grace. . \ . \u *. ' r- AC
is yet more precious, that is, Grace, and 01
this we muft be efpecially careful, to husband
and improve it. This is a duty exprefly com-
manded us by theApoftle, a ^et. iii. 1 8. GroiJJ
in Grace. And again, in the firft chapter of
that Epiftle, ^uer. 5. Gime all d'tl'tgence to add
to your faith virtue^ and to wtue knowledge^
i§c. Now the efpecial means of improving
Grace is by imploying it; that is, by doing
thofe things for the enabling of us whereunto
it was given us : This is a fure means, not
only in refpe3:of that eafinefs, which a cuftom
of any thing brings in the doing of it •, but
principally, as it hath the promife of God,
who hath promifed, Matt* xxv. a^^. That
to him that hath (that is, hath made ufe of
what he hath) jhall be gheny and he jhalt
have abundance. He that diligently and faith-
fully imploys the firft beginnings of Grace,
Ihall
Of Diligence^ &Cc. 171
fliall yet have more, and he that in like fcunDag
manner husbands that more, Ihall yet have ^W.
a greater degree ; fo that what Solomon laith
of temporal riches, is alio true ol Ipiiitual,
The hand of the diligent maketb rich.
15. Theretore whenever thou findeft ^'^y ^fo imprcv*
good Motions in thy heart, remember, thd.t good Ai(r
is a leafon for this fpiritual husbandry : H*'^"^*
thou haft but a check of confcience againft
any lin thou liveft in, drive that on till it
come to an hatred ; and then that hatred,
till it come to refolution; then from that
refolution proceed to fome endeavours a-
gainft it. Do this faithfully and . fincercly,
and thou fiialt certainly find the Grace of
God afliftingthec, not only in every of thele
fteps, but alfo enabling thee to advance
Itill higher, till thou come to fome vi^bory
over it. Yet to this Induftry thou muft not
fail to add thy prayers alfo ; there being a
promife, That God will give the Holy Sp^
rit to them that ask tt^ Matt. vii. 11. And
therefore they that ask it not, have no rea«.
fon to exped it. But it mufl be asked with
fuch an earneftnefs, as is fome way anfwera-
ble to the value of the thing, which being
infinitely more precious than all the world,
both in refpe£l of its own worth, and its
ufefulnefs to us, we muft beg it with much
more zeal and earneftnefs, than all temporal
bleffings, or elfc we ftiew ourfelves defpilers
of it.
id. Having
^unoap 1 6. Having direded you to the means of
VII. improving Grace, I Ihall, to quicken you to
^ ^^^ it, mention the great Danger to the contrary;
ger of the ^.ud that is, not, as in other things, the lofing
contrary, only thofc further degrees, which our indul^
try might have helped us to, but it is the
lofing even of what we already have j For from
him that hath not (that is again, hath not
made ufe ofwhathehath)^??^//^^ taken away
even that which he hath^ Matt. xxv. 25). God
will withdraw the Grace which he fees fo
negleded, as we fee in that parable ; the ta*
lent was taken from him that had only hid
it in a napkin, and had brought in no gain
to his lord. And this is a moll fad punifh-
ment, the greateft that can befal any man,
before he comes to Hell; indeed it is fome
kind of foretafte of it, it is the delivering
him up to the power of the Devil, and it is
the banifhing him from the face of God, which
are not the leaft parts of the mifery of the
damned ; and it is alfo the binding a man o-
ver to that fuller portion of wretehednefs in
another world ; for that is the laft doom of
the unprofitable fer van t, Matt. xxv. 30. Cafl
ye the unprofitable fer vant into outer darknej'sy
there <jh all be weeftng and gnajhifig of teeth.
You fee, there are no light dangers that at-
tend this negled of Grace, and therefore, if
we have any love, nay, any common pity to
pur fouls, we mufl fet ourfelves to this in-
duftry. I have now done with thofe VIR^
TUES
Virtue of Cbafi'tty. 173
TU E S which relpect our SOU L8'Si)imDap
I come now to thofe which concern our BO- VII.
DIES.
17. The firft of which is CHASTITY; ^'■^"-^'
or PURITY, which may well be fct in
the front of the Duties we owe to our bo-
dies ; firice the Apoftle, i Cor, vi. i 8. fets the
contrary, as the fpecial fin againfl them • Hs
that comm'itteth fornkat'ion-, fnneth againjl
his own body,
1 8. Now this Virtue of Chafiity confifts in
a perfed abftaining from all kinds of Unclean-
nefs, not only that of adultery and fornication,
but all other more unnatural Ibrts of it, com-
mitted either upon ourfelves, or with any
other. In a word, all acts of that kind are
utterly againft Chaftity, fave only in lawful
marriage. And even there men are not to
think themfelves let loofe to pleafe their bru-
tifh appetites, but are to keep themfelves
within fuch rules of moderation, as agree to
the ends of marriage, which being thefe two,
the begetting of children, and the avoiding of
iornication, nothing muft be done which may
hinder the firfl of thefe ends ^ and the fecond
aiming only at the fubduing of luft, the
keeping men from any finful efFeds of it, it is
very contrary to that end to make marriage
an occafion of heightning and inflaming it.
i5>. But this virtue of Chaftity reacheth^'^fj;'^
not only to the reftraining of the grofler ad,W^^w/»
•but to all lower Degrees ; it fcts a guard upon '^1^' ^
174 -tie Oiilnile Durp of vmn.
^u:l■■^ ■' our eyes, according to that ot our Saviour,
Vll, ;\4att. V. 28 He that looketh on a woman to
litfl after her ^ hath committed adultery with
her already in his heart ; and upon our hand,
as appears by what Chrift adds in that place.
If thy hand ojfendtheo^ cut it off, ver. 30. So
alio upon oar tongues, that they fpcak no im-
modeft or filthy words, Let no corrupt commu^
ntcation proceed out of your mouth, Eph. iv,
^^. Nay, upon our very thoughts and fancies,
wemuil not entertain any foul or filthydcfires,
not fo much as the imagination of any fuch
thing. Therefore he that forbears the grofler
ad, and yet allows himfelf in any of thefe,
it is to be fufpeded, that it is rather fomc
outward reft rain t that keeps him from it,
than the confcience of the (in: For if it were
that, it would keep him from thefe too,
thefe being fins alfo, and very great ones in
God's fight : Befides, he that lets himfelf
loofe to thefe, puts himfelf in very great
danger of the other, it being much more ea-
fy to abftain from all, than to fecure againft
the one, v/hen the other is allowed. But
above all, it is to be confidered, that even
thefe lower degrees are fuch, as make men ve-
ry odious in God*s eyes, who leeth the heart,
and loves none that are not pure there.
^heMif- 20. The lovelinefs of this virtue of Cba-
chejs of tt. ^^^^ needs no other way of defcribing, than
by confidering the loathfomnefs and mifchiefs
of the contrary fin, which is, firft, very bru-
* tilhj
MP— i"^ . _
Virtue of Chafiity^ Re. 1 75
tifh ; thofe defires are but the fame that the S>iiMtiap
beafts have, and then how far are they funk ^^^
below the nature of men, that can boaft of
their fins of that kind, as of their Ipecial ex-
cellency ? when, if that be the meafure, a
goat is the more excellent creature. But in-
deed they that eagerly purfue this part of
beaftiality, do often leave themfelves little,
befides their humane fhape, to difference
them from beafts ; this fin fo clouds the un-
derftanding, and defaceth the reafonable Soul^'JotheSoHl
Therefore Solomon very well defcribes the
young man that was going to the harlot's
houfe, Trov. vii. 22. He goeth after beTy as
an ox goeth to the /laughter.
21. Nor, fecondly, are the effe£^^ of it bet-
ter to the Body than to the mind The m.2tny TotheBodf.
foul and filthy, befides painful difeafes, which
often follow this fin, are fufficient witneffes
how mifchievous it is to the Body. And, alasf
how many are there that have thus made
themfelves the Devil's martyrs ? fuffered fuch
torments in the purfuit of this fin, as would
exceed the invention of the greateft tyrant?
Surely, they that pay thus dear for dam-
nation, very well deferve to enjoy the pur-
chafe.
11, But, thirdly, befides the natural fruits-^ „
of this fin, it is attended with very great and thLuof'
heavy judgments from God; the moft ex-^^^ ^-.
traordinary and miraculous Judgment that^'*^"^"'
ever befcl any place, fire and brimlione from
Heav^ n
176 Ct3e mOole Durp of J^an.
^unDap Heaven upon Sodom and Gomorrha^ was fof
^^^* this fin of uncleannefs ; and many examples
likewife of God's Vengeance may be obferved
on particular perfons, for this fin. The inceft
of Amnon coft him his life, as you may readj
^ Sam. xiii. Z'tmr't and Cozbl were flain in
the very a£l:, Numb. xxv. 8. And no perfon
that commits the like, hath any afilirance it
fhall not be his own cafe. For how fecretly
foever it be committed, it cannot be hid from
God, who is the fure avenger of all fuch wick-
ednefs. Nay, God hath very particularly
threatned this fin, i Cor. iii. 17. If any man
defile the temple of God^ him fhall God de^
Jlroy. This fin of uncleannefs is a kind of
facrilege, a polluting thofe bodies which God
hath chofen for his Temples, and therefore
no wonder if it be thus heavily puniflied.
23. Laftly, this fin fhuts us out from the
wtfr!m Kingdom of Heaven, wherein no impure
Heaven, thing can enter. And we never find any lift
of thofe fins which bar Men thence, but this
of uncleannefs hath a fpecial place in it. Thus
it \sGal. V. i^. and fo again, i Cor. vi. p.
If we will thus pollute our felves, we are fit
company only for thofe black fpirits, the
Devil and his Angels; and therefore with
them we muft exped our portion, where our
flames of luft fliall end in flames of fire.
Helps to ^4- AH this laid together may furely re-
Cbafiity commend the virtue of Chaftity to us; for
the preferying of which we mufi: be very
careful.
Virtne of Chaftjty, &c. 177
careful, firft, to check the beginnings of the ^"{y^^
temptation, to caft away the very firft fancy ^^ *
of lufi: with indignation ; for if you once fall
to parly and talk with it, it gains ftill more
upon you, and then it will be harder to re-
fift : Therefore your way in this temptation
is to fly rather than fight with it. This is ve-
ry necelTary, not only that we may avoid the
danger of proceeding to act the fin, but alfo
in refpeft of the prefent fault of entertain-
ing iuch fancies, which of itfelf, though ic
fhould never proceed farther, is, as hath bcetl
Ihewed, a great abomination before God.
Secondly, have a fpecial care to fly idlencis,
which is the proper foil for thefe filthy weeds
to grow in, and keep thyfelf always bufied
in fbme innocent or virtuous employment ;
for then thefe fancies will be lefs apt to offer
themfelves. Thirdly, never fuffer thyfelf
to recall any unclean paiTages of thy former
life with delight ; for that is to ad over the
fin again, and wifl be fo reckoned by God :
Nay, perhaps, thus deliberately to think of
it, may be a greater guilt than a rafh acting of
it : For this both Ihews thy heart to be let up-
on filthinefs, and is alfo a preparation to more
afl:s of it. Fourthly, forbear the company of
fiach light and wanton perlbns, as either by
the filthinefs of their difcourle, or any other
means may be a fiiare to thee. Fifthly, pray
earneftly, that God would give thee the fpi-
rit of Purity, cfpecially at the time of any
N prefent
178 ^Ue CiHDole 2Dutp of Opan.
^i-i".a;> prefent temptation. Bring the unclean Devil
^^^* to Chrift to be caft out, as did the man in the
Gofpel • and if it will not be caft out with
Prayer alone, add Failing to it; but be fure
thcu do not keep up the flame by any high
or immoderate feeding. The laft remedy y.
when the former prove vain, is Marriage,
which becomes a duty to him that cannot live
innocently without it. But even here there
muft be care taken, left this, which fhould
be for his good, become to him an occafion
of falling, for want of fobriety in the ufe of
Marriage. But this I have touched on alrea-
dy, and therefore need add no more, but an
earneft entreaty, that men would conlider le-
rioufly of the foulnefs and danger of this fm
of Uncleannefs, and let not the commonnefs-
of it lefTen their hatred of it ; but rather make
them abhor that fhamelefs impudence of the
world, that can make light of this fin, againft
which God hath pronounced fuch heavy cur-
fes : JVhoremongers and adulterers God will
judge^ Heb. xiii. 4. And fo he will certainly
do all forts of unclean perfons whatfoever.
Temper^ 2j. The fccond VIRTUE that concerns
our bodies, is T E M P E R A N C E : And
the exerciles of that are divers ; as, firft.
Temperance in Eating ; fecondly, in Drink-
ing ; thirdly, in Sleep ; fourthly, in Recrea-
tion ; fifthly, in Apparel. I ihall fpeak of
them feveraily ; and fir ft of Temperance in
hEattng. Eating. This temperajice is obferved, when
GUI
Virtue of Tempsraitce^ &c. 17^
bur Eating is agreeable to thofc ends, to which ®""fL^P
Eating is by God and nature defigned, thofe '
are, firft, the Being ^ fecondly, the Well-I^e- £-^f^^f
ing of our Bodies,
Q.6, Man is of fuch a frafiie, that Eating PreferVm^
becomes neceffary to him for the preferving^^^'^'-
his life: Hunger being a natural difeafe,which
^vill prove deadly, if not prevented ; and the-
only phyfick for it is Eating ; which is there-
fore become a necellliry means of keeping us
alive. And that is the firft end of Eating ;
and as men ule not to take phyfick for plea-
fure, but remedy, lo neither fhould they eat.
27. But.lecondiy, God hath been fo boun- ,, .
tiiul, as to provide not only lor the being, ■'
bat the well-being of our bodies • and thiare-
fore we are not tied to fuch ftriclnels, that we
may eat no more than will juft keep us from
llarving, but wc may alfo eat whatlbever, ei-
ther for kind or quantity, mofc tends to the
health and welfare of them : Nov/ that Eat-
ing, which is agreeable to thefe ends, is with-
in the bounds of I'emperance • as, on the
contrary, whatfoever is contrary to them, is
a tranfgreffion againft it \ he therefore that
fets up to himielf other ends ot Eating, as^
cither the pleafmg of his Tafte, or (what is
yet worfe) the pampering of his body, that
he may the better ferve his luft, he direftly
thwarts and crolTcs thefe Ends of God ; for
he that hath thofe aims, doth that which is
"Very contrary to health, yea, to life itfelf,
N 2 as
I So €l)e m\)o\z fDutp of ®an.
g)unoap as appears by the many difeafes, and un-
^^^* timely deaths, which Surfeiting and Unelean-
nefs daily bring on men.
Rules ef ^8. He therefore that will praclife this vir-
^emper- tue of Temperance, muft neither eat fo much,
^Eatim ^^"^ °^ ^"y ^^^^ ^^'^^^ of meat (provided he
can have other) as may be hurtful to his
health. What the forts or quantities fhail
be, is impofiible to fet down, for that differs
according to the feveral conftitutions of men;
fome men may with Temperance eat a great
deal, becaufe their ftcmachs require it; when
another may be guilty of Intemperance in
eating but half fo much, bccaufe it is more
than is ufeful to him. And fo alfo for the
forts of meat, it may be niccnefs and luxu-
ry for fome to be curious in them, when yet
fome degree of it may be neceffary to the in-
firmities of a weak ftomach, which not out
of wantonnefs, but difeafe, cannot eat the
coarfer meats. But I think it may in gene-
ral be faid, that, to healthful bodies, the
plaineft meats are generally the moft whole-
fome. But every man muft in this be left
to judge for himfelf; and that he may do it
aright, he muft be careful that he never fuf-
fer himfelf to be enflaved to his palate, for
.that will be fure to fatisfy itfelf, whatever
becomes of health or life.
Meam cf 2.9. To fecure him the better, let him con-
if- fider, firif, how unreafonable a thing it is,
that the whole body ftiould be fubjed to this
one
Vtrttie of Temperance^ SCc. 1 8 1
one fenfe of tailing, that it mull: run all ha-. §?unnap
zards only to pleafe that. But it is yet much ^^^*
more fo, that the diviner part, the foul,
ihould alfo be thus enllaved : And yet thus
it is in an intemperate perfbn, his very foul
muft be facriiiced to this brutifh appetite;
for the fm of intemperance, though it be
afted by the body, yet the foul muft fhare
in the eternal punifhment of it. Secondly,
confider how extreme fhort and vanifhing
this pleafure is, it is gone in a moment ; but
the pains that attend the excefs of it, are
much more durable ; and then furely it agrees
not vv'ith that common reafon, wherewith,
as men, we are indued, to fet our hearts up-
on it. But then, in the third place, it agrees
yet worfe with the temper of a Chriftian, who
fhould have his heart fo purified and refined
with the expedation of thofe higher and fpiri-»
tual joys he looks for in another world, that
he fhould very much defpife thefe grofs and
brutifh pleafures, which beafts are as capa-^ ■
ble of as we ; and to them we may well be
contented to leave them, it being the high-
eft their natures can reach to : But for us,
who have fo much more excellent hopes, it
is an intolerable ftiame that we fhould ac-
count them as any part of our happinefs.
Laftly, the fin of gluttony is fo great and dan-
gerous, that Chrift thought fit to give an eipe^
cial warning againft it: Take heed to yonriehes^
that your hearts he not overcharged '■jn'ith
N 3 fur fating
i82 Clje mWt Dutp of ®an>
^^^^^^ JurfeitJngy &c. Zf^/^e xxi. 54. And you know
*-^-*-*- what was the end of the rich Glutton,
Luke xvi. He that \\2l^ fared del:doiiJly e'Dcry.
day^ at laft wants a drof of water to cool
h'ts tongue. So much for the firft fort of
Temperance, that of Eating.
SUNDAY VIII.
Of Temperance in Drinking^ falfe Ends of
Drtnk'mgf viz. Good- fellow fh'ip^ putting
away Cares^ 6Cc.
temp- Sed. i.^-S"^ HE fecond is Temperance in
"SZiLg, i Drinking: And the ends of
^^ Eating and Drinking being
much the fame, I can give no- other dired
rules in this, than what wer^ given m the
iormer ; to wit, That we drink neither of
fuch forts of liquor, nor in fuch quantities, as
may not agree with the right ends of drink-
ing, the prefer ving our lives ^iid healths ;
Only in this there will be need of putting in
one caution : For our underllandings being
in more danger to be hurt by Drinking than
Meat, we muft rather take care to keep that
fafe, and rather not drink what we might
fafely in refped of our health, if it be in dan--
ger to diftemper our reafon. This I fay, be*
caufe it is poffible fome mens brains may be
fo weak, that their heads cannot bear that
ordinary
of Temperance in Drhikmg^ 6Cc. 183
ordinary quantity of Drink, which would do ^'"I'y^|^
their bodies no harm. And whoever is of ^ ^
this temper, muft ftridly abftain from that
degree ot Drink, or that fort of it, which he
finds hath that effed: ; yea, though it do in
other refpe<S\:s appear not only fafe, but ufeful
to his health. For though we are to preferve
our healths, yet we are not to do it by a fin,
as Drunkennefs moll certainly is.
But, alas! of thofe multitudes of Drun-Kr/zj-yT??^/
Icards we have in the world, this is the cafcf ^'■''*^'
but of very few, moft of them going far be- '■"'
yond what their health requires ^ yea, or
can bear, even to the utter deftruflicn there-
of. And therefore it is plain, men have fee
lip to themfelves fome other ends of Drink-
ing, than thofe allowable ones forementioned :
It may not be amifs a little to explain what
they are, and withal to fhew the unreafcna-
blenefs of them.
3. The firft, and moft owned, is \\\-ii^.GocA FeU
which they call Good-fellow aiip : One man^''^-^^''^"
drinks to keep another company at it. But
I would ask fuch a one. Whether, it that man
were drinking rank poifon, he would pledge
him for company ? If he lay, he would nor,
I rauft tell him, that by the ve/y fame, nay,
far greater reafon, he is not to do this. For
immoderate Drinking is that very poifon ;
perhaps it doth not always work dvv^ath im-
niediate (yet there want not many inftances
of its having done even that, yery many have
J^ ^ ' '■ died
1^4 <iLtt m\)dt Duty i}( ^J0an,
v'nF ^^^^ ^" ^^^^^ drunken fit) but that the cu^
Vill. f^Qjn of it does ufually bring men to their
ends, is paft doubt- and therefore, though
the poifon work flowly, yet it is ftill poifon.
But, however, it doth at the prefent work
that which a wife man would more abhor
than death ^ it works madnefs and frenzy,
turns the man into a beaft, by drowning that
reafon which fhould diflference him from
one. Certainly the efFeds of Drink are fuch,
that had being drunk been firft enjoined as a
punifhment, we fhould have thought him a
more than ordinary tyrant that had invent-
ed it,
Prefervrng 4. A fccoud cnd of Drinking is faid to be
of Kntd- the maintainina; of Friendfhip and Kindncfs
amongft men. But this is ftrangely unreafo-
nabie, that men fhould do that towards the
maintaining of Friendfhip, which is really
the greatefl mifchief that can be done to any
man. Did ever any think to befriend a man,
by helping to deflroy his effcate, his credit, his
life? Yet he that thus drinks with a man,
does this, and much more ^ he ruins his rea-
fon, yea, his foul, and yet this muft be called
the way of preferving of Friendfhip, This is
fo ridiculous, that orue would think none could
own it, but when he were aduaily drunk.
But befides, alas ! experience fhews us, that
?his is litter to beget quarrels, than prcferye
Kindnefs ; as the many drunken brawls wc
fvcry day fee, with the wounds, and fome-
times
^efs.
Of 'Temferance in Drinking^ &Cc,, j S5
times murders that accompany them, do wit- S^tmoa^
nefs. V^t^-
5. A third end is faid to be the Cheating chedrm^
of their Spirits, making them merry and jolly, the Sprits,
But fure, if the mirth be fuch, that reafon
muft be turned out of doors, before it begin,
it will be vc-y little worth : One may fay with
Solomon, Ecclef. ii.. 2. The laughter of fmh
fools is madnefs. And fure they that will be
drunk to put thcmfelves in this temper, muft,
by the fame reafon, be glad of a frenzy, if
they could but be fure it would be ol the
merry fort. But little do thefe merry folks
think what fadnefs they are all this while
heaping up to themfelves, often in this world,
when by ibme mad pranks they play in their
jollity, they bring mifchief upon themlelves ^
but however, certainly in another, where this
mirth will be fadly reckoned for.
6. A fourth end is faid to be the putting p^^^/;,^ a-
away of Cares • but I fhall ask, What thofc^^y'-'^*'*^-
Cares are? Be they fuch as Ihould be put
away ? Perhaps they are fome checks and
remorfes of confcience, w^hich muft be thus
charmed. And [ doubt this hath proved too
effectual with many to the laying them a-
fleep But this is the wickedeft folly in the
world ; for if thou thinkeft not thcfc checks
to have fomething confiderable in them, why
do they trouble thee ? But if thou do, it isim-
poffible thou canft hope this can long ftcure
thee from theni. Thou mayll thus flop their
mouths^
1 85 (t\)z ©Lirjole Durp of ^^an.
^mTinv jnouths for a while, but they will one day
V 11.1. ^j.y ^i^Q louder for it. Suppofe a thief or a
murderer knew he were purfued to be brought
to juftice, would he, think you, to put a-
way the fear of being hanged, fall to Drink-
ing, and in the mean time take no care for
his efcape? or would you not think him de-
fperately mad, if he did ? Yet this is the very
cafe here : Thy confcience tells thee of thy
danger, that thou muft e'er long be brought
before God's judgment feat : And is it not
madnefs for thee, inflead of endeavouring to
get thy pardon, to drink away the thought
of thy danger? But, in the fecond place, fup-
pofe thefe Cares be fbme worldly ones, and
fuch as are fit to be put away ; then for fliame
do not fo difgrace thy reafon, thy Chriftiani-
ty, as not to let them be as forcible to that
end as a little Drink. Thy reafon will tell
thee, it is in vain to care, where care will
bring no advantage ; and thy Chriftianity will
direct thee to one, on whom thou mayfty^j^-
ly cafl all thy cares^ for he careth for thee^
I Tet. V. 7. And therefore, unlefs thou
meaneft to renounce being both a man and a
Chriftian, never betake thee to this pitiful
fhift to rid thee of thy cares. Eut befides,
this will not do the deed neither, for though
it may at the prefent, whilfl: thou art in the
height of the drunken fit, keep thee froni
the fenfe of thy cares, yet when that is
dyer, they will return again with greater vio^
ience^
OfTemferance in Drinking^ 6Cc. 187
ience • and if thou haft any conlcience, bring 5>ur!0a^
a new Care with them, even that which arif- ^ ^^^»
eth from the guilt of fo foul a fin.
7. A fifth end is faid to be the pafling away ^^JF"S a-
of Time. This, though it be as unreafonable^^e'!"^
as any of the former, yet, by the way, it
ferves to reproach idlenefs, which is, it leems,
lb burthenfome a thing, that even the vileft
imployment is preferred before it. But this
is in many a very falfe plea : For they often
fpend Time at the pot, not only when they
have nothing elfe to do, but even tp the neg-
lect of their moft neceffary bufmefs. How-
ever, it is in all a moft unreafonable one, for
there is no man but he may find fomewhat
or other to imploy himfelf in. If he have
little worldly bufinefs of his own, he may
yet do fomewhat to the benefit of others :
But however, there is no man but hath a Ibul,
and if he will look carefully to that, he need
not complain for want of bufinefs. Where
there are lb many corruptions to mortify, lo
many inclinations to watch over, fo many
temptations ( whereof this of Drunkenncfs
is not the leaft) to refift, the graces of Go4
to improve and ftir up, and former neg-
lects of all thefe to lament, fure there can
never v/ant fufficient imployment ; for all
thefe require Time j and fo men at their deaths
■find : For thofe that have all their lives
made it their bufinefs to drive away their
Time, would then give all the world to re-
deem
i8S C^e mmt Dutp ot ^aiu
^inina)' deem it. And fure, where there is much
VIII. leifiue from worldly affairs, God expeds to
have the more time thus imployed in fpi-
ritual exercifes. But it is not likely thofe
meaner fort of perfons, to whom this Book
is • intended, will be of the number of thofe
that have much leifure, and therefore I fhall
no farther infift on it ; only 1 fhall lay this,
that what degrees of leifure they at any time
have, it concerns them to employ to the be-
nefit of their fouls, and not to beltow it to
the ruin of them, as they do who fpend it in
Drinking.
Pfeventim ^* ^ fixth end is faid to be the preventing
^^/rwc^'' of that, Reproach, which is by the world caft
on thofe that will in this be ftricler than their
neighbours. But in anfwer to this, I fhall
iirft ask, What is the harm of fuch Reproach ?
Surely it cannot equal the leaft of thofe mil^
chiefs Drunkennefs betrays us to. Nay, if we
will take our Saviour's word, it is a happinefs:
Blefjed^ faith he, are ye^ "uuhen men Jhall re-
^jlle- you^ and {ay all m*inner of evil agalnjl
you for my fake^ Matt. v. 1 1 . And St. "Peter
tells us, I Tet. iv. 14. If ye be rejjroachedfor
the name of Chr'ift^ hap]jy are ye. And fure
to be reproached tor obedience to any command
of Chrift's, is to be reproached for his name.
Secondly, let it be remembred, that at our
baptifm we folemnly renounced the world ;
and fnall we now fo far confider it, as for a
:fcw feoffs of itj to rup our felves on all the
temporal
of Teinperaiice in Drhiking^ Svc. 1 8p
temporal evils before-mentioned ^ and which ^unnap
is much worfe, the wrath of God, and eternal ^ ^^^'
deftrudion ? But, thirdly, if you fear reproach,
why do ye do that which will bring reproach
upon you from all wife and good men, whofe
opinion alone is to be regarded ? And it is cer-
tain, Drinking is the way to bring it on you
from all fuch. And to comfort thyfelf againft
that, by thinking thou art flill applauded by
the ibolifh and worft fort of men, is as if all
the mad men in the world fhould agree to
count themfelves the only fober perfons, and
ail others mad ^ which yet fure will never
make them the lefs mad, nor others the lefs
fober. Laftly, confider the heavy doom Chrift
hath pronounced on thofe that are afhamed
of him- and fo are all thofe that for fear of
reproach ihall fhrink from their obedience to
him, Mark viii. 38. JVhofoe'uer fiall be ajha-
tned of me and of my words m this adulte-
rous and fmful generation^ of htm fhall the
Son of Man be afloamed^ when he co?neth in
the glory of his I' at her y with the holy Angels.
There is none but will at that day defire to
be owned by Chrift : But whoever will not
here own him, that is cleave faft to his com-
mands, notwithftanding all the fcorns, nay,
perfecutions of the world, fhall then certain-
ly be caft off by him. And he that will ad-
venture thus to maintain his credit among
a company of fools and mad men, deferves
well to have it befall him. But, after all this,
it
Drink.
^^iinfnp it is not fure that even thefe will delpife thee
VIII. for thy fobriety : It is poffible they may feem
to do fo to fright thee out of it ; but if their
hearts were fearehed, it would be found they
do, even againft their wills, bear a fecret re-
verence to fober peribns • and none fall more
often under their fcorn and defpiiing, than
thole that run with them to the fame excefs
of riot ; for even he that flicks not to be
drunk himfelf, will yet laugh at another that
he fees fb.
Pieafure 5>. Thcrc IS 2. fevcnth end, which though
n'^& every man thinks too bafe to own, yet it is
too plain it prevails with many, and that is^
the bare pieafure of the Drink; but to thefe,
I confefs, it will not be fit to fay much ; for
he that is come to this lamentable degree of
fottiflmefs, is not like to receive benefit by any
thing that can be faid : Yet let me tell everi
this man, that he, of all others, hath the moft
means of difcerning his fault ; for this being
fuch a ground of Drinking, as no body will
own, he is condemned of himfelf, yea, and all
his fellow-drunkards too •, for their denying
it, is a plain fign they acknowledge it a moft
abominable thing. And if Efau were called
a profane perfon, Heb. xli. i6. fox felling but
his birth-right for a mefs offottcige^ and that
too when he had the necefllty of hunger up-
on him, what name of reproach can be bad
enough for him, who fells his health, his rea-
fon, his God, his foul, for a cup of Drink, and
that
Of Temper ame in Drinking^ SCc. j^:
ttiar when he is fo far from needing it, that &unn^>)
perhaps he hath already more than he can ^ HI.
keep ? I fhall fay no more to this fort of
perlons^ but let me warn all thole that go
dn in this fin, on any of the former grounds,
that a little time will bring them even to this
which they profefs to loath ; it being daily
fecn, that thole, which were firft drawn in-
to the lin for the love of the company, at laft
continue in it for love of the drink.
ID. I can think but ol one end more, that 5^^- ^.•„,
is, that of Bargaining. Men fay, it is nccef- ipg.
fary for them to drink, in this one refpe£l of
trading with their neighbours ; bargains be-
ing moll conveniently to be ftruck up at
fuch meetings. But this is yet a worfe end
than all the red:; for the bottom of it is an
aim of cheating and defrauding others. We
think, when men are in drink, we Ihall the
better be able to over-reach them, and lo
this adds the fin of cozenage and defrauding
to that of Drunkennefs. Now that this is
indeed the intent, is manilefl ; for if it were
only the difpatch of bargains were aimed at,
we fhould choofe to take men with their wits
about them : Therefore the takini^ them when
drink hath diifemper'd them, can be for no-
thing but to make advantage of them. Yet
this often proves a great folly, as well as a
{in; for he that drinks with another, in hope
to over-reach him, doth many times prove
the weaker-brained, and becomes drunk firfr,
^ ' and
ij?^ ''«c £Bl3al'- Diitp of .nan
^imnaj'and then he gives the other that opportunity
V lij.. Qf cheating him, which he defigned lor the
cheating of the other. Now this end of drink*-
ing is fo far from becoming an excufe, that it
is a huge heightening of the fin : For if wc
may not drink intemperately upon any occa^
fion, much Icfs upon fo wicked an one, as is
the cozening and defrauding of our brethren.
'Degrees cf n, \ fuppofe I havc HOW flicvved you the
unreafonablenefs of thofe motives, which are
ordinarily brought in excufe of tiiis Sin. lam
yet farther to tell you, tnat it is not only that
huge degree of Drunkennefs, which makes
men able neither to go nor fpeak, which is
to be looked on as a Sin j but all lower de*
grees, which do at all work upon the under-
ftanding, whether by dulling it, and mak-
ing it lefs fit for any imployment, or by mak-
ing it too light and airy, apt to apifh and ri-
diculous mirth- or what is woife,by inflaming
men into rage and fury. Thefe, or what-
ever elfe make any change in the man, are
to be reckoned into this Sin of Drunkennefs.
Nay, farther, the Drinking beyond the na-
tural ends of Drinking, that is, beyond mo-
derate refrefhment, is a fm, though, by the
ftrength of a man's brain, it makes not the
leaft change in him ; and therefore thofe that
are not adually drunk, yet can fpend whole
days, or any conliderable part of them, in
drinking, are fo far from being innocent, that
that greater woe belongs to them, which is
pro-
Of 'Temperance in Dnnking^ U.q. 1^3
pronounced, Ifa. v. ia.againft thole that are ^uiiDap
mighty to drink. For though fuch a man V^^^-
may make a fliift to preferve his wits, yet
that wit ferves him to very Uttle purpofe,
when his imploymcnt is flill but the fame
with him that is the moll: fottilhly drunk,
that is, to pour down drink.
12. Nay, this man is guilty of the greateit^^.^**^'?^
wafte; firft, of the good creatures of God : J^7^ j{^
That drink, which is by God's providence r'»-'»^«''^-
intended for the refrelliing and relieving of
us, is abufed and mif-fpent, when it is drunk
beyond that meafure which thofe ends re-
quire: And fure there is not the meanefl: of
thefe creatures wc enjoy, but the abufe of
them fhall one day be accounted for; and he
that drinks longeft hath the moft of that guilt.
But, in the fecond place, this is a wafte of
that which is much more precious, our time,
which is allowed us by God to work out our
falvation in, and muft be ftrictly reckoned
for ; and therefore ought every minute of it
to be moft thriftily husbanded to that end
in a£lions of good life ; but when it is thus
laid out, it tends to the direct contrary, even
the working out our damnation. Befides,
he that thus drinks, though heelcape being
drunk himfeif, he is yet guilty of all the
Drunkennefs that any of his company fall
under ; lor he gives them encouragement to
drink on by his example, efpecially if he be
one of aay authority ; but if he be one^
O whole
15^4 €t)e mt}G\z Dutp of S^m,
^w.iM^ whole company the reft are fond of, his com-
*-*^^^* pany is then a certain enfnaring of them; for
then they will drink too, rather than lofe
him. There is yet a greater fault that many
of thefe ft ronger-b rained Drinkers are guilty
of, that is, the fetting themfelves purpofcly
to make others drunk, playing as it were a
prize at it, and counting it matter of triumph
and viclory to fee others fall before them.
This is a moft horrible wickednels ; it is the
making ourfelves the Devil's fadors, en-
deavouring all we can to draw our poor bre-
thren into eternal mifery, by betraying them
to fo grievous a iin ; and therefore it may
well be reckoned as the higheft ftep of this
vice of Drinking, as having in it the fin of
mifchiefing others added to the excefs in our
felves. And though it be looked upon in
the world as a matter only of jeft and mer-
riment to make others drunk, that we may
fport ourfelves with their ridiculous behavi-
our, yet that mirth will have a fad conclufion,
there being a woe exprelly threatned by God
to this very fin, Hak ii. 15, IVoe tinto htm
that giveth his 7ietghbotir drink : that pitefl
thy bottle to hm^ and makefl htm drunkett
alfo^ that thou mayfi look on their nakednefs.
And fure he buys his idle paftime very dear,
that takes it with fuch a woe attending it. j
'Xhe ^reat ^3' ^ havc novv gouc through the feveral
Mjjchiefs motives to, and degrees of this fm of Drunk-
tithtsSm. ennefs, wherein I have been the more parti-
cular
Of 'Temperance in Dnnking^ £Cc. 1^5
cular, becaufe it is a fin lb ftrangely reigning ?"r^yy^
amongft us : No condition, no age, or fcarce ^ ^ •
fex free from it, to the great diihonour of
God, reproach of Chriftianity, and ruin not
only of our own fouls hereafter, but even of
all our prefent advantages and happinefs in
this life j there being no lin which betrays
each fingle committer to more mifchiefs in
his underftanding, his health, his credit, his
eftate, than this one doth. And we have
reafon to believe this lin is one of thofe
common crying guilts, which have long lain
heavy upon this nation, and pulled down
thofe many fad judgments we have groaned.
under.
14. Therefore, Chriftian Reader, let mQExhorta-
now intreat, nay, conjure thee, by all thaf ''« '"Z'""
tendeinefs and love thou oughtefl: to have
to the honour of God, the credit of thy
Chriftian proleffion, eternal welfare of thine
ow^n foul, the prolperity of the Church and
Nation, whereof thou art a member ; nay,
by that love, which certainly thou haft to
thy own temporal welfare, to think fadly of
what hath been fpoken ; and then judge,
whether there be any pleafure in this fin,
which can be any tolerable recommence for
all thofe mifchiefs it brings with it. I am
confident no man in his wits can think there
is ; and if there be not, then be afliamed to
be any longer that fool, which fhall make fo
wretched a bargain, but begin at this inftant
O 2 a firm
iS>^ €ljc mWt Duty of %an>
S>unDa5' a firm and a faithful refolution, never once
Vill. more to be guilty of this fvvinifh fin, how of-
ten foever thou haft heretofore fallen into it ;
and in the fear of God betake thee to a ftri£t
temperance, which, when thou haft done,
thou wilt find thou haft made not only a
gainful, but a plealant exchange : For there
is no man that hath tried both courfes, but
his own heart will tell him, there is infinitely
more prelent comfort and pleafure in fobriety
and temperance, than ever all his drunken
rcvellings afforded him.
j'heDifi- i^ Xhe main difficulty is the firft brca:k-
XwWo ^^§ ^^ ^^""^ cuftom ; and that arifes partly
(onji'dered. from ourfelvcs, partly from others. That
from ourfelves may be of two forts ^ the firft
^heZ'ffhv ^^» when, by the habit of drinking, we have
c^Drmk. brought fuch falfe thirfts upon ourfelves,
that our bodies feem to require it ; And this
wants nothing but a little patience to over-
come. Do but refrain fome few days, and
it will afterwards grow eafy • for the hard-
nefs arifing only from cuftom, the breaking
off" that docs the bufinefs. If thou fay, it is
very uneafy to do fo, confider, whether if
thou hadftfome difeafe which would certainly
kill thee, if thou didft not for fome little time
refrain immoderate drinking, thou wouldft
not rather forbear than die. If thou wouldft
not, thou art fo brutifli a fot, that it is in vain
to perfuade thee : But if thou wouldft, then
confider how unreafonable it is for thee n®t
• ta
of lemferance hi Drinking^ ^c. 15)7
to do it in this cafe alfo. The habit of Drink- S>ii"tiav
ing may well pafs for a mortal difeafe, it ^^^^*
proves fo very often to the body, but will
moft certainly to the foul ; and therefore it
is madnefs to ftick at that uneafinels in the
cure of this, which thou wouldfl fubmit to
in a lefs danger. Set therefore but a refo^
lute purpofe to endure that little trouble for
^ fmall time, and this firll difficulty is con-
quered : For after thou haft a while refrain-
ed, it will be perfedly eafy to do fo ftill.
16. The fecond difficulty is that of fpcnd- z/;'-^;;/ o/"
ing the time, which thofe that have made^/^T
Drinking their trade and bufmefs, know '^^'^*'
fcarce how to difpofe of But the very na-
ming of this difficulty direds to the cure : Get
thee fome bulinefs, fomewhat to iraploy thy
felf in, which, as I have already fhevv^ed,
will be eafily found by all forts of perlbns •
but thofe meaner, to whom i now write,
can fure never want it ready at hand, they
being generally fuch as arc to be maintain-
ed by their labour ; and therefore to them
I need only give this advice, to be diligent
in that bulinefs they have, to follow that
clofe as they ought \ and they will have lit-
tle occafion to feek out this way of fpend-
ing their time.
17. There is another fort of difficulty, ■P^''>'T/^''»j
which I told you arifes from others, and that J^^lc^^j of
is either from their Perfuafions or Reproaches. Ahn.
It is very likely, if thy old companions fee
O 3 thee
1^8 COe m\)'M C'utp of e^m*
^unsap thee begin to fall off, they will let hard to
vill. xhcCy to ])ring thee back to thy old courfe •
they will urge to thee the unkindnefs of for-
iaking the company of thy friends, the fad-
nefs of renouncing all that mirth and jollity,
which good fellows (as they call them) en-
joy- and if thou canft not thus be won, they
will afiright thee with the reproach of the
world, and fo try if they can mock thee out
of thy fobriety.
^ 1 8. The way to overcome this difficulty,
oftefifiing is to forefee it ; therefore, when thou firft
them, enterefl: on thy courfe of Temperance, thou
art to make account thou (halt meet with
thefe C perhaps many other ) Temptations ;
and that thou mayft make a right judgment
whether they be worthy to prevail with thee,
take them before- hand and weigh them ; con-
fider whether that falfe kindnefs that is main-
tained among men by Drinking, be worthy
to be compared with that real and everlaft-
ing kindnefs of God, which is loft by it;
whether that foolifh vain mirth bear any
U^eigh tie weight With the prefent joys of a good con-
gei^ith fcience here, or with thofe greater of Hea-
thsHmt, yen hereafter. Laftly, whether the unjuft
reproach of wicked men, the Ihame of the
world, be fo terrible, as the juft reproof of
thine own confcience at the prefent, and that
eternal confufion of face that fhall befall all
thofe that go on in this iin, at thelaft day;
weigh all thefe, I fay, I need not fay in the
balance
Of Temperance in Dr'inliing^ ^c. i ^^
balance of the landuary, but even in the %^^^y^
fcales of common reafon • and fure thou wilt
be forced to pronounce, that the motives to
Temperance infinitely outweigh thofe againft
it. When thou haft thus advifedly judged,
then fix thy refolution accordingly ; and when-
ever any of thefe temptations come to i^ag-
ger thee, remember thou haft formerly weigh-
ed them, knoweft the juft value of them, and
that they are a moft unworthy price for thofe
precious advantages thou muft give in ex-
change for them. And therefore hold faft •
thy refolution, and w^ith indignation rejecl
all motions to the contrary.
19. But be fure thou thus reject them ^••t Rpj.sf fie
their very firft tender, and do not yield InTempra-
the Icait degree; for if once thou givcft;;;:;^^;-!
ground, thou art loft; the fin will by lit'lcnhig.
and little prevail upon thee. Thus we fee
many, who have profeifed to be refolved up-
on great Temperance, yet, for want of this
care, have adventured into the company of
good fellows : When they have been there,
they have at the firft been over-in treated to
take a cup, after that another, till at laft
they have taken their rounds as freely as any
of them, and in that fiood of Drink drowned
all their fober refolutions. Therefore, who-
ever thou art, that doft really dcfire to for-
fake the fin, take care to avoid the occafions
and beginnings of it. To which end it will
be good openly to declare and own thy pur-
O 4 poles
' 200 €l3e mMz i:>Utp of £0{M\,
^t^ttt' P'^^'^'^ ^^ Ibbriety, that lb thou maylt dilcou-^
Vlll. j-^g^ j^gj^ f,Q^^ afTaulting thee. But if either
thoQ art afhamed to own it, or feemeft to be
fo, they will quickly make ufe ofthatfhame
to bring thee to break it.
I'heSecuri' ^o. If thou be thus wary to keep thee
ty of doing from the firft beginnings, thou art then fure
^^' never to be overtaken with this fin ; for it
is like the keeping the out-works of a be-
lieged city, which fo long as they are ftoutly
defended, there is no danger ; but if they be
either furprized or yielded, the city cannot
long hold out. The advice therefore of the
Wife man is very agreeable to this matter.
Eccius. xix. I. He that defftfeth fmall things
jhall pr'tjh by little and little. But becaule,
as the Pfalmift faith, Pfal. cxxvii. I. Except
the Lord keep the city, the watch-man wa-
keth but in 'vatn : Therefore to this guard of
thyfelf add thy moit earneft prayers to God,
that he will alfo watch over thee, and by
the ftrength of his grace enable thee to refifl
all temptations to this fin.
^leEVca- ^i» If thou do in thefincerity of thy heart
cyofthefe ufe thefc mpaus, there is no doubt but thou
mtTinJred^'^'^^^ be able to overcome this vice, how long
by Love of focvcr thou haft been accuftomed to it : There-
^heS^n. ^Qj.^^ jf ^j^Q^ ^Q ^'ll j-gn^ain under the power
of it, never excufe thyielfby theimpofiibility
of the task ; but rather accufe the falfenefs of
thy own heart, that hath ftill fuch a Love to
this Sin, that thou wilt not fet roundly to the
msms of fubdujng it. 22. Per-^
Of Temferance in Recreation^ SCc. ion
22. Perhaps the great commonnefs of the &i?nn;iv
fin, and thy particular cuftom of it, may have ^^ iH,
made it io much thy familiar, thy boibm ^c- ^^^fi
quaintance that thou art loth to entertain w^/^^i^i
hard thoughts of it : very unwilline thou art^f'/"^^^
1-11 -^ ^u u *. .to believe it
to think that it means thee any hurt, and dangerous,
therefore art apt to fpeak peace to thyfelf,
to hope that either this is no fin, or at moft
but a frailty, fuch as will not bar thee out
of Heaven : But deceive not thyfelf, for thou
mayft as well fay there is no Heaven, as that
Drunkcnnefs fliall not keep thee thence : I am
fure the fame Word of God, which tells us
there is fuch a, place of happinefs, tells us al-
fo, that Drunkards are of the number of thofe
that fhall not inherit it, i Cor. vi. lo. And
again, GaL v. 21. Drunkenneis is reckoned
among thofe works of the flelh which they
that do fjjall not inherit the kingdom of God.
And indeed had not thefe plain texts, yet
mere reafon would tell us the fame, that that
is a place of infinite purity, fuch as flefh and
blood, till it be refined and purified, is not
capable of, as the Apoftle tells us, i Cor»
XV. 53. and if as we are mere men we are
too grofs and impure for it, we mud fare be
more fo, when we have changed ourfelves
into fwine, the fouleft of beafi:s : We are then
prepared for the Devils to enter into, as
they did into the herd, Matt. v. 13. and
that not only fome one or two, but a legion,
a troop, and multitude of them. And of this
we
aoa €t)t W\)gU Duty ot @an.
^uiiMp we daily fee examples ; for where this fin of
\7TTT "' -^ '
111. Drunkennefs hath taken pofTeffion, it ufually
comes as an harbinger to abundance of others;
each acl of Drunkennefs prepares a man not
only for another of the fame fin, but of o-
thers ; luft and rage, and all brutiili appe-
tites are then let loofe, and fo a man brings
• himfelf under that curie which was the fad-
deft Dd'oid knew how to foretel to any, 7he
falling from one wickednefs to another^
TfaL Ixix. 27. If all this be not enough to
affright thee out of this drunken fit, thou
mayft ftill wallow in thy vomit, continue in
this fottilh, fenfelefs condition, till the flames
of Hell roufe thee, and then thou wilt by
fad experience find what now thou wilt not
believe. That the end of thofe things (as the
ApoiUe faith, Rom.vi.ii,) is death. God
in his infinite mercy timely awake the hearts
of all that are in this fin, that by a timely
forfaking it, thty m^.j fly from the 'oorath
to come, I have now done with this fecond
part of Temperance, concerning Drinking.
SUNDAY
Of Temferarice hi Sleeps Stc, 203
SUNDAY IX.
Temferance hi Sleep : The Rule of /V, 6Cc.
Mifch'tefs of Sloth /J f Recreations-^ Cautions
to b-e objer^ued hi them : Of j^pparel, SCc.
Sea. I. 'Tf-^ HE t^ird part of TEUVE^ Skcp.
I RANGE concerns SLEEP :
-^ And Temperance in that al-
io muft be meailired by the end for which
Sleep was ordained by God, which was on-
ly the refrefhing and llipporting of our frail
bodies ; which being of fuch a temper, that
continual labour and toil tires and wearies
them out, Sleep comes as a medicine to that
w^arinefs, as a repairer of that decay, that
fo we may be enabled to fuch labours as the
duties of religion, or works of our calling
require of us. Sleep was intended to make
us more profitable, not more idle; as we give
reft to our beafts, not that we are pleafed
with their doing nothing, but that they may-
do us the better fervice,
2. By this therefore you may judge what^^ei?///^ cf
is temperate Sleeping; to wit,' that which ^'"^^^^'J''"'*
tends to the refrefhing and making us more
lively and fit for a£lion ; and to that end a
moderate degree ferves befr. It will be im-
poffible to fet down juft how many hours is
that moderate degree, becaufe, as in eating,
lb in Sleep, fome conftitutions require more
than
*'{in()ap than others : Every man's own experience
iX» mull in this judge for him : But then let
him judge uprightly, and not confult with
his iloth in the cafe ; for that will ftill, with
Solomons fluggard, cry, A little morejleepy
a little more Jlumber^ a little more folding
of the hands to Jleep^ Prov. xxiv. 33. but
take only fo much as he really finds to tend
to the end forementioned.
The man-) 3. He that doth not thus limit himfelf^
f /7 '^T ^^^^^ ^^^^ feveral' (ins under this general one of
'■j'ranfgref' Aoth : As firft, he waftes his time, -that pre-
^ii*n of it. cious talent which was committed to him by
God to improve ; which he that fleeps away,
doth like him in the Gofpel, Matt. xxv. 1 8.
hide it in the earthy when he fhould be tra-
ding with it : And you know what was the
doom of that unprofitable fervant, ^erfe 30.
C aft ye him Into outer darknefs. He that gives
himfelf to darknels of Sleep here, fhall there
have darknefs without Sleep, but with u^eep-
hig and gnafloing of teeth. Secondly, he in-
jures his body : Immoderate Sleep fills that
full of dileafes, makes it a very fink of hu-
mours, as daily experience fhews us. Thirdly,
he injures his foul alfo, and that not only in
robbing it of the fervice of the body, but
in dulling its proper faculties, making them
ufelefs and unfit for thofe imployments to
which God hath defigned them ; of all which
ill husbandry the poor foul muft one day
give account.. Nay, laftly, he affronts and
defpifes
Mijch'tefs of Sloth. 205
defpiies God himfelf in it by eroding the »^tinDap
very end of his creation, which was to ferve ^-^'
God in an active obedience : But he that
fleeps away his life, dirediy thwarts and
contradicts that; and when God faith, Man
is horn to labour^ his practice faith the di-
red contrary, that man is born to re(i. Take
heed therefore of giving thyfelf to immode-
rate fleep, which is the comniittingof fo ma-
ny fins in one.
4. But befides the fin of it, it is alfo very o/?^r .7///"-
hurtful in other refpeds ; it is the fure h^.ne chiefs of
of thy outward eftate, wherein the fluggifh'^'''^^*
perfon fhall never thrive, according to that
obfervation of the Wife man, Trov. xxiii. 21.
X)rowJine[sJhall cover a man with rags\ that
is, the flothful man fhall want convenient
cloathing ; nay, indeed it can fcarce be faid
that the fluggard lives. Sleep, you know
is a kind of death, and he that gives himlelf
up to it, what doth he but die before his
time? Therefore, if untimely death be to be
looked upon, as a curfe, it muft needs be a
ftrange folly to choofe that from our own floth
which we dread fo much from God's Hand.
5. The fourth part of Temperance con-T^w^fy
cerns Recreations, which are fometimes'^"'^'"^*"
neceflary both to the body and the mind of a^
man, neither of them being able to endure a
conftant toil, without Ibmewhat of refrelli-
ment between ; and therefore there is a very
lawful ufe of them : But to make it fo,
* it
2o6 . Ct3e CfiiDole '^^wx'p of '^')m
^■\xw^^^ it will be necelTary to oblerve thele Cau-
I-^» tions,
Cmtms to d, Firft, we muft take care that the kind
heohferved of them be lawful, that they be fuch as have
nothing of fin in them ; we muft not, to re-
create ourielves, do any thing which is dii^
honourable to God, or injurious to our neigh-
bour, as they do, who make profane, filthy,
or backbiting difcourfe their recreation. Se-
condly, we muft take care that we ufe it
with moderation, and to do fo we muft firft
be fure not to fpcnd too much time upon it,
but remember, that the end of recreation is
to fit us for bufinefs, not to be itleif a bufi-
nefs to us. Secondly, we muft not be too
vehement and earneft in it, nor let' our hearts
too much upon it ; for that will both enfnare
us to the ufing too much of it, and it will
divert and take off our minds from our more
necelTary imploym.ents, like lchool-boYS,who,
after a play-time know not how to fet them-
felves to their books again. Laftly, we muft
not fet up to ourielves any other end of re-
creations but that lawful one, of giving us
moderate refrefhment.
UndueEnds 7- As, firft, we are not to ufe Sports only
of Sports, to pafs away our time, which we ought to
ftudy how^ to redeem, not fiing away ; and
when it is remembred how great a work we
have here to do, the jnakhtg our calling and
eleBion fitre^ the fecuring our title to Heaven
hereafter, and how uncertain we are what
time
Of Recreation^ &:c. 207
time fhail be allowed us ior that puipofe ; it -sf^unDap
will appear our time is that whicli, of all ^^-
other things, we ought moft induftrioufly to
improve. And therefore, fure, we have little
need to contrive ways of driving that away,
which flies fo fail of itfelf, and is fo impof^
fible to recover. Let them that can fpend
whole days and nights at cards and dice,
and idle paftimes, confider this, and withal,
whether they ever bellowed a quarter of that
time tov/ards that great bufinefs of their
lives, for which all their Time was given
them ; and then think, what a woeful reckon-
ing they are like to make, when they come
at laffc to account for that precious treafure
of their time. Secondly, we mull not let our
covetoufnefs have any thing to do in our re-
creations ; if we play at any game, let the
end of doing it be merely to recreate our
felves, not to win money ; and to that pur-
pofe, be fure never to play for any confider-
able matter • for if thou do, thou wilt bring
thyfelf into two dangers, the one of cove-
toufnefs, and a greedy delire of winning* the
other of rage and anger at thy ill fortune, if
thou happen to lofe : Both which will be apt
to draw thee into other fins befidcs them-
fclvcs. Covetoufnefs will tempt thee to cheat
and cozen in gaming, and anger to fw earing
and curfing, as common experience fhews us
too often. If thou find thyfelf apt to fall in-
to either of thefe in thy gaming, thou mufl:
either
2o8 ctie CCiijole Dutp of a^ait.
^uiiDap either take fome courfe to fecure thyfelf
IX* againft them, or thou muft not permit thy-
felf to play at all. For though moderate play
be in itfelf not unlawful, yet if it be the oc-
calion of fin^ it is fo to, thee, and therefore
muft not be Ventured on. For if Chrift com-
mands us fo ftridly to avoid temptations,that
if our very eyes or hands offend us (that is^
prove fnares to us) we muft rather part with
them, than to be drawn to fm by them, how
much rather muft we part with any of thefe
unneceflary fports, than run the hazard of
offending God by them ? He that fo plays^
lays his foul to ftake, which is too great a
prize to be played away. Befides he lofes all
the recreation and fport he pretends to aim
at, and, inftead of that, fets himfelf to a grea-
ter toil than any of thole labours are, he was
to eafe by it. For fure the defires and fears
of the covetous, the impatience and rage of
the angry man, are more real pains than any
the moft laborious work can be.
Temper- 8. The laft part of Temperance is that of
^J^'J/"^^" APPAREL; which we are again to mea-
fure by the agreeablenefs to the ends for
which clothing fliould be ufed. Thofe are
i^fwTi cQ^^cially thele three- firft, the hiding of
for cover- nakcdnefs : This was the firft occafion of
ing of Apparel, as you may read. Gen. iii. 21, and
''^^' was the effed of the firft fm ^ and therefore,
when we remember the original of clothes,
we have fo little reafon to be proud of them,
that
Of Apparelj ^c. ao^p
that, on the contrary, we have caufe to be ©unDap
humbled and afliamed, as having loft that in- ^^*
nocency, which was a much greater orna-
ment than any the moft glorious apparel can
be. From this end of clothing we are like-
wife engaged to have our apparel modeft,
fuch as may anfsver this end of covering our
fhame ; and therefore ail imniodeft fafhions
of apparel, which may either argue the wan-
tonnefs of the wearer, or provoke that of the
beholder, are to be avoided.
p. A fecond end of apparel is the fencing Kwc-^e
the body from Gold, thereby to preferve the/''"'" ^*^'^-
health thereof. And this end we muft like-
wife obferve in our clothing : We muft wear
fuch kind of habits, as may keep us in that
convenient warmth which is necelTciry to our
healths. And this is tranfgrelfed, when, out
of the vanity of be!ng in every fantaftick fa-
lliion, we put ourfelves in fuch clothing, as
either will not defend us from Cold, or is
fome other way fo uneafy, that it is rather
a hurt than a benelit to our bodies to be lb
clad. This is a moft ridiculous folly, and
yet that which people, that take a pride in
their clothes, are ufually guilty of.
I o. A third end of apparel is the diftin- D>p»Bh»
guiftiing or differencing of perfons ; and that,?^ Per/ons,
firft, in refped of fex ; fecondly, in refpe£l of
qualities. Firft, clothes are to make a diffe-
rence of fex • this hath been obferved by all
nations, the habits of men and women have
P always
iio €De mMt Dutp of ®an.
^,imria)> always been diverfe. And God himfelf ex-
IX. prcfly provided for it among the Jews^ by
commanding, that the man fhould not wear
the appafel ol the woman, nor the woman of
the man. But then, Secondly, there is alfo
a diliinclion of qualities to be obferved in
apparel : God hath placed fome in a hi'gher
condition than others *, and in proportion to
their condition, it befits their clcathing to be.
Gorgeous apparel, our Saviour tell us, h for
kings courts^ Luke vii, 25. Now this end of
apparel fhould alfo be oblervcd.. Men and
women fliould content themfelves with that
fort of clothing, which agrees to their fex
and condition, not flriving to exceed or equal
that of a higher rank, nor yet making it mat-
ter of envy among thofe of their own eitate,
vying who fhall be fineft. But let every man
clothe himfelf in fuch Ibber attire, as befits
his place and calling, and not think himfelf
difparaged, if another of his neighbours have
better than he.
1 1. And let all remember, that clothes are
things which add no true worth to any ^ and
therefore it is an intolerable vanity, to fpend
any confiderable part either of their thoughts,
time, or wealth upon them, or to value
themfelves ever the more for them, or de-
fpife their poor brethren that want them.
But if they defire to adorn themfelves, ht
it be, as St. Peter advifeth the vv'omen of his
time, I Tet, iii, 4. /// the hidden fnan of the
^ hearty
Of Affarei^ 5Cc. 2 1 1
hearty e^uen the ornament of a meek and quiet '^^'^^'^^^?
jprit. Let them clothe themfelves as richly *-^*
as is poflible with all Chrlftian virtues, and
that is the raiment that will fet them out love-
ly in God's eyes • yea, and in mens too^ who,
unlefs they be fools and ideots, ^Yill more va-
lue thee for being good, than line. And fare
one plain coat thou puttefl upon a poor man's
back, will better become thee, than twenty
rich ones thou fhalt put upon thine own.
12. I have now gone through the ^CYQXdX Too much
parts of temperance ; I fhall now, in conclu-^'^'''''? ^
fion, add this general caution, that though in r^^ul^^
all thefe particulars I have taken notice only Excc:i.
of the one Fault of Excefs, yet it is poflible
there may be one on the other hand : Men
may deny their bodies that v.'hich they ne-
ceflTarily require to their fupport and well-
being. This is, I believe, a fault not fo com-
mon as the other ; yet we fometimes iee fome
very niggardly perfons, that are guilty of if,
that cannot find in their hearts to borrow fo
much from their chefts, as may fill their bel-
lies, or clothe their backs : And that are ^o
intent upon the world, fo moiling and drudg-
ing in it, that they cannot afford themfelves
that competent time of fleep, or recreation,
that is necelTary. If any that have read the
former part of this difcourfe, be of this tem-
per, let him not comfort hinifelf, that he is
not guilty of thofe cxceiTes there complained
of, and therefore conclude himielf a good
P 2 Chriftian,
212 €fjc m\)o\t Diitp of @an,
^unDap Chriftian, becaufe, he is not intemperate; for
■^-^- whoever is this covetous creature, his ab-
Ilaining fhall not be counted to him as the
virtue of temperance ; for it is not the love
of temperance, but wealth, that makes him
refrain ; and that is fo far from being praife-
worthy, that it is that .great fin which the
Apoftle tells us, i 7/w. vi. lo. is the root of
all evil. Such a man's body will one day
rife in judgment againft him, for defrauding
it of its due portion, thofe moderate refrefh-
ments and comforts which God hath allowed
it. This is an idolatry beyond that of of-
fering the children to Molech., Lev* xx. 3.
They offered but their children, but this
covetous wretch facrifices himfelf to his
god Mammon, whilft he often deftroys his
health, his life, yea, finally his foul too,
to fave his purfe. I have now done with
the fecond head of duty, that to our Selves,
contained by the Apoftle under the word
foberly.
SUNDAY
Of Juftice to our Neighbour. i 1 3
SUNDAY X.
Of Duties to our Neighbour, Of Jufiicej ne»
gativej foflthe* Of the Sin of Murder^
of the Hemoiifiiefs of ity the Tunipments
of it, and the Jtrange Dijcoveries thereof
Of Maiming, 6Cc.
Sed. I. W Come now to the third part o^Dufy to
I Duties, thofe to our N E I G H. Z'J"^^^'
^ BOUR, which are by the A- '"^'
poftle fummed up in grols in the word Righ"
'teoufnefs, by which is meant not only bare
Juftice, but all kind of Charity alfo ; tor
that is now by the law gf Chrift become a
debt to our Neighbour, and it is a piece of
unrighteoulhefs to defraud him of it. I fhall
therefore build all the particular Duties we ,
owe to our Neighbour, on thofe two general
ones, Juftice and Charity.
1. 1 begin with JUSTICE, whereof y;,^,-^^.
there are two parts, the one negative, the
other pofitive : The negative Juftice is to do .
no wrong or injury to any : The pofitive
Juftice is to do right to all- that is, to yield
them whatfoever appertains or is due unto
them. I ftiall firft fpeak of the negative ^u^^ Negative.
tice, the not injuring or wronging any. Now,
becaufe a man is capable of receiving wrong,
in feveral refpects, this firft part of Juftice
extends itfelf into fcveral branches, anfwer-
P 3 able
ar4 ^tjt Cull)^4e HJu^p of iJ?':^an.
.^unDavable to thoie capacities ot" injury. A man
"^* may be injured cither in his foul, his body,
his pofleilions, or credit : And therefore this
duty of negative Juilice lays a rcrtraint on us
in e^ery of thefe, that we do no wrong to
any man, in refped either of his foul, his
body, his pofTeffions, or his credit.
fotheScui 3. Firll, This Jufticc ties us to do no hurt
to his Soul. And here my firftwork muft be
to examine, What harm it is that the Soul can
receive? It is, we know, an invifible fub-
ftance, which we cannot reach with our eye,
much lefs with our fsvords and weapons; yet,
for all that it is capable of being hurt and
wounded, and that even to death.
intiRna- 4. Now the Soul may be confidered either
turaiSepfe.-^^ a natural or fpiritual fcnfe : In the natural
it (ignifies that which we ufually call the m.ind
, of a man ; and this, we all know, m?.y be
wounded with grief or fadnefs, as Solomon
faith, Trov. xv> 13. By for row of heart
the (pirk is broken. Therefore whoever doth
cauflefly afflid or grieve his neighbour, he
tranfgrefTes this part of Juftice, and hurts and
wrongs his Soul. This fort of injury malici- .
ous and fpiteful men are very often guilty of^
they will do things, by which themfelves
reap no good, nay, often much harm, only
that they may vex and grieve another. This
is a moft favage, inhumane humour, thus to
take pleafure in the fadnefs and afflictions of
others j and whoever harbours it in his heart
may
Of Jujtkc to our Neighbour^ &c , 2. i i
may truly be laid to be poflelTed with a Dc-? ^'s^'^p"^?
vil ; for it is the nature only of thofe accurfed ^'
fpirits, to delight in the miferies of men \ and
till that be call out, they are fit only to dwell
as the poITefTed Perfon did, Mark v. 2. among
graves and tomhs^ where there are none ca-
pable of receiving afflidion by them.
5. But the Soul may be confidcrcd alfo in rnthefp-
the fpiritual fenfe ; and lo it iignifies that im- ^-"'^r
mortal part of us which mufl: live eternally,
either in blifs or woe in another v»-or]d. And
the Soul thus underftood is capable of two
forts of harm : Firft, that of fin ; fecondly,
that of punifhment. The latter whereof is
certainly the confequent of the former. And
therefore, though God be the infiiclor of
punifliment, yet fince it is but the cfFecl
of fin, we may jufi:ly reckon that he that
draws a man to fin, is likewife the betrayer
of him to puniihment, as he that gives a
man a mortal wound, is the caufe of his
death : Therefore under the evil of fin both
are contained^ fo that I need fpeak only of
that.
6. And fiire there cannot be a higher fort Drau-hi^
of wrong, than the bringing this great ey'il*"'^'"^.!'^
upon the Soul, Sin is the difeafe and wound ;rjnry.
of the Soul, as being the direcl contrary to
grace, which is the health and foundneis of
it : Now this wound we give to every foul,
whom we do, by any means whatfoever,draw
into fin.
P 4 7. The
^unoap 7. Xhe ways of doing that are divers ; I
^* fliall mention Ibnie of them, whereof though
fome are more dire«^ than others, yet all tend
to the fame end. Of the more dire£l ones,
there is, firft, the commanding of fin, that
DireH: IS, when a perfon that hath power over ano-
Meansof ther, Ihall require him to do Something v/hich
**' is unlawful : An example of this we have in
Nebuchadnezzar's commanding the worfhip
of the golden image, Dan. iii. 4. and his copy-
is imitated by any parent or mafter, who fhall
require of his child or fervant to do any un-
lawful ad. Secondly, there is counfelling of
fin, when men advile and perfuade others to
any wickednefs : Thus Job's wife counfelled
her husband to curfe God, Job ii. 5). And
Ah'tthofhel advifed Absalom to go in to his
father's concubines, 1 Sam, xvi. i\. Third-
ly, there is enticing and alluring to fin, by fet-
ting before men the pleafures or profits they
Ihall reap by it. Of this fort of enticement
Solomon gives warning, Tro'd. \. 10. My foji,
if /Inner s entice thee, confent thou not \ if they
Jay, Come with ns, let us lay wait for bloody
let us lurk frivily for the innocent without a
caufe, ^c. and verfe the 13th, you may fee
what is the bait by which they icek to allure
them, fFe /ball find all precious fubfiance, we
/ball fill our hoiifes withj{oil\ caft in thy lot
among us, let us all ha^ve one furje. Fourth-
ly, there is aJGTifliance in fin; that is, when
men aid and help others either jn contriving or
aQing
of 'Jnjlke to our Neighbour. 2 1 7
acting a fin. Thus Jonadab help'd Amnon ^imnap
in plotting the ravifliing of his filter, 2 Sam. X.
?ciii. All thefe are direct means of bringing
this great evil of fin upon our brethren.
8. There are alio others, which tho* they r 7. « 1
feem more mdirect, may yet be as <^iTeclual
towards that ill end : As firft, example in
lin ; he that fets others an ill pattern, does
his part to make them imitate it, and too
often it hath that effect ; there being gene-
rally nothing more forcible to bring men Into
any fmful pradice, than the feeing it ufed
by others ; as might be inflanced in many
fins, to which there is no other temptation,
but their being in fafhion. Secondly, there
is encouragement in fin, when either by ap-
proving, or elfe, at leaft, by not fhewing a
diflike, we give others confidence to go on
in their wickednefs. A third means is by
juflifying and defending any finful aft of ano-
ther's ; for by that we do not only confirm
him in his evil, but endanger the drawing
others to the like, who may be the more
inclinable to it, when they fhall hear it fo
pleaded for. Laftly, the bringing up any re-
proach upon ftrid and Chriftian living, as
thofe do, who have the ways of God in deri-
fion : This is a means to affright men from
the practice of duty, when they fee it will
bring them to be fcorned and defpifed : This
is worfe than all the former, not only in re-
fped of the man who is guilty of it (as it is
an
21 8 €1)8 im^U Put;? r>t ®an>
^nn^ap an evidence of the great prophanenefs of his
•^' own heart) but alfo in regard of others, it
haying a more general ill eifcd; than any of
the former can have ; it being the betraying
. men not only to fome fingle ads of dilbbcdi-
ence to Chriil, but even to the cafting off all
fubjedion to him. By all thefe means we may
draw on ourlelves this great guilt of injuring
and wounding the fouls of our brethren.
Menouoht 9' ^t would be too long for me to inftancs
fadiy to'con-in. all thc fcvcral iins, in Avhich it is ufual for
fif'^'' ^^om ^^^ to enfnare others, as drunkennefs, un-
<^«i/>j;Wrfcleannefs, rebellion, and a multitude more.
But it will concern every man, for his own
particular, to confider fadly, what mifchiefs
of this kind he hath done to any, by all, or
any of thefe means, and to weigh well the
greatnefs of the injury. Men are apt to boalt
of their innocency towards their neighbours,
that they have done wrong to no man; butj
God knows, many that thus brag, are of all
others the moft injurious perlbns. Perhaps
they have not maimed his body, nor ftolen
his goods ; but alas! the body is but the cafe
and cover of a man, and the goods fome
appurtenances to that ; it is the loul is the
man, and that they can wound and . pierce
without remorfc, and yet with the adultrefs,
Tro'D. XXX. 2o. fay, They ka^je. done no wkk-
cduefs ; but glory of their friendly behaviour
to thole, whom they thus betray to eternal
• tain. For whomfocver thou haft drawn to
any
Of Juftice to our Kelghboiir^ &c. 1 1 5?
any fin, thou haft done thy part to afcertain SJu.nDap
to tliofe endld's flames. And then think with -^
thy Iclf how bafe a treachery this is : Thou
wouldil call him a treacherous villain, that
fliould, while he pretends to embrace a man,
lecretly ftab him : but this of thine is as far
beyond that, as the foul is of more value
than the body, and Hell worfe than death.
And remember yet farther, that befides the
cruelty of it to thy poor brother, it is alfo
moll: dangerous to thyfeif; it being that a-
gainfl which Chrift hath pronounced a woe,
Matt, xvjii. 7. and verfe 6\ he tells ns, that
'^ZJboe'jer fball ojfe /^ d (th3.t is, draw into (in)
a7iy oftbefe little ones^ it 'were bstter for him
that a milftone were hanged about his neck^
and that he were drowned in the deph of the
jea. Thou mayft plunge thy poor brother
into perdition ; but, as it is with wreftlers,
he that gives another a fall, commonly falls
with him ; fo thou art like to bear him com-
pany to that place of torment.
10. Let therefore thy own and his danger ^^,j,.^;/^
beget in thee a fenfe of the greatnefs o{ ihis to Lew. iii
fin, this horrid piece of injuftice to the pre-''"
clous foul of thy neighbour. Bethink thyfelf
ferioufly, to whom thou hall been thus cruel,
whom thou haft enticed to drinking, advifed
to rebellion, allured to luft, ftirred up to
rage, whom thou haft affifted or encouraged in
any ill courfe, or difcouraged and diilieartncd
by thy prophane fcoftings at tJiety in general,
or
200 €t?e m\)Q\t Dutp ot ^an>
^iinDap or at any confcionable ftrid walking of his
X* in particular ; and then draw up a bill of in-
dictment, accufe and condemn thy felf as^a
Cain, a murderer of thy brother ; heartily
and deeply bewail all thy guilts of this kind,
and refolve never once more to be a Hum-
bling block, as St. Taul calls it, Rom, xiy.
in thy brother's way.
Endeavour n^ gut this is not all, there muft be fome
*o»ej>/i;r/f.£^^j^g of this repentance brought forth. Now
in all fins of injuftice, rellitution is aneceffary
fruit of repentance ; and fo it is here ; thou
haft committed an ad (perhaps many) of
high injuftice to the foul of thy brother ;
thou haft robbed it of its kinocency, of its
title to Heaven ; thou muft nov/ endeavour
to reftore all this to it again, by being more
carneft and induftrious to win him to repen-
tance, than ever thou wert to draw him to
fin. Ule now as much art to convince him of
the danger, as ever thou didft to flatter him
with the pleafures of his vice : Tn a word,
countermine thy felf, by ufmg all thofe me-
thods and means to recover him, that thou
didft to deftroy him ; and be more diligent
and zealous in it ^ for 'tis neceilary thou
fhouldft, both in regard of him and thyfelf.
Firft, in refped of him ; becaufe there is in
man's nature fo much a greater promptnefs
and readinefs to evil, than to good, that there
will need much more pains and diligence to
inftil the one into him, than the other : Bc-
iidcs,
Of Jujiice to our Neighbour y 2Cc. i^i ..
fides, the man is fuppoled to be already ac- ^"^^if^iip
cuflomed to the contrary, which will add ^*
much to the difficulty of the work. Then,
in refped of thyfelf; if thou be a true peni-
tent, thou wilt think thyfelf obliged, as St.
^aul did, to labour more abundantly ; and
wilt be afhamed, that w^hen thou art trading
for God, bringing back a foul to him, thou
fhouldft not purfue it with more earneftncls,
than while thou wert an agent of Satan's-
befides, the remembrance that thou wert a
means of bringing this poor foul into this
fnare, muft necelTarily quicken thy diligence
to get him out of it. So much for the firft
part of Negative Juftice, in refped of the
fouls of our brethren.
1 2. The fecond concerns the Bodies ; and Ker^iths
to thofe alfo this Juftice binds thee to do no j'^ft^ce t-^
wrong nor violence. Now of wrongs to the^'^ ^'^■^'
Body there may be feveral degrees, the high-
eft of them is killing, taking away the Life ; o//7e IJi..
this is forbid in the very letter of the Sixth
Commandment, Thou jh alt do no Murder.
13. Murder may be committed either by vy^o^Vir/
open violence, when a man either by iword,J^.V^"/
or any other inftrument, takes away another's f^J';j2,J
Lite, immediately and directly ; or \t may A^*-
be done fecretly and treacheroufly, as Da^'td
murdered Ur'iahy not with his own fword,
but with the fword of the children oi Am-
mon^ 2 Sam, xi. 1 7. and "Jezebel Kaboth^hy a
falfe acculation, i Kings xxi. 13. And lb di-
vers
212 coc mt)dk Dutp of ^mvL
^'unDap vers have committed this fin of murder by
X poifon, falfe witnefs, or' fome fuch concealed
ways. The former is commonly the effect
of a fudden rage, the latter have fcveral ori-
ginals ; fometimes it proceeds from fome old
malice fixed in the heart towards the perfon,
fometimes from fome covetous or ambitious
delires ; fuch an one ftands in a man's way
to his profit or preferment, and therefore he
muft be removed : And fometimes again it
is to cover Ihame, as in the cafe of ftrum-
pets, that murder their infants, that they
may not betray their filthinefs. But beiides
thefe more dired ways of killing, there is
another, and that is, when by our perfuafions
and enticements we draw a man to do that,
which tends to the fnortning of his life, and is
apparent to do fo. He that makes his neigh-
bour drunk, if by that drunkennefs the man
com.es to any mortal hurt, which he would
have efcaped, if he had been fober, he that
made him drunk is not clear of his death ; or
if he die not by any fuch fudden accident,
yet if drinking caft him into a difeafe, and
that difeafe kill him, 1 know not how he that
drew him to that excefs can quit himfelf of
his murder in the eyes of God, though hu-
man laws touch him not. I wilh thofe, who
make it their bufinefs to draw in cuftomers
to that trade of debauchery, would confider
it. There is yet another v/ay of bringing this
guilt upon ourfelves^ and that is by inciting
and
Sovcral IVays of Murder, 223
and lliirring up others to it, or to that degree -$>upi^a?
of anger and revenge, which produces it.
And he that fets two perfons at variance, or
feeing them already lo, blows the coals, it"
murder enfue, he certainly hath his fiiare in
the guilt ; which is a condderation that ought
to affright all from having any thing to do
in the kindling or encreafing of contention.
14. Now for the heinoufncfs of this Sin*^'^/'""'^
01 murder, 1 luppole none can be ignorant,//;^ ^,n.
that it is of the deepcfi: dye, a mofi: loud cry-
ing Sin. This we may lee in the firft acl of
this kind that ever was committed, Abel's
blood cryeth from the earth, as God tells
Cahi^ Gen. iy» 10. Yea, the guilt of this Sin
is fuch, that it leaves a frain even upon tlie
land where it is committed^ fuch as is not to
be walhed out but by the blood of the mur-
derer, as appears Deut. xix. 12, 13. The
land cannot he purged of blood, but by the
blood of him that llied it : And therefore
though in^other Cafes the flying to the altar
fecured a man, yet in this of wilful murder
no fuch refuge was allowed, but fuch an one
w^as to be taken even thence, and delivered
,up tojuftice, Exod. xxi. 14. Thou fi alt take
htm from my altar., that be may die. i\nd it
is yet farther obfervable, that the only two
precepts, which the Scripture mentions, as
i given to Noah after the flood, were both in
relation to this Sin • that of not eating blood,
Gen. ix, 4. beirig a ceremony, to beget in
men
224 <^^^ iiciipole Dutp of tt^aiT.
^unoai' men a greater horror of this fin of murder,
^» and fo intended for the preventing of it. The
other was for the punifhment of it, Gen. ix. 6.
He that JJjeddeth mans bloody by man JJoall
his blood be jhed : And the reafon of this
ltriv:\nefs is added in the next words, For in
the image of God made he man\ where you
fee that this fin is not only an injury to our
brother, but even the higheft contempt and
defpite towards God himfelf ^ for it is the de-
facing of his image, which he hath ftamped
upon man. Nay, yet farther, it is the ufurp-
ing of God's proper right and authority :
For it is God alone that hath a right to dii^
pofe of the life of man j it was he alone that
gave it, and it is he alone that hath power
to take it away : But he that murders a man,
does, as it were, wreft this power out of God's
hand, which is the higheft pitch of rebellious
prefumption.
^ 15. And as the fin is great, fo likewife is
Tiiniib-'^ the puniihment j we fee it frequently very
ment at- great and remarkable, even in this world
undingtt. (befides thofe moft fearful effeas of it in the
next) blood not only cries, but it cries for
vengeance ^ and the great God of recompen-
ces, as he ftiles himfelf, will not fliil to hear
it : Very many examples the Scripture gives
us of this : Ahab and Jezsbcl^ that murder'd
innocent Naboth^ for greedinefs of his vine-
yard, were themfelves flain ; and the dogs
licked their blood in the place where they
had
Several Ways of Murder. i%s
had fhed his, as you may read in that ftory : -l^unDap
fo Jhfalom^ that flew his brother Ainfion^ ^'
after he had committed that fin, fell into an-
other, that of I'ebellion againil: his king and
father, and in it miferably perilhed. Rechab
and Baanah^ that flew Ijhbojheth, were them-
felves put to death, and that by the very
perfon they thought to endear by it. Ma-
ny more inftances might be given of this out
of the facred Itory, and many alfo out of hu-
man, there having been no age but hath
yielded multitudes oi examples of this kind,
fo that every man may furniih hirafelf out
of the obfervations of his own time.
1 6. And it is worth our notice, what 7'/j//rrf»^tf
ftranffe and even miraculous means it hath ^'-^T^^"''
often pleafed God to ufe for the difcovery of
this fin • the very brute creatures have often
been made inftruments of it : nay, often the
extreme horror of a man's own conlcience
hath made him betray himfclf: So that it. is
not any clofenefs a man ufes in the ading of
this fin, that can fecure him from the ven-
geance of it ♦, for he can never fhut out his
own confcience, that will, in fpiteofhim, be
privy to the faQ-, and that very often proves
the means of difcovering it to the world ; or
if it fhould not do that, yet it will fure a£t
revenge on him, it will be fuch a hell within
him, as will be worfe than death : This we
have feen in many, who after the commiflion
of this fin, have never been able' to enjoy a
Q^ minute's
etie MhoU Dutp of ^an.
^imoaj' minute's reft ; but have had that intolerable
X' anguifh of mind, that they have chofen to be
their own murderers, rather than live in it.
Thefe are the ufual efFetls of this fin even in
this world, but thofe in another are yet more
dreadful, where furely the higheft degrees of
torment belong to this high pitch of wicked-
nefs: For if, as our Saviour tells us, Man.
V. a a. Hell- fire be the portion of him that
ihall but call his brother fool, what degree of
thofe burnings can we think proportionable
to this fo much greater an injury ?
JVenwfi 17- 'I'he confideration of all this ought to
^atch poflefs us with the greateft horror and abo-
S?'i// "^^"^^^^^ of this fin, and to make us extream-
/i;)/>ro«c^ej ly watchful ofourfelves that whenever fall
tfttsSin.'^^^Q it, and to that end to prevent all thofe.
occafions, which may infenfibly draw us in-
to this pit. 1 mentioned at lirft feveral things
which are wont to be Originals of it, and at
thofe we muft begin, if we will furely guard
ourfelves. If therefore thou wilt be fure
never to kill a man in thy rage, be fure never
to be in that rage; for if thou permitteft thy
felf to that, thou canft have no fecurity
Jigainft the other ; anger being a madnefs that
fuffers us not to coniider, or know what we
do, when it has once pofTefTed us. There-
fore, when thou findeft thyfelf begin to be
inflamed, think betimes whither this may
lead thee, if thou letteft loofe to it, and
immediately put the bridle upon this head-
ftrons:
Sever a I PFays of Murder. 0.27
ftrong Paffion ; fo again, if thou wilt be fure ^""f^P
thy Malice fhail not draw thee to it, be fure ^*
never to harbour one malicious thought in
thy heart ; for if it once fettle there, it will
gather fuch ftrength, that within a while thou
•wilt be perfedly under the power of it, fo
that it may lead thee even to this horrible
Hn at its pleafure ; be therefore careful at the
very firft approach of this treacherous guefi:^
to Ihut the doors agalnft it, never to let it
enter thy mind : So alfo^ if thou wilt be fure
thy covetoufnefs, thy ambition, thy luif, or
any other finful defire, Ihall not betray thee
to it, be fure thou never permit any of them
to bear any fway with thee ; for if they get
the dominion, as they will ibon do, if they
be once entertained in the hearty they will be
paft thy controul, and hurry thee to this or
any other fin that may ferve tiieir ends. In
like manner, if thou wouldfl net be guilty
of any of the mortal effects of thy neighbour's
drunkennefs, be fure not to entice him to it,
nor accompany him at it ; and to that pur-
pofe, do not allov/ thylelf in the fame pradice ;
for if thou do, thou wilt be labouring to get
company at it. Lailly, if thou wilt not be
guilty of the murder committed by another,
take heed thou never give any encourage-
ment to it, or contribute any thing to that
hatred, or contention, that may be the caule
of it. For when thou haft cither kindled, or
blowed the fire j what knoweft thou whom
0^2 it
228 CDe mMt Dutp of eidiin.
fc-iinDa)> it may confume? Bring always as much Ava-
^- ter as thou canft, to quench, but never bring
one drop of oil to increafe the flame. The
like may be faid of all other occafions of this
fin, not here mentioned ; and this careful
preferving ourfelves from thefe is the only-
lure way to keep us from this fin : There-
fore, as ever thou wouldft keep thyfelf in-
nocent from the great offence, guard thee
warily from all fuch inlets, thofe fteps and
approaches towards it.
Maiming i 8. But although murdcr be the greateft,
1mT*^"'y^^ it is not the only injury that may be
done to the body of our neighbour ; there
are others which are alfo of a very high na-
ture : The next in degree to this is Maim-
ing him, depriving him of any Member, or at
leaft of the ufe of it ; and this is a very great
wrong and mifchief to him, as we may dil-
cern by the judgment of God himfelf, in the
cafe of the bond-fervant, who fliould by his
mafter's means lofe a member, Exo^. xxi. i6»
the freedom of his whole life was thought but
a rcafonable recompence for it : He /ball let
h'lm gofree^ faith the text,/<?r his eye j nay,
though it were a lefs confiderable part, if it
were but a tooth, which of all others may
be loft with the leaft damage, yet the fame
amends was to be made hjm, ^er, 27.
^^''t' 15). But we need no other way of meafu-
rTw^r^'^^^g ^his jnj^i^^y? ^tia" the judgment of every
threads for man in his own cafe : How much does every
Itmfelj; ^
man
Several Ways of Murder, 21^
man dread the lofs of a limb ? fo that if he ^imoap
be, by any accident or difeafe, in danger of -^•
it, he thinks no pains or colt too much to
preferve it. And' then, how great an injiit-
tice, how contrary to that great rule of doing
as we would be done to, is it lor a man
to do that to another, which he fo unwill-
ing lufFers himfelf ?
But if the perfon be poor, one that rnuft^"^''"'"^''/^
, labour for his living, the injury is yet greater, f/'/.J^^'^^
it is fuch as may, in effedV, amount to the
former fin of murder ; for as the Wife man
fays, Ecckis. xxxiv. 21. The foor mans bread
is bis life : a7td he that deprives him thereof .
is a blood-floedder. And therefore he that de-
prives him of the means of getting his bread,
by difabling him from labour, is furely no
lefs guilty. In the law it was permitted to
every man that hath fuftained fuch a damage
by his neighbour, to require the magiftate
to inflid the like on him, eye for eye, tooth
for tooth, as it is Exod, xxi. 24.
20. And though unprofitable revenge be '^^^''py
not now allowed to us Chriftians, yet fure it'Q^fsa?
is the part of every one, who hath done thlst^^f^^ion
injury, to make what Satisfaction lies in his^'^^"*''*
power; 'tis true he cannot rcflore a limb
again (which, by the way, fhould make men
wary, how they do thofe mifchiefs which it
is fo impofiible for them to repair) but yet
he may fatisfy for fomeof the ill effe£ls of that
lofs. If that have brought the man to want
0.3 and
-30
€ljc mW^ 2Durp of @an.
jtu'.mv and peniir^'', he may, nay, he muir, it he
^» have but the leaft ability, relieve and fup-
port him, yea, though it be by his own ex-
traordinary labour; for if it be a duty of us
all to be c7es to the blind, and feet to the
lame, as Jolf fpeaks, much more muft we
be fo to them, v/hom ourfelyes have made
blind and lame, Therefore,whoever hath done
this injury to r.ny of his poor brethren, let
him know, he is bound to do all that is pofii-
ble towards the repairing of it; if he do not,
every new fufFering that the poor man's wants
bring upon him, becomes a new charge and
accufation againft him, at the Tribunal of
the Juft Judge.
Wcundi 21. There arc yet other degrees of injury
end Stripes to the body of our neighbour. I Ihall men-
'Z'.'" t^°^ ^nly ^^° more, Wounds and Stripes :
A man may wound another, which though
it finally caufe lofs neither of life nor limb,
is yet an endangering of both ; and the like
may be faid of Stripes : Both of which how-
ever are very painful at the prelent, nay, petr
haps, very long after : And pain of all tem-
porary evils, is to be accounted the greateft ;
for it is not only an evil in itfelf, but it is
fuch an one, that permits us not, whilft we
are under it, to enjoy any other good ; a man
in pain having no tafte of any the greateft de-
lights: If any man defpife thefe as light in-
juries, let him again ask himfelf, how he
would like it, to have his own body llafhed or
bruifed,
Several Ways of Murder, 131
bruifed, and put to pafs under thofe p^.inful ^^^}j^^f
means of cure, which are many times necef^ •''^*
fary in fuch cales ? I prefume there is no
man would willingly undergo this from an-
other, and why then Ihouldfl thou offer it to
'him ?
22. The truth is, this ftrange Cruelty toThhCrueU
others is the effed of a great Pride ^ri^%l\ff^Zf
haughtinefs of heart ; we look upon others Pride.
with fuch contempt, that we think it no
matter how they are ufed ; we think they
muft bear blows from us, when in the mean
time we are fo tender of ourfelves, that we
cannot hear the leaft word of dilparagement,
but we are all on a flame. The provocations
to thefe injuries are commonly fo flight, that
did not this inward pride difpofe us to fuch
an angrinefs of humour, that we take fire at
every thing, it were impoflible we fhould be
moved by them. Nay, fome are advanced
to fuch a wantonnefs of Cruelty, that v/i thou t
any provocation at all, in cool blood, as they
fay, they can thus wrong their poor brethren,
and make it part of their paftime and recre-
ation to eaufe pain to others. Thus fbme
tyrannous humours take fuch a pleafure in
tormenting thofe under their power, that they
are glad when they can but find a pretence
to punifh them, and then do it without all
moderation : And others will fet men toge-
ther by the ears, only that they may have
the fport ol feeing the fcufile j like the old
0^4 Romans^
232 €(jc mMt Durp of ^an«
i>inDai> Romans^ that made it one of their piiblicfc
X. fports to fee men kill one another ; and lure,
-sve have as little Chriftianity as they, if we
can take delight in fuch fpectacles.
23. This favagenefs and cruelty of mind
is fo unbecoming the nature of a man, that
he is not allow'd to ule it even to his beaft ^
how intolerable is it then towards thofe that
are of the fame nature, and, which is more,
are heirs of the fame eternal hopes with us ?
They that fhail thus tranfgrefs againft their
neighbours in any of the foregoing particulars,
or whatever elfe is hurtful to the body, are
unjuft perfons, want even this loweft fort of
juftice, the negative, to their neighbours, in
refpect of their bodies.
24. Neither can any man excufe himfclf
by fiiying, what he has done was only in re-
turn of fome injury offered him by the other;
For fuppofe it be fo, that he have indeed re-
ceived fome confiderable wrong, yet cannot
he be his own revenger, without injury to
that man, who is not, by being thine enemy,
become thy vaflal or flave, to do with him
\yhat thou lift; thou haft never the more
right of dominion over him, becaufe he hath
done thee wrong ; and therefore, if thou hadft
no power over his body before, 'tis certain
thou haft none now ; and therefore thou art
not only uncharitable (which yet were fin
enough to damn thee) but unjuft in every
ad of violence thou doft to him. Nay, this
injuUice
Of Adultery^ &Cc. 233
injiiftice afceiids higher, even to God him£elf, S>unPa??
who hath referved vengeance as his own pecu- '^*-*
liar right j Vengeance is mine, I will repay^
jaith the Lord, Rom. xii. ip. And then he
that will act revenge for himfelf, what does he
but encroach upon this fpecial right and pre-
rogative of God, fnatch the fword, as it were,
out of his hand, as if he knew better how to
wield it? Which is at once a robbery and con-
tempt of the divine Majefty,
SUNDAY XI.
Of Jnflice about the Tojfeftons of our Neigh^
hour : Againft hijuring him^ as concerning
his Wife, his Goods. Of Opfrefjlon, I heft.
Of paying of Debts, 6Cc.
Sei^. I. *' H"^ H E third part of nega-
I tive Juftice- concerns th^f/Jf^'^'
'*' PofTeffions of our neigh-
bour : What I mean by PofTeffions, I can-
not better explain, than by referring you
to the Tenth Commandment, the end of
which is to bridle all covetous appetites
and defires towards the PofTeffions of our
neighbour. There we find reckoned up not
only his houTe, fervants, and cattle, which
may all pafs under the one general name
of his goods or riches, but particularly his
wife, as a principal part of his PofTeffions:
and
234 ^oe CBt)oh Durp of #att»
^v»inapand therefore, when we confider this du-
•^'^' ty of negative Juftice, in refpe£l of the
pofTeflions of our neighbour, we muft
apply it to both, his Wife as well as his
goods.
J^islfife. 2. The efpecial and peculiar right that eve-
ry man hath in his wife, is fo well known,
that it were vain to fay any thing in proof
of it ; the great impatience that every Huf-
band hath to have this right of his invaded,
Ihews that it is fufficiently underftood in the
world ; and therefore none that does this in-
jury to another can be ignorant of the great-
nefs of it. The corrupting of a man's Wife,
enticing her to a ftrange bed, is by all ac-
knowledged to be the worft fort of theft,
infinitely beyond that of the goods.
57;e enti- -^ Indeed, there is in this one a heap of
mm': the greatcft Injuftices together; fomc towards
infeihe tj-je wroman, and fome towards the Man ;
jttjiice. ^ ToYv'ards the Woman, there are the greateft
imaginable ; It is that Injuftice to her foul,
^"Z.^"'^^^^^' which was before mentioned as the higheft
of all others , *tis the robbing her of her in-
nocency, and ietting her in a courfe of the
horridell wickednefs (no lefs than lull and
perjury together) from which it is proba-
ble fhe may never return, a^id then it proves
the damning of her eternally. Next it is
in refped of this world^ ' the robbing her
ot her credit, making her abhorred and de^
ipifed, and her very name a reproach among
all
man-
Of Adult ery^t^c, 235
all men \ and bcfides, it is the depriving her ^tn^ral
of all that happinefs of life, which arifes from -^ -
the mutual Jdndnefs and affection that is be-
tween Man and Wife, inftead whereof this
brings in a loathing and abhorring of each
other, from whence flow multitudes of mil-
chiefs, too many to rehearfe ; in all which
the man hath his fhare alio.
4. But, befides thofe, there are to him^^^^^^
many and high injuftices ; for it is, firfl, xhtman.
iobbing him of that, which of all other things
he accounts moil precious, the love and faith-
fulnels of his wife, and that alio wherein he
hath fuch an incommunicable right, that him-
felf cannot j if he would, make it over to
any other ; and therefore fure it cannot, with-
out the utmofl injuftice be torn from him
by any. Nor is this all, but it is farther the
ingulfing him (if ever he come to diicerii
it) in that moft tormenting pailion of jealou-
fy, which is of all others the moft painful,
and which oft puts men upon the moft de-
fpcrate attempts, it being, as Sokmoii fays,
^ro'D. vi. 34. T^he rage of a man. It is yet
farther, the bringing upon him all that fcorn
and contempt, which by the unjuft meafijres
of the world f;'.lls on them, which arc ^o abu-
fed, and which is by many eiieemed the moft
infufferable part of the wrong ; and though
it be true, that it is very unjuft he Ihould fall
under reproach, only becaufe he is injured, yet
iinlefs the world could be new moulded, it will
certainly
236 CDe mt)Q\z Dutpof^art,
'tfcunrin' certainly be his lot, and therefore it adds
^^^* much to the injury. Again, this may in-
deed be a robbery, in the ufual lenfe of the
word ; for, perhaps, it may be the thrufting
in the child of the adulterer into his family,
to Ihare both in the maintenance and porti-
ons of his own children : And this is an ar-
rant theft : Firft, in refpe6l of the man, who
fiirely intends not the providing for another
man's child ; and then in refpett of the chil-
dren, who are by that means defrauded of fo
much as that goes away with. And therefore,
whofoever ha-Ji this circumftance of the fin to
repent of, cannot do it effectually, without
reftoring to the family as much as he hath by
this means robbed it of.
The mpji 5. AH this put together will fure make
rrreparabie ^^-^^ the gteateft and moft provoking injury
that can be done to a man, and (which heigh-
tens it yet more) it is that for which a man
can never make reparations j for, unlefs it be
in the circumftance before mentioned, there
is no part of this fin wherein that can be
done; to this purpofe, 'tis obfervable'in the
Jewilh law, that the thief was appointed
to reftore four-fold, and that freed him ; but
the adulterer, having no poffibility of ma-
king any reftitution, any fatisfaclion, he muft
pay his life ior his offence. Lev. xx. 10. And
though now a-days adulterers fpeed better,
live many days to renew their guilt, and,
perhaps, to laugh at thofe whom they have
thus
Of Adultery^ &Cc. 237
thus injured, yet let them be afTured, there fennD^g
muft one day be a fad reckoning, and that XL
whether they repent or not : If by God's
grace they do come to repentance, they wiii
then find this to be no cheap fin ; many an-
g,uifhes of foul, terrors, and perplexities of
confcience, groans, and tears it muft coft them.
And indeed, were a man's whole life ipent in
thefe penitential exercifes, it were little
enough to wipe off the guilt of any one fin-
gle ad of this kind? What overwhelming
forrows then are requifite for fuch a trade of
this fin, as too many drive? Certainly it is fo
great a task, that it is highly necefiary for all
that are fo concerned, to fet to it immediately,
left they want time to go through with it; for
let no man flatter himfelf, that the guilt of a
courfe and habit of fiich a fin can be walhed
away with a fingle a£t of repentance ; no, he
muft proportion the repentance to the fault,
and as one hath been a habit and courfe, fo
muft the other alfo. And then how ftrange a
madncfs is it for men to run into this fin (and
that with fuch painful purfuits as many do)
which he knows muft at the beft hand, that
is, fuppofing he do repent of it, coft him
thus dear ? But then, if he do not repent,
infinitely dearer : It lofes him all his title to
heaven, that place of purity, and gives him
his portion in the lake of fire, where the
burnings of his luft fhail end in thofe ever-
lafting burnings. For how clofely foever he
hath
^imDap hath a6>ed this fiOj be it lb that he may have
-^I. faid v/ith the adulterer, in 7^?^ xxiv. 15. No
eye feet h me\ yet it is lure he could not, in the
greateft Obfcurity, fhelter himfelf from God's
fight, with whom the darkjiefs is no darknefsj
Plal. cxxxix. 1 1. And he it is, who hath ex-
prefly threatned to judge this fort of ofifend-
crs, Hek xiii. 4. Adulterers God will judge.
God grant that all that live in this foul guilty
may fo feafonably and fo throughly judge
themfelves, that they may prevent that fe**
yerc and dreadful judgment of his.
His Goods. C. The fecond thing to which this negative
juftice to our neighbour's poffeffions reach-
cth, is his Goods ; under which general word
is contained all thofe feveral forts of things,
as houfe, land, cattle, money, and the like,
in which he hath a right and property : Thefe
wc are, by the rule of this juftice, to fuf-
fer him to enjoy, without fecking either to
work him damage in any of them, or to
get any of them to ourfelves : I make a dif-
ierence between thefe two, becaufe there
may be two feveral grounds or motives of
this Injuftice- the one Malice, the other
Covetoufnefs.
Maiicirus 7. The maliclous Man defires to work his
ivJf^Kf. neighbour's mifchief, though he get nothing
by it himfelf: It is frequently fcen that men
will make havook and fpoil of the Goods of
one to whom they bear a grudge, though
they never dcfign to get any thing to them-
* felyes
.^. ..... , -^. ^. ^-^i^w^MWM^MinilM I ■■■WW
, ielves by it^ but only the pleafurc of doing a &uiiJ)ag
fpite to the other. This is a moil hellifh XL
humour, dire6lly anfwerable to that of the
Devil, who beftows all his pains and indullry,
not to bring in any good to himfelf, but only
to ruin and undo others : And how contrary
it is to all Rules of Juftice, you may fee by
the Precept given by God to the Jews con-
cerning the Goods of an enemy \ where they
were fo far from being allow'd a liberty of
fpoil and deftrudion, that they are exprefly
bound to prevent it, Exod. xxiii. 4, 5. If thou
meet thine enemy's ox or his afs going aftrayy
thou jh alt fur ely bring it back to him again :
If thou fee the afs of him that hateth ihee
lying under his burden^ and wouldft forbear
to help hiniy thou fo alt [tirely help luith Imn ;
Where you lee it is a debt we owe to our ve-
ry enemies, to prevent that iofs and damage,
which by any accident he is in danger of^ and
that even with fome labour and pains to our
lelves. How horrible an injuftice is it then,
purpoiely to bring that Iofs and damage on
him ? Whoever is guilty of this, let him ne-
ver excufe himfelf, by faying he hath not en-
riched himfelf by the fpoil of his neighbour,
that he hath nothing of it cleaves to his lin-
ger ; for fure this malicious injuflice is no lefs
a fault than the covetous one : Nay,l fuppofe,
in refped of the principle and caufe from
which it flows, it may be greater; this ha-
tred of another being worfe than the immo-
derate
240 €De m\)Qlz Dutp of ^an.
*»iinDa>' derate love of ourfelves ; whoever hath thus
XL mifchiefed his neighbour, he is as much bound
to repair the injury, to make latisfaclion for
the lofs, as if he had enriched himfelf by it.
Coveteus 8, But, on the other fide, let not the co-
fpjrffiice. vetous defrauder therefore judge his fin light,
becaufe there is another that in fome one re-
fpect outweighs it, for, perhaps, in others,
his may caft the fcales ; certainly it does in
this one, that he that is unjuft for greed inefs
of gain, is like to multiply more acts of this
fin, than he that is lb out of Malice ; for it is
impoflible any man fiiould have fo many ob-
jecls of his malice, as he may have of his
covetoufnefs : There is no man at fo general
a defiance with all mankind, that he hates
every body ; but the covetous man hath as
. many objeds of his vice, as there be things
in the world he counts valuable. But I Ihall
no longer ftand upon this comparifon, it is
fure they are both great and crying fins, and
that is ground enough of abhorring each.
Let us defcend now to the feveral branches
of this fort of covetous Injuftice ; it is true,
they may all bear the name of robbery, or
theft, for in effcd they are all fo ; yet, for
method's lake, it will not be amifs to dilfin-
guilh them into thefe three j Oppreffion,
Theft, and Deceit.
Op^refton. 5>. By Oppreffion I mean that open and
bare-faced robbery of feizing upon the pof-
fefllons of others, and owning and avowing
the
Of Oppre/ion^ Kc. 24 ^
the doing lb. For the doing of this theivr are SJunnap
ievcrai inftrumcnts ; as firfr, that of power, ■^.^-°
by which many nations and princes have been
turned out oi their Rights, and many pri-
vate Men out of their eftates. Sometimes
again law is made the inftrument of it • he
that covets his neiahbour's lands or aoods,
pretends a claim to them, and then by cor-
rupting of juftice by bribes and gifts, or
elfe over-ruling it by greatnefs and authori-
ty, gets judgment on his fide : This is a high
opprefiion, and of the worll fort, thus to
make the law, which was intended for the
proteQion and defence of mens rights, to be
the means of over-throwing them ; and it is
a very heavy guilt that lies both on him
that procures, and on him that pronounces
fuch a fentence • yea, and on the lawyer too,
that pleads luch a caufe ; for by ib doing
he allifts in the opprefiion. Sometimes again
the very neceffities of the oppreiTed are the
means of his oppreffion : Thus it is in the
caie of extortion and griping ufury • a Man
is in extreme want of money, and this gives
opportunity to the extortioner to wreft un-
confcionably from him ^ to which the poor
man is forced to yield, to fupply his prefent
wants. And thus alio it is often with cxa£t-
ing landlords, who when their poor tenants
know not how to provide themklves elle-
where, rack and icrew them beyond the
worth of the thing. All thefe, and many the
R like.
a42 ^De m\)uU C?utp of 's^an.
^unDap like, are but feveral ways of aciing this
XI. one fin of Oppreffion, which becomes yet
the more heinous, by how much the more
helplefs the perfon is that is thus opprelfcd :
Therefore the oppreffion of the Widow and
Fatherkfs is in Scripture mentioned as the
height of this lin.
God's Ten- jQ i^ js indeed a mod: crying guilt, and
g^^rfiit. that againft which God hath threatned his
heavy vengeance, as we read in divers texts
of Scripture; thus it is, Ezek. xviii. 12. He
that hath offrejfed the foor^ and hath jf oil-
ed by "j'tolejice^ he Jhall furely d're^ his blood
ftjall be upon him ; and the lame fentence is
repeated againft him, 'ver. 18. Indeed God
hath fo peculiarly taken upon him the pro-
tedlion of the poor and oppreffed, that he is
engaged, as it were in honour to be their
avenger ; and accordingly, Tfal. xii. we lee
God folemnly declares his relblution of ap-
pearing for them, ^er. 5. For the of pre //ion
of the j^oor\ for the fighing of the needy ^ now
will 1 arije^ faith the Lord^ 1 will jet him
in fafety from him. The advice therefore
oCSolomon is excellent, Trov. xxii. 22. Rob
not the poor, becauje he is poor ; neither op-
prefs the affli^ed in the gate. For the Lord
will f lead their caufe, and fpoil the foul of
thofe that fpoiled them : Tliey are like in
the end to have little joy of the booty it
brings them in, when it thus engages God
againit them.
II. The
the iChids of Theft. ^43
11. The fecond fort of this injuftic^ is i«>«"Oap
Theft : And of that alfo there are two kinds ; ^,
the one, the with^holding what we fhould '^^
pay ; and the other, taking from our neigh-
bour what is already in his pofTeflion.
12. Of the firft fort is the not paying of^^'^P^y^''^
debts, whether fuch as we have borrowed, £^^^ew/
or fuch as by our own voluntary promife are
become our debts ; for they are equally due
to him that can lay either of thefe claims
to them ; and therefore the with-holding of
either of them is a Theft, a keeping from
my neighbour that which is his: Yet the
former of them is rather the more injurious,
for by that I take from him that which he
once adually had (be it money, or whatever
cKe) and fo make him worfe than I found
him. This is a very great, and very common
injuftice. Men can now a-days with as great
confidence deny him that asks a debt, as they
do him that asks an alms ; nay, many times
'tis made matter of quarrel for a man to
demand his own : Befides, the many atten-
dances the creditor is put to in purfuit of it,
are a yet further injury to himjby wafting his
time, and taking him off from other bufinefs ^
and fo he is made a loler that way too. This
is fo great irjultice, that 1 fee not how a man
can look upon any thing he poffeffes as his
own right, whilft he thus denies another his.
It is the duty of every man in debt, rather
to llrip himfelf of all, and call hinifelf again
R 2. naked
a44 €[)e mWt Durp of ^an>
^imDap'paked upon God's providence, than thus to
^^' feather his neft with the fpoils of his neigh-
bours. And furely it would prove the more
thriving courfe, not only in lefped of the
bleffing which may be expe61:ed upon juftice,
compared with the curfe that attends the con-
trary, but even in worldly prudence alfo :
For he that defers paying of debts, will at
laft be forced to it by law, and that upon
much worfe terms than he might have done
it voluntarily, with a greater charge, and with
fuch a lofs of his credit, that afterward, in his
greateft neceflities, he will not know where
to borrow. But the fure way for a Man to
fecure himfelf from the guilt of this injuftice,
is never to borrow more than he knows he
hath means to repay, unlefs it be of one, who
knowing his difability, is willing to run the
hazard. Otherwife he commits this fm at the
very time of borrowing ; for he takes that
from his neighbour, upon promiie of paying,
which he knows he is never likely to refiore
to him, which is a flat robbery.
The lame juflice which ties Men to pay
nr; bound their own debts, ties alio every furety to pay
!'-y. thofe debts of others for which he flands
bound, In cafe the principal either cannot, or
will not • for by being bound he hath made it
his o\s n debt, and mufl in all juftice anfwer it
to the creditor,wbo,it is prefumed,vvas drawn
to lend on cor.lidence. ot his fecurity, and
tliereiore is diredly cheated and betrayed by
him,
The Kinds of Theft. ^45
him, if he fee him not fatisfied. If it be S^mUi^P
thought hard, that a man fhould pay for that ^**
which he never received benefit by, I ihall
yield it,fo far as to be jiift matter of warinels
to every Man, how he enter into fuch en-
gagements ; but it can never be made an ex-
cufe for the breaking them.
As for the other fort of debt, that which is TVhat<we
brought upon a Man by his own voluntary ^^^fj:"/""-
promife, that alfo cannot, without great in-
juftice, be with-holden • for it is now the
Man's right, and then 'tis no matter by what
means it came to be fb. Therefore we fee
David makes it part of the defcription of a
juft man, Pfal. xv. 4. that he keeps his pro-
mifes ; yea, though they were made to his own
disadvantage : And furely,heis utterly unfit
to afcend to that holy hill there fpoken of,
either as that fignifies the Church here, or
Heaven hereafter,thatdoes notpundually ob-
ferve this part of juftice. To this fort of debt
may be reduced the wages oi the fervant, the
hire of the labourer: And the with-holding
of thefe is a great fin ; and the complaints of
thole that are thus injured afcend up to God j
Behold (faith St. James^ ch. v. 4.) the hire
of the labourers^ which have reaped down
your feldsy which is of you keft back by
frauds cryeth : And the cries of them which
have reapedy are entred into the ears of the
Lordof ^abaoth. And Dent, xxiv 14, 15. we
find a liri<^ command in this md^ttCTyTh on /halt
R 3 not
j§>unDap fi0t offrefs an hired fervant that is foor and
^I^* needy. At his day thou fialt give him his
htre^ neither pall the fun go do'-^sju upon it^
for he is j?oor^ and jetteth his heart upon it \
LeH he cry againft thee to the Lordy and H
he fin unto thee* This is one of thofe lou4
clamorous fins^ v>^hich will not ceafe crying,
till it bring down God's vengeance ; and there-
fore, though thou haft no juftice to thy poor
brother, yet have at leaft fo much mercy to
thy felf, as not to pull down judgments on
thee by thus wronging him.
SUNDAY XII.
Of Theft : Stealings of Deceit in Trujl, i^
Jrajfck \ of Reftitution^ 6vc. . ^
PteaVii^^ Sect, X. 'TT^ HE fecond part of Theft is
^(f\,J^ ' I the taking from our Neigh-?
><c:ghhcur. ■•*' bour that which is already
in his pofleflion : And this may be done ei^
ther more violently and openly, or elfe more
clofely and flily ; the iirft is the manner
of thofe that rob on the way, or plunder
houfes, where by force they take the Goods
of their Neighbour ; the other is the way
of the pilfering Thief, that takes away a
man's Goods unknown to him : I fhall not
difpute which of thefe is the worft, 'tis
enough that they are both fuch a6ls of in-
jiifticc^
Of Stealings K.c. 247
juftice, as make men odious to God, unlit ^unDap
for human fociety, and betray the A^ors to -XII^
the greateft mifchlefs, even in this world,
death itfelf being by law appointed the re-
ward of it : And there are few that follow
this trade long, but at laft meet with that
fruit of it. 1 am fure, 'tis madnefs for any
to believe he fhall always ileal fecurely ; for
he is to contend with the induff-ry of all thofe,
whom he fhall thus injure, whofe lolTes will
quicken their wits for the finding him out ;
and, which is infinitely more, he is to il:rug-
gle with the juftice of God, which doth ufu-
ally purfue fucli men to deflruftion, even in
this world; witnefs the many llrange difco-
veries that have been made of the craftiefl:
thieves. But however, if he were fecure from
the vengeance here,^I am fure nothing but
repentance and reformation can fecure him
from the vengeance of it hereafter. And
now when thefc dangers are weighed, 'twill
fure appear, that the thief makes a pitiful
bargain ; he fteals his neighbour's money
or cattle, and in exchange for it he mufl: pay
his life, or his foul, perhaps both : And if the
whole world he too mean a Trice for a (only
as he tells us, Mark viii, 36. who beft knew
the value of them, having himfeli bought
them ', what a itrange madnefs is it, to bar-
ter them away for every petty trifle, as ma-
ny do, who have got fuch a habit of Steal-
ing, that not the meaneft, worthiefs thing can
R 4 efcape
'^ €[)t m\)^'U l>»tp of 03an>
SPunf^av efcapc their fingers? Under this head of
XI I. Theft may be ranked the receivers of ftolen
goods, whether thole that take them, as
partners in the theft, or thofe that buy them,
when they know or believe they are ftolen.
This many ( that pretend much to abhor
theft) are guilty of, wherl thdy can, by it,
buy the thing a little cheaper than the com-
mon rate. And here alio comes in the con-
cealing of any goods a man finds of his neigh-
bour's, which whofoever reftores not, if he
know or can learn out the owner, is no bet-
ter than a thief; for he witb-holds from his
neighbour that which properly belongs to
him ? And fjre 'twill not be uncharitable to'
fav, that he that will do this, would likeu'ife
commit the grofTer theft, were he by that
no more in danger of law, than in this he is. •
Deceit. The third part of injuftiee is Deceit; and
in that there may be as many acls as there
are occaficns of intercourfe and dealing be-
tween man and man.
la Truji. a. It were impoffible to name them all,
but i think they will be contained under thefe
two general deceits, in matters of truft, and
in matter? of traffick or bargaining : Unlefs
it be that of gaming, which therefore here,
by the way, I mult tell you, is as much a
fraud and deceit as any of the reft.
3. He that deceives a man in any Truft
that is committed to him, is guilty of a great
injaftice ; and that the moft treacherous ibrt
ot
Of Dece'tt in Truft* 24^
of one ; it is the joining of two great fins in ^"^^J*
one, defrauding, and promife-breaking ; for ^^•■■•
in all Trufts there is a promife implied, if
not exprefTed j for the very accepting of thd
Truft contains under it a promife of fidelity.
Thefe Trufts are broken fometimes to the
living, fometimes to the dead ; to the living
there are many ways of doing it, according
to the leveral kinds of the Truft • fometimes
a Truft is more general, like that oiTotifhar
to Jofefh^ Gen. xxxix. 4. a man commits to
another all that he hath ; and thus guardians
of children, and fometimes ftewards, are in-
trufted ; fometimes again it is more limited
and reftrained to fome one fpecial thing : A
man entrufts another to bargain or deal for
him in fuch a particular, or he puts fome one
thing into his hands, to manage and difpofe :
Thus among fervants, 'tis ufual for one to be
intrufted with one part of the matter's goods,
and another with another part of them.
Now in all thefe, and the like cafes, whofo-
ever ads not for him that intrufts him, with
the fame faithfulnefs that he would for him-
felf,but Ihall either carelefly loie, or prodigal-^
ly imbezzle the things committed to him, or
elfe convert them to his own ufe, he is guilty
of this great fm of betraying a Truft to the
living. In like manner, he that being intruft-
ed with the execution of a dead man's tefta-
rnent, a6ls not according to the known in-
tention of the dead man, but enriches him-
felf
2SO ^t)t m\)d\e Duty of ^aiu
jaunPap felt' by what is affigned to others, he is guilty
XII. of this fin, in refped of the dead ^ which is
fo much the greater, by how much the dead
hath no means of remedy and rcdrefs, as the
living may have. It is a kind of robbing of
graves, which is a theft of which men natu-
rally have fuch a horror, that he muft be a
Very hardned thief that can attempt it. But
either of thefe frauds are made yet more hei-
nous, when either God or the poor are im-
mediately concerned in it • that is, when any
thing is committed to a man, for the ufes
either of piety or charity : This adds facri-
lege to both the fraud and the treachery, and
fo gives him title to all thofe curfes that
attend thofe feveral fins, which are fo hea-
vy, that he that for the prefcnt gain will
adventure on them, makes as ill, nay, a
much worfe bargain than Gehaj^i, a Kings v.
27. who by getting the raiment c/Naaman
got his lefrofy too.
InTraJick. 4- The fecoud fort of fraud is in matters
of Traffick and Bargain, wherein there may
be deceit both in the feller and buyer ; that
of the feller is commonly either in conceal-
ing the faults of the commodity, or elfe in
over-rating it.
TheSeJWs 5' The ways of concealing its Faults are
concealing Ordinarily thefe; either firft, by denying that
\f hh"^^ ^^ ^^^^ ^"y ^"ch Fault, nay, perhaps, com-
H'are. mcndlng it for the dired contrary quality ;
and this is downright lying, andfo adds that
fm
Of Deceit in Traffic L 251
fin to the other ; and if that lye be confirmed ^imna?
by an oath, as it is too ufually, then the yet XII.
greater guilt of perjury comes in alfo ; and
then what a heap of fins is here gathered
together ? abundantly enough to fink a poor
foul to deflrudion, and all this only to skrew
a little more money out of his neighbour's
pocket, and that fometimes fo very little,
that 'tis a miracle that any man that thinks
he has a foul, can fet it at fo miferable and
contemptible a price. A fecond means of con-
cealing is by ufing fome art to the thing, to
make it look fair, and to hide the faults of it ;
and this is acting a lye, tho' it be not fpeak-
ing one, which amounts to the fame thing,and
has fu rely in this cafe as much of the intention
of cheating and defrauding, as the moft im-
pudent forfwearing can have. A third means
is the picking out ignorant chapmen : This
is, 1 believe, an art too well known among
Tradefmen, who will not bring out their
faulty wares to men of skill, but keep them •
to put off to fuch, whofe unskilfulnefs may
make them pafTabie with them. And this is
ftill the fame deceit with the former ; for it
all tends to the fame end, the cozening and
defrauding of the chapman ; and then it is
not much odds, whether I make ule of my
own art, or his weaknefs, for the purpofe.
This is certain, he that will do juftly, muft
let his chapman know what he buys; and
if his own skill enable him not to judge
aja
€0e m\)^h Dntp ot ®an*
§imMv (nay, if he do not aQually find out the fault)
XII. thou art bound to tell it him ; otherwife thou
makeft him pay for fomewhat which is not
there, he prefuming there is that good qua-
lity in it, which thou knoweft is not : And
therefore thoii mayft ashonelily take his mo-
ney for Ibmc goods of another man's, which
thou knoweft thou canft never put into his
polTcffion, which I fuppofe no man will de-
ny to be an arrant cheat. To this head of
Concealment may be referred that deceit of
falfe weights and ineafures : For that is the
concealing from the Buyer a defed in the
quantity, as the other was in the quality of
the commodity, and is again the making him
pay for what he hath not. This Ibrt of fraud
is pointed at particularly by Solomon^ Prov.
xi. I. with this note upon it, That if is ait
abomination to the Lord.
HhOver- <S. The fecond part of fraud in the feller
rating tt. jj^g jj^ over-rating the commodity : Though
he have not difguifed or concealed the iaults
of it, and fo have dealt fairly in that refpecl,
yet if he let an unreafonable price upon it,
he defrauds the Buyer. I call that an unrea-
fonable price, which exceeds the true worth
of the thing, confidered with thole moderate
gains which ail tradefmen are preiumed to
be allowed in the fale. Whatever is beyond
this muft, in all likelihood, be fetched in by
fome of thefe ways • as, firft, by taking ad-
vantage of the Buyer's ignorance in the value
of
Of Deceit in IrafficL ^ '^53
of the thing, which is the fame with doing ^un^a?
it in the goodnels, which hath already been ^*-^-
fhewed to be a deceit : Or, fecondly, by ta-
king advantage of his necefTity : Thou findeft
a man hath prefent and urgent need of fuch
a thing, and therefore takeft this opportuni-
ty to let the dice upon him. But this is that
very iin of extortion and opprellion fpoken
of before j for it is fure nothing can juftly
raife the price of any thing, but either its
becoming dearer to thee, or its being fome
way better in itfelf : But the neceflity of
thy brother caufes neither of thefe; his na-
Jcednefs doth not make the clothes thou fel-
left him, Hand thee in ever the more, nei-
ther doth it make them any way better ; and
therefore to rate them ever the higher, is to
change the way of trading, and fell even the
wants and necellities of thy neighbour, which
furely is a very unlawful vocation ; Or, third-
ly, it may be by taking advantage of the
indifcretion of the chapman. A man per-
haps earneftly fancies fuch a thing, and then
fuffers that fanfy fo to over-rule his teafon,
that he refolves to have it upon any terms.
If thou findeft this in him, and thereupon
raifeft thy rate, this is to make him buy his
folly, which is of all others the deareft pur-
chafe : It is fure his fancy adds nothing to
the real value, no more than his neceflity did
in the former cafe, and therefore Ihould not
add to the price. He therefore that will deal
juGly
^54 Ct?g m\)(iU ^iitp ot ^an.
jsunoav juftly in the bufinefs of felling, mud not
XII. catch at all advantages, which the temper
of his chapman may give; but confider fo-
berly what the thing is worth, and what he
would afford it for to another, of whom he
had no fuch advantage, and accordingly rate
it to him at no higher a price.
Fraud in y^ Qn the buycr's part there are not ordi-
^^^*'* narily fo many opportunities of fraud : Yet
it is poffible a man may fometimes happen
to fell fomewhat, the worth whereof he is
not acquainted with, and then it will be as
unjuft for the Buyer to make gain by his ig-
norance, as in the other cafe it was for the
Seller : But that which often falls out is the
cafe of necellity, which may as probably fall
on the Seller's fide, as the Buyer's. A man's
. wants compel him to fell, and permit him
not to ftay to make the beft bargain, but
force him to take the firft offer ; and here for
the Buyer to grate upon him, becaufe he fees
him in that flrait, is the fame fault which I
before fhewed it to be in the Seller.
Many 8. In this whole bufinefs of Traffick there
mTloD'- ^'■^ ^ niany opportunities of Deceit, that a
eeit i„ man had need fence himfelf with a very firm
^rajick.' refolution, nay, love of juftice, or he will be
in danger to fall under Temptation ^ for as the
Wife man fpeaks, Ecchif. xxvii. o.. As a nail
flicks faft betweeji the joinings of the fl ones ^
fo doth fm ftick clofe between buying and
felling. It is fo interwoven with all trades,
■ i fo
Of Deceit in Traffck. a 55
fo mixM with the very firft principles and S)xinDap
grounds of them, that it ftr taught together ^H*
with them, and lb becomes part of the art :
So that he is now a-days fcarce thought fit
to manage a trade, that wants it j while
he that hath moft of this black art of de-
frauding, applauds and hugs himfelf, nay,
perhaps, boafts to others how he hath over-
reached his neighbour.
What an intolerable fhame is this, that ^^q-ycom-
Chriftians, who are, by the precepts of onvmomefsof
Matter, fet to thofe higher duties of charity, ^'"^J^^'^^^^''
fhould, inftead of pradlifing them, quite un- to ChrijUa-
learn thofe common rules of juiiice, which »'0'-
mere nature teaches ? For, 1 think, I may fay,
there are none of thofe feveral branches of
Injuftice towards the pofTeflions of our neigh-
bour, which would not be adjudged to be fo
by any fober Heathen. So that, as St. Taul
tells thofe of the circumcifion, that the name
of God was blaffhemed among the Ge?ttileSy
by that unagreeablenefs that was betwixt
their praSice and their law, Rom. ii. 24. fo
now may it be faid of us, that the name of
Chrift is blaffhemed among the Turks and
Heathens^ by the vile and fcandalous lives of
us, who call ourfelves Chriftians, and particu-
larly in this fin of Injuftice. For fiiame, let
us at laft endeavour to wipe off this reproach
from our profcffion, by leaving thefe praiii-
ces, to which methinks this one fingle confi-
deration Ihould be enough to perfuade us.
5>. Yet
2^6 eoe fiBDole Dutp of a^aii
S)unoaj> ^. Yet befides this, there want not other ;
XII' among which o^ there is of luch a nature,
as may prevail with the arranteft wordling,
il"wayto^^^ that is, that this Courfe doth not really
enrich a tend to the enriching of hitn- there is a fecret
Jian. curie goes along with it, which, like a canker,
eats out all the benefit was expected from it.
This no Man can doubt, that believes the
Scripture, where there are multitudes of texts
to this purpoie : ThusTrov. xxii. i6 He that
opprejfeth the poor to encreafe his riches^ Jh all
jurely cojm to want. So HabaL ii. <^. Wo to
h'lm that incnajeth that wh'tch is not his I
how long ? And he that ladeth hi mf elf with
thick clay^ Shall the'^ not rife uffuddenly t^t
fljall bite thee ? and awake that pall ^uex
thee ? and thou fh alt be for booties unto them.
This is commonly the fortune ofthofe that i'poil
and deceive others, they at laft meet with fome
that do the like to them. But the place in
Zechary is moft full to this purpofe, chap. v.
where under the fign of a flying roll is figni-
iied the curfe that goes forth againft this fin,
ver, 4. I will bring it fort h^ faith the Lord of
Hojis^ and it ft.) all enter into the houfe of the
thief and into the honfe of him that jweareth
falfly by my name : and it /hall con fume it^
with the timber thereof and with the ft ones
thereof Where, you fee thefr and perjury are
the two fins againfl which this curie is aimed
(and they too often go together in the matter
of defiauding) and the nature of this curfe is
4. to
Of Deceit in Trafjlck. 257"
to confume the houfe, to make an utter de-5»unDar»
ftrudiion of all that belongs to him, that is ^'^*
guilty of either of thefe fins. Thus whilil
thou art'ravening after thy neighbour's goods
or houfe, thou art but gathering fuel to burri
thine own. And the eitedi of thefe threat-
nings of God we daily fee in the ftrange ini-
profperoufnefs of ill-gotten eftates, which
every man is apt enough to obferve in other
mens cafes : He that fees his neighbour de-
cline in his eftate, can prefently call to mind^
This was gotten by oppreffion or deceit ; yec
fo fottifli are we, io bewitched with the
\qv^ of gain, that he that makes this obfer-
vation, can feldom turn it to his own ufe,
is neverthelefs greedy or unjud himfelf, for
;that vengeance he difcerns upon others.
10. Bur, alas ! if thou couldft be fure that//- ruins
thy unjuft PofTeffions fliould not be torn from^^-'^ ^^"^^
thee, yet, v;hen thou remembreft how dear '^^^'^''^ ^^
thou muft pay for them in another world,
thou haft little reafon to brag of thy prize.
Thou thinkeft thou hail: been very cunning, ,
when thou haft over- reached thy brother j
but, God knows, all the while there is ano-
ther over-reaching thee, and cheating thee of
what is infinitely more precious, even thy
foul : The Devil herein deals with thee, as
fifhers ufe to do ; thofe that will catch a great
fifh, will bair the hook with a lefs, and fo the
grear one coming v.'ith greedinefs to devour
that, is hiinfeif taken. So thou that art ga-
S ping
258 '^t)t mf^oU ^ni^ of fll9sn.
^unDan ping to fwallow up thy poor brother, art thy
XII. ielf made a prey to that great devourer.
And, alas ! wiiat will it eafe thee in Hell, thac
thou haft \ch wealth behind thee upon earth,
when thou {halt there want that which the
meaneft beggar here enjoys, even a drop of
water to cool thy tongue? Confider this, and
from henceforth refolve to employ all that
pains and diligence thou haft ufed to deceive
others, in refcuing thy felf from the frauds of
the grand deceiver.
The Necef- 1 1. To this purpofe it is abfolutely necef-
fity 0/ Re-{2ry^ that thou makereftitution to all whom
jitution. ^Y\ou haft wronged ; for as long as thou
keepeft any thing of the unjuft gain, 'tis as it
were an earneft penny from the Devil, which
gives him full right to thy foul. But perhaps
it may be faid, It will not in all cafes be pol-
fible to make reftitution to the wronged par-
ty ; peradventure he may be dead : In that
cafe then make it to his Heirs, to whom his
right defcends. But it may farther be ob-
jected. That he that hath long gone on in a
courfe of fraud, may have injured many
that he cannot now remember, ,and many
that he hath no means of finding out: In
this cafe, all I can advife is this ; firft to be
as diligent as is poffible, both in recalling to
mind who they were, and endeavouring to
find them outj and when after all thy care,
that proves impoffible, let thy reftitutions be
made to the Poor 5 and that they may not
be
Necejjity of Rejiitutton. 259
■ be made by halves, be ac careful as thou canft^unfiasi
to reckon every the leafl: mite of unjuft gain: XII.
But when that cannot exadly be done, as *tis
fure it cannot by thofe vi^ho have muhipli-
' ed the adts of fraud, yet even there let thetn
make fome general meafures, whereby to pro-
portion their reftitution : As for example,
A tradefman that cannot remember how
^ much he hath cheated in every iingle parcel,
yet may poflibly guefs in the grofs whether
. he have ufually over-reached to the value of
a third or a fourth part of the wares ; and
then what proportion foever he thinks he has
fo defrauded, the fame proportion let him
now give out of that eftate he hath raifed by
his trade. But herein it concerns every man
to deal uprightly, as in the prefence of God,
and not to make advantage of his own for-
getfulnefs, to the cutting Ihort of the refti-
tution, but rather go on the other hand, and
be fure rather to give too much than too lit-
tle. If he do happen to give fomewhat over,
he need not grudge the charge of fuch a lin-
offering ; and 'tis fure he will not, if he do
heartily defire an atonement. Many other
difficulties there may be in this bulinefs of
reftitution, which will not be forefeen, and
fo cannot now be particularly fpoke to : Buc
the more of thofe there are, the greater hor-
ror ought men to have of running into the
fin of Injuftice, which it will be fo diffi'culr,
if not impoffible for them to repair \ and the
S 2 more
;g)untiki)i more careful ought they to be to mortify
XllI* that which is the root of all injuftice, to-
wit, Covetoufnefs.
\
1 SUNDAY XIII.
Of falfe Reports, falfe Witnefs^ Slander s^^
Wh'ifper'ings : Of Scoffing for Infirmitid's^
Calamities, Sins, &cc. Of ptftive Juftice^^
l!riith : Of Lying : Of Envy and Detract
tion : Of Gratitude, &c.
r
'jSiiCred'tt. Sed:. I. r~g ^ H E fourth branch of Nega-
tive Juftice concerns the Cre-
dit of our Neighbours, which
we are not to lelTen cr impair by any means,
particularly not by falfe Reports. Of falfe
Reports there may be two forts ; the one
is, when a mln fays fomething of his neigh-
bour, which he diredlly knows to be falfe ;
the other, when polTibly he has fome flight
furmife or jealoufy of the thing; but than
upon, fuch weak grounds, that 'tis as likely
to be falfe as true. In either of thefe cafes
there is a great guilt lies upon the report-
er. That there doth fo in the firfl: of them^
t\o body will doubt ; every one acknow-
ledging that it is the greatelT: bafenefs to in-
vent a lye of another : But there is as lit-
tle reafon to queftion the other j for he that
reports a thing as a truth, which is but un-
ccrtainj
Of fal/'e Witnejs, &c. 261^^
certain, is a X'jzx alio ; or if he do not report-^-i^i^^Y'V
it as a certainty, but only as a probability, -^^ij.
yet then, though he be not guilty of the lye,
yet he is of the injuftice of robbing his neighs
hour of his credit ; for there is fuch an apt-
nefs in men to believe ill of others, that
any the lighted jealoufy will, if once it ba
fpread abroad, fervc for that purpofe j and
fure it is a mofl horrible injuftice, upon every
flight furmife and fanfy, to hazard the bring-
ing fo great an evil upon another; efpecially
when it is confidered, that thofe furmifes
commonly fpring rather from fome cenfori-
oufnefs, peeviflinefs, or malice in the furmi-
fer, than from any real fault in the perfon fo
fufpeded.
2. The manner of fpreading thefe falfe re- FaUe Wit-^
ports of both kinds, is not always the farrje,''^-^^'
ibmetimes it is more open and avowed,
fometimes more clofe and private : The
open is many rimes by falfe Witnefs before
the courts of juftice j and this not only hurts
a man in his credit, but in other refpeds alfo:
'Tis the delivering him up to the Puniflimenc
of the law; and according to the nature of
the crime pretended, does him more or lefs
mifchief: But if it be of the higheft kind, it
may concern his life, as we lee it did ia
Nabotlos cafe, i Kifigs xxi. How great and
crying a fin it is in this refpedt, as alio in that
of the perjury, you may learn from what
b>ith be?A (aid of both thofe fins. I am now
S 3 ta.
mrmMT-rnwii' i
262 <^t)z mf^oiz 3^^c^ of ^an.
^unDflii to conlider it only as it touches the credit ;
-^^^^' and to that it is a moft grievous wound, thus
to have a Crime publickly witneffed againft
one, and fuch as is fcarce curable by any
thing that can afterwards be done to clear
him : And therefore whoever is guilty of
this, doth a moft outragious injuflice to his
Neighbour. This is that which is exprefly
forbidden in the ninth Commandment, and was
by God appointed to be punifhed by the ih-
flidting of the very fame fuffering upon him,
which his falfe teftimony aimed' to bring up-
on the other, Deut.xxx. 16.
Publick ^, Xhe fecond open way of fpreading thefe
reports, is by a publick and common de-
claring of them ; though not before the magi*
grate, as in the other cafe, yet in all compa-
nies, and before fuch as are likely to carry it
farther; and this too is ufually done with bitter
railings and reproaches ; it being an ordinary
art of Slanderers to revile thofe whom they
flander, that fo by the fharpnefs of the accu-
facion, they may have the greater imprcffion
on the minds of the hearers.' This, both in re-
fped of the Slander and the Railing, is a high
injury, and both of them fuch as debar the
committers from Heaven. Thus Pfal. xv.
where the upright man is defcribed, that
fhall have his part there, this is one fpecial
thing, ver. 3. That hejlatidereth not his Netgl>-
hour. And for railing,' the Apoftle in feveral
places reckons ic amongft thofe works of the
2 flefh.
Of Whifpering^ &c. 263
flefli, which are to {]:!Ut men our, borh from .§>unpa9
the Church here, by excommunication, as you ^lil«
may fee, i Cor. v. 1 1. And from the kingdom
of God hereafter, as it is, i Cor. vi. 10.
4. The other more clofe and private way ?r/^/^i'/--
of fpreading fuch reports, is that of the Whif-''''^-
perer ; he that goes about from one to ano-
ther, and privately vents his flanders, not
out of an intent by that means to make them"
lefs publick, but rather more : This trick of
delivering them by way of fecret, being the
way to make them both more believed, and
more fpoken of too ; for he that receives fuch
a tale as a fecret from one, thinks to pleafe
fome body elfe by delivering it as a fecret
to him alfo ; and fo it pafTes from one hand
to another, till at laft it fpread over a v/hole
town. This fort of flanderer is of all others
the mofl dangerous, for he works in the dark,
ties all he fpeaks to, not to own him as the
author: So that whereas in the more publick
accufations the party may have fome means
of clearing himfelf, and detecfting his accufer,
here he (hall have no poffibility of that ; the
flander, like a fecret poifon, works incurable
efFeds before ever the man difcern it. This iin
of Whifperingisby St.P^^/^/mentionedamong
thofe great crimes, which are the effeds of
a reprobate mind, Rom. i. 29. Ic is indeed
one of the moft incurable v/ounds of this
fword of the tongue, the very bane and peft
of hyman focietyj and that which not only
S ij. robs
"264 ^Ijt tt^l)ole S>ut^ cf ®an.
;§^un^fl:1 robs fingle Perfons of their good Names, hut
XIII. ofcennmes whole Families, nay, publick So-
cieties of Men, of their Peace ; what Ruins,
what Confufions, hath this one Sin wrought
in the World 1 'Tis Solomons Obfervation,
Frcv. xvi. 28. ih2ii aWhiJpererfeparateth chief
Friends : and fure one may truly fay cf
Tongues thus employed, that they zvq Je£
on fire of Hell ^ as St. "James faith, chap. iii. 6.
^e'verai ^. Thls h fuch a Guilt, that we are to be-
Stepsto- ^^^g of all the degrees of approach to it, of
Siu. which there are leveralbteps; the nrlt is, 1 ne
giving ear to, and cherifliing of ihofe that
come with Slanders; for they that entertain
and receive them, encourage them in the
Practice ; for, as our common Proverb fays,
// there were no Receiver^ there would be ?ioThieJ\
fo, if there were none that would give an
ear to Tales, there would be no Tale-bearers.
A fecond Step is, The giving too eafy credit to
them; for this helps them 10 attain part cf
their End. They delire to get a general ill Opi-
nion of fuch a Man; but the way of doing it
muftbe, by caufmg it firft in particular Men;
and if thou fuffer them to do it in thee, thc-y
have fa far profpered in their Aim. An4
for thy own part, thou do'ft a great Injuftice
to thy Neighbour, to believe 111 of him, with-
out a juft ground, which the Accufation of
fuch a Perfon certainly is TAOt. A Third Step
is, The reporting to others, what is thus told
ihee i by which thou makeft thy feif diredlly
a
Oj Whilperirtg^ &c. 265
a party in the flander; and after thou haft^u^^^?.
unjuitly withdrawn from thy Neighbour thy ^"*i
own good opinion, endeavoureft to rob him.
alfo of that of others. This is very little be-
low the guilt of the firft Whifperer, and tends
as much to the ruin of our Neighbour's cre-
dit. And thefe feveral degrees have lb clofc
a dependance upon one another, that it will
be very hard for him that allows himfelf the
firA, to efcape the other : And indeed, he
that can take delight to hear his Neighbour
defamed, may well be prefumed of lb ma-
licious a hun:iour, that jt is not likely he
fhould ftick at fpreading the flander. He
therefore that will prefcrve his innocence in
this matter, mud never, in the leall degree,
cherifli or countenance any that brings thefe
falfe Reports: And it is not lefs neceffary to
his peace, than to his innocency ; for he that
once entertains them, mull, never exped: quier,
but fliall be continually incited and ilirred
up, even againft his nearert and deareft rela-
tions ; fo that this whifperer and flanderer is
to be looked pn by all as a common enemy,
he being fo as well to thofe to whom, as of
whom he fpeaks.
6. But befides this grofler way of flander- Z>^/^//f/r^
ing, there i,. another, whereby We may \\\\~ ^^^ ^^<f-.
pair and lefTen the credit of our neighbour,
and that is, by Contempt and Defpiling ; one
common effed: whereof is Scoffing and Deri-
ving him. This is very injurious 10 a mun's
rcputa-
266 '^f^t Wf^olz ?^ut^ of a^atr.
;|)imcifln reputation. For the generality of men do
Xil^- rather take up opinions upon truft, than
judgment ; and therefore, if they fee a man
defpifed and fcorned, they will be apt to do
the like. But befides this effedl of it, there is
a prefent injuftice in the very adl of defpifing
and fcorning others. There are ordinarily
but three things which are made the occa-
fions of it (unlcfs it be v/ith fuch, with whom
virtue and godlinefs are made the moft re-
proachful things, and fuch defpifing is not
only an injury to our Neighbour, but even to
God himfelf, for whofe fake it is that he is
fo defpifed.) Thofe three are, firft, the in-
firmities ; fecondly, the calamities ; thirdly,
the fins of a man : And each of thefe are ve-
ry far from being ground of our triumph-
ing over him.
For itijir- 7, Firft, for Infirmities, be they either of
mifles. body or mind, the deformity and unhand-
fomenefs of the one, or the weaknefs and folly
of the other, they are things out of his power
to help ; they are not his faults, but the wife
difpenfations of the great Creator, who he-
Hows the excellencies of body and mind as he
pleafes; and therefore to fcorn a man becaufe
he hath them not, is, in effed:, to reproach
God, who gave them not to him.
fofCala- 8. So alfo for the Calamities and Miferies
that befal a man, be it want, or ficknefs, or
whatever elfe, thefe alfo come by the provi-
dence of Qod, who raifeth up, and pulleth
down,
Scoffing for Sins, &c. 267
down, as feems good to him, and it belongs J^untiau
not to us to judge, what are the motives to XIIL
him to do fo, as many do, who, upon any
afflidlion that befals another, are prefently
concluding, that fure it is fome extraordinary
guilt that pulls this upon him, though" they
have no particular to lay to his charge. This
rafh judgment our Saviour reproves in the
Jews, Luke xiii. where, on occafion of the
extraordinary fufFerings of the Galileans^ he
aflcs them, ver. 2, 3. Suppofe ye that thefe Ga^
lileans were Jinners above all theGalileans, be-
cauje they fuffered fuch things ? I tellyouy Nay^
but except ye repent^ ye/hall all likewife pertfh.
When we fee God's hand heavy upon others,
it is no part of our bufinefs to judge them,
but our felves ; and by repentance to prevent
what our own fins have deferved. But to re-
proach and revile any that are in ajBidion, is
that barbarous cruelty taken notice of by the
Pfalmiji, as the height of wicked nefs, Pfal,
' Ixix. 26. They perjecute him whom thou haft
J mitten^ and they talk to the grief of thofe whom
thou haji wounded. In all the miferies of
others, compaffion becomes a debt to them:
Howunjuflare they then, that inftead of pay-
ing them that debt, afflidt them with fcorn
and reproach.
9. Nay, the very fins of men, though 2i%ForZm.
they have more of their wills in them, they
may feem more to deferve reproach, yet cer-
tainly they alfo oblige us to the former duty
of
,68 ^f}z a^^ole ^utt of apam
;5mnDan ofCompaffion, and that in the higheft degree,
Xllh as being the things, which of all others make
a man the moil: miferable. In all thefe cafes,
if we confider how fubjeft v/e are to the like
our felves; and that it is only God's mercy
to us, by which we are preferved from the
worft that any man elfe is under, it will
furely better become us to look up to him
with thankfulnefs, than down on them with
contempt and defpifing. Thus you fee the
diredt injuflice of fcorning and contemning
our brethren j to which, when that other is
added, which naturally follows as a confer
quentofthis, to wit, the begetting the like
contempt in others, there can fure be no
doubt of its being a great and horrible injuflice
to our Neighbour, in refped of his credit.
Dep-oying jq. Now, how ^reat the Injury of deftrov-
ihe Credit,. » /-• J • ■ i r i i
■agreat ^^^g a man s Credit is, may be meafured by
Jjijtaj. thefe two things j firft, the value of the
thing he is robbed of ; and, fecondly, the
difficulty of making reparations. For the firft,
'tis commonly known, that a man's good namo
is a thing he holds moft precious, oftentimes
dearer than his life, as we fee by the hazards
men fometimes run, to preferve even a mi-
ftaken Reputation: But 'tis fure it is that'
which hath even by fober men been efteemed
.. ■.: one of the greateft happineffes of Life ; and
to fome fort of men, fuch efpecially as fubfift
by dealings in the world, 'tis fo neceifary,
T.h^t it mj^y wejl be reckoned as the means, cf
their
Credit of our Neighbour, 269
their livelihooJ ; and then fure it is no flight ^imtja?
matter to rob a man of what is thus valuable ^IH.
to him.
1 1, Secondly, the difficulty of making xt'Andirre\
pararions increafeth the injury ; and that isP^^'^^^^i
fuch in this cafe of defamation, that I may ra-
ther call it an impoflibility, than a difficulty:
For when men are pofTefled of an ill opinion
of a Perfon, it is no eafv matter to work ic
out ; fo that the flanderer is herein like a
young Conjurer, that raifes a devil he knows
not how to lay again. Nay, fuppofe men
were generally as willing to lay down ill con-
ceits of their Neighbours, as they are to take
them up ; yet, how is it pofiible for him that
makes even the moft publick recantation of
his flander, to be fure, that every man than
hath come to the hearing of the one, fhall do
fo of the other alfo ? And if there be but one
perfon that doth not, (as probably there will
be many) then is the reparation ftill fhort of
the injury.
12. This confideratlon is very fit to maker^/^wr^
men afraid of doing this wrong to their neigh- i^f"^^;^''^"
hour: But let it not be made ufe of to Q^- ailTe can
cufe thofe that have already done the wrong, ^^ repair
from endeavouring to make the beft repara-''^^ it^juty^
tions they can ; for though ic is odds, it will
not equal the Injury, yet let them however
do what they are able towards it. And this
is fo neceffary towards the obtaining pardon
©f the fin, that none mufl expc(S the one,
I that
270 Clie i©l)ole 3BUty of^ait*
^unbaji that do not perform the other. Whoever
.XIII. therefore fets himfelf to repent of his faults
of this kind, mufl by all prudent means en-
deavour to reftore his Neighbour to that de-
gree of credit he hath deprived him of; and
if that be not to be done, without bringing
the (hame upon himfelf of confeffing pub-
lickly the flander, he muft rather fubmit to
thai, than be wanting to this neceflary part
of juftice, which he owes to the wronged
parry.
Jufiice 13. Thus I have gone through thefe four
"' '*^, branches of negative juftice to our Neigh-
bour ; wherein we mufl yet farther obferve,
that this juftice binds us, not only in refped:
of our Words and Adions, but of our very
Thoughts and AfFedlions alfo: We are noc
only forbid to hurt, but to hate; not only
reftrained from bringing any of thefe evils
forementioned upon him, but we muft not
fo much as wifli them before, nor delight in
them after they are befallen him ; we muffc
take no pleafure either in the fin of his foul,
or hurt of his body; we muft not envy him
any good thing he enjoys, nor fo much as
wifti to poflefs our felves of it: Neither will
it fuffice us, that we fo bridle our tongue,
that we neither flander nor revile, if we
have that malice in our hearts, which makes
us wifli his difcredit, or rejoice when we
find it procured, though we have no hand
in the procuring it. This is the peculiar pro-
perty
Credit of our Neighbour, 271
perty of God's laws, that they reach to the .^untiaj?
heart, whereas mens can extend only to the ■^^**'
words and a<^ions; and the reafon is clear,
becaufe he is the only Law-giver that can
fee what is in the heart: Therefore, if there
were the perfeftell: innocency in our tongue
and hands, yet, if there be not this purity of
heart, it will never ferve to acquit us before
him. The counfei therefore of Solomon is
excellent, Prov. iv. 23. Keep thy heart with
all diligence^ for out of it are the ijfues of life.
Let us ftridly guard that, fo that no malici-
ous, unjuft thought enter there; and that not
only as it may be the means of betraying us
to the grofler adt, but alfo as it is in it felf
fuch a pollution in God's fight, as will unfit
us for the bleffed vifion of God, whom none
but the pure in heart have promife of feeing.
Matt. v. 8. Blejfed are the pure in heart, for
they jh all fee God.
14. I come now to fpeak of the ^o^\nwQpojlti<v(t
Part of Juftice; which is, the yielding to^^-l^^'^'''
every man that which by any kind of right
he may challenge from us. Of thefe dues
there are fome that are general to all man-
kind ; others, that are reftrained within fome
certain conditions |nd qualities of men, and
become due only by virtue of thofe qualifi-
cations.
15. Of the firfl forr, that is, thofe that are Speaiing
due to all men, we may reckon, firft, the^^"'-^^
fpeaking Truth, which is a common debt we
^ue to alt
men,
owe
l^r cfte tBf)oU ^ntf oC ^an*
;§)unDnii owe to all mankind : Speech is given us as
XIIl- jhe inftrument of intercourfe and fociety one
wich another, the means of difcovering i\\q
mind, which otherWife lies hid and conceal-
ed ; fo that were it not for this, our conver-
fations would be but the fame as of beafts.
Now this being intended for the good and
advantage of mankind, it is a due to it, that
it be ufed to that purpofe ; but he that lyes
is fo far from paying that debt, that on the
contrary, he makes his fpeech the means of
injuring and deceiving him he fpeaks to.
Lying ex' 16. There might much be faid to fhew
frejiyfor- the fevcral forts of obligations we lie under
Saipture. ^° ^P^ak truth to all men : But fuppofing I
write to Chriflians, I need not infill: upon
any other than the commands we have of it
in Scripture : Thus Ephef.'w. 25. the Apoftle
commands, that putting away hying^ thsy
J'peak every man truth with his neighbour : A nd
again, Coi. iii. 9. Lye not one to another: And,
Pro-u. vi. 17. A lying tongue is mentioned as
one of thofe things that are abominations to
the Lord. Yea, fo much doth he hate a Lye,
that it is not the mod oious and relioiious end
that can reconcile him to it : The man that
lyes, though in a zeal ^o God's glory, fhall
yet be judged as a iinner, Rom. iii. 7. What
fhall then become of thofe multitudes of men
that lye on quite other ends? Some ouc of ma-
lice, to mifchief others; feme out of covetouf-
nels, to defraud their Neighbours i feme out
of
The Sin of Lying. 273
of pride, to fet themfelves out; and fome f>untian
out of fear, to avoid danger, or hide a fault. -^^11.
But of a yet ftranger fort than all thefe, are
thofe that do it wiihout any difcernable temp-
tation J that will tell lyes by way of ftory,
take pleafure in telling incredible things, from
which themfelves reap nothing but the repu-
tation of impertinent Lyars.
17. i^mong thefe divers kinds of falihood,7'/^f Greai
truth is become fuch a rarity among; us, that^^f^"*"
7:ei5 and
it is a moft difficult matter to find fuch a/-;//, of
man as David defcribes, Pfalfnxv.2, ThatthisSin.,
Jpeaketh the truth from his heart. Men have
fo glibbed there tongues to Lying, that they
do it familiarly, upon any or no occafion,
never thinking that they are obferved either
by God or man. But they are extremely de-
ceived in both ; for there is fcarce any fin
(that is at all endeavoured to be hid) which
is more difcernible, even to men : They that
have a cuftom of Lying, feldom fail (be
their memory never fo good) at fome time
or other to betray themfelves ; and when
they do, there is no fort of fin meets with
greater fcorn and reproach ; a Lyar being by
all accounted a title of the greateft infamy
and fhame. But as for God, 'tis madnefs
to hope that all their arts can difguife theni
from him, who needs none of thofe cafual
ways of difcovery, which Men do, but fees
the heart, and fo knows, at the very inflanc
of fpeaking, the fahhood of what is faid :
T And
^Mintinii. And then by his title of the God of Truth, is
Xin. tied not only to hate, but punilh it : And ac-
cordingly you fee, Rev. xxii. that the Lyars
are in the number of thofe that are lliut out
of the New Jerufalem \ and not only fo, but
alfo have their part hi the lake that burmth
with fire and brimftone. If therefore thou be
not of the humour of that unjurt judge Chrifi
fpeaks of, Luke xviii. 2. 'iicho neither feared
God, nor regarded Man, thou muft refolve
on this part of juftice, xht putting away Ly^
ing, which is abhorred by both...
Courteous J 8. A fecoud thing we owe to all is Hu-
jDue'lT^^^^^Jy and Courtefy of Behaviour ; contra-
aiiMen. ry to that fullen Churliflmefs we find fpoken
of in Nabal, who was of fuch a temper, that
a man could not f peak to him, i Sam. xxv. 17.
There is fure fo much of refpecl due to the
very nature of mankind, that no accidental
advantage of wealth or honour, which one
Man hath above another, can acquit him
from that debt to ir, even in the perfon of
the meaneft; and therefore that crabbed and
harfh behaviour to any that bears but the form
of a Man, is an injuftice to that nature he par-
takes of: And when we confider how much
that nature is dignified by the Son of God his
taking it upon him, the Obligation to reve-
rence it is yet greater, and confcquently the
iin of thus contemning it.
Kot paid : ig^ xhis is the common guilt of all proud
f,Jj and haughty perfons, who are fo bufy in ad-
miring
Mttn.
Sin of Pride, &c. 275
miring themfelves, that they overlook all^^jsji
that is valuable in others, and fo think they ^^^^*
owe not fo much as common civility to other
Men, whilfl they fet up themfelves, as Ne-
buchadnezzar did his image, to be worfiipped'
of all. This is fure very contrary to what the
Apoftle exhorts, Rofn.xn. 10. In honour prefer
one another : And again, Phil. ii. 4. Look not.
e'very Man on his own things, but every Man al^
fo on the things of others -y and let fuch remem-
ber the fentence of our blelTed Saviour, Luke
xiv. II. He that exalteth himfelf] fiall be
abafed: and he that humbleth himfelffliall be
exalted', which we often find made good to
us, in the ilrange downfals of proud Men.
And it is no wonder, for this fin makes both
God and Men our Enemies j God, as the
Scripture every where teftifies, abhors it, and
all that are guilty of it j and Men are by means
of it, ufed fo contemptuoufly and unkindly by
us, that they are by nothing more provoked
againft us : And then, whom God and Man
thus refift, who fhall fecure and uphold ?
■ 20. A third thing we owe to all, is yitt^.- Meeknefs
nefs ; that is, fuch a patience and gentlenefs^.^ij'*
towards all, as may bridle that mad paflion
of anger, which is not only very uneafy to
our felvcs, as hath already been fhewed, but
alfb very mifchievous to our neighbours ; as
the many outrages that are oft committed
in if, do abundantly teftify. That this duty
of Meeknefs is to be extended to all Men,
T 2 there
2/6 efte tt^iftole HBUti^ of ^an.
^unfiay there is no doubt; for the Apoftle in exprefs
Xlll. words commar.ds ir, i Theff'.v. 14. Be patient
toward all Men: And that it (hould Teem, in
fpite of all provocation to the contrary ; for
the very next words are, See that noiie render
evil for evily or railing for railing : And TV-
viotby is commanded to exercife this Meek-
nefs, even towards them who oppofe them-
felves againft the dojftrine of the Gofpel,
2 Tim. ii. 25. which was a cafe wherein fome
heat would probably have been allowed, if it
might have been in any.
Uraixling 2 1. This vittue of Meeknefs is fo neceflary
'vetytnjuf-^^ the- prefcrving the peace of the world,
that it is no wonder that Chrift, who came
to plant peace among Men, {hould injoyn
meeknefs to all. I'm fure the contrary effeds
of rage and anger are every where difcerni-
ble ; it breeds difquiet in kingdoms, in
neighbourhoods, in families, and even be-
tween the nearefl relations J 'tis fuch a hu-
mour, that Solomon warns us never to enter a
friendiliip with a Man that is of it, Pri^-u. xxii.
24. Make no friendfjip with an angry tnan, and
with a furious man thoujlmlt not go. It makes
■ a Man unfit to be either friend or compani-
on i and indeed makes one infufFerabie to
all that have to do with him, as we are again
taught by ->S'(//6a;^(?;;, Prov. xxi. 19. where he
prefers the dwelling in a ivilciernefs^ rather
than with a cotitentioui and angry woman j
and yet a woman has ordinarily only that one
: weapon
Virtue of Meeknefs, &c. 277
weapon of the tongue to offend with. In-^nnDan
deed, to any that have not the fame unquiet- XIU.
nefs of humour^ there can fcarce be a greater
uneafinefs, than to converfe with thofe that
have it, though it never proceed farther than
words. How great this iin is, we may judge
by what our Saviour fays of it, Matt.w. where
there are feveral degrees of puniQiment al-
lotted to feveral degrees of it : Bur, alas ! we
daily out-go that which he there fets as the
higheft ftep of this fin; the calling, Thoufool,
is a modeft fort of reviling, compared with
thofe multitudes of bitter reproaches we ufe
in our rages.
22. Nay, we often go yet higher: 'B^q- It leads to
proaches ferve not our turn, but we mu^*^"^ ^'^^'^*
curfe too. How common is it to hear Men \i(Qcurjing.
the horrideft Execrations and Curfings upon
every the fiighteft caufe of difpleafure ? Nay,
perhaps without any caufe at all ; fo utterly
have we forgot the rule of the Apoftle, Rom.
xii. 14. Blef's^ and curfe ?Jot j yea, the precept
of our blefled Saviour himfelf, MaU. v.^^.
Pray for thofe that defpitefully uje you. Chrifl
bids us pray for thofe v/ho do us all injury,
and we are often curling thofe who do us
none. This is a kind of faying our prayers
backward indeed, which is faid to be part of
the ceremony the Devil ufes at the making
of a witch: And we have in this cafe alib
reafon to look on it, as a means of bringing
us into acquaintance and league with thac
T 3 accurfed
;jiunf)fl)i accurfed ipiric here, and to a perpetual abi^
XUL ding with him hereafter. 'Tis the language
of Hell, which can never jEt us to be citizens
of the Neiv jeriijakmy but marks us out for
inhabitants of that land of darknefs. 1 con-
clude this with the advice of the Apojftle,
£/>^. iv. 31. Xff all bitternefs^ and wraths
/ind anger ^ and clamour^ and evil- f peaking ire
fut away from yoii, with all malice.
Tartic-d- 23. Having fpoken thus far of thofe com-
ar lies. ^^^ Dues, wherein all Men are concerned,
and have a Right; I am now to proceed to
tliofe other forts of Dues, which belong to
particular perfons, by virtue of fome fpecial
qualification. Thefe qualifications may be
of three kinds, that of excellency, that of
want, and that of relation.
A Rsfpea 24. By that of excellency I mean any ex-
'^"^''""^'^"traordinary Gifts or Endowments of a per-
dhiary fou ; fuch as wlfdom, learning, and the
Gifts, lii^e, but efpecially grace. Thele being the
fingular Gifts of God, have a great value and
refped: due .to them, whereioever they are
to be found; and this we muft readily pay.
by a willing and glad acknovv^ledgment of
thofe his Gifts, in any he has beftovved them
on, and bearing them a reverence and refpedt
anfwerable thereunto; and not, out of an
overweening of our own excellencies, defpife
and undervalue thofe of others, as they
do, who will yield nothing to be reafon
but what themielves fpcak, nor any thing
piety.
Of Envy and Detraction, 279
piety, but what agrees with their own pra-^"^^P
dlice.
25. Alfo, we muft not ehvy or grudge ih^a fVe are »ot
they have thofe gifts; for that is not only anj^^^^^-^
injuftice to them, but injurious alfo to God,
who gave them, as it is at large fet forth in
the parable of the labourers, Matt. xx. where
he afks them who grumbled at the mafter's
bounty to others. Is it not lawful for me to do
*what I will with mine own ? Is thine eye evil,
becaufe mine is good? This envying at God's
goodnefs to others is, in effed:, a murmuring
againft God, who thus difpofes it ; neither
can there be a greater and more dire(^ op-
pofition againft him,- than for me to hate and
wifti ill to a Man, for no other reafon, but
becaufe God has loved and done well to him.
And then in refped: of the Man, 'tis the
moft unreafonable thing in the world to
love him the lefs, merely becaufe he has
thofe good qualities, for which I ought to
love him more.
26. Neither muft we detra(5l from rhe^'^'^^^-
excellencies or Others ; we muit not leek to ^^^^_
eclipfe or darken them, by denying either the
kinds or degrees of them, by that means to
take off that efteem which is due to them.
This fin of detradtion is generally the efFed:
of the former of envy: He that envies a
Man's worth, will be apt to do all he can to
ijeflen it in the opinions of others, and to
■■that purpofe will either fpeak fiightly of his
T 4 excel-
28o ci^e iBWt ?^utt of fl^an.
;feunDQii excellencies, or if they be To apparent, that
XIU. he knows not how to cloud them, he will
try if he can by reporting fome other real or
feigned infirmity of hi?, to take off from the
value of the other ; and fo by cafting in fome
deadfies, as the wifeman fpeaks, Ecclef. x. i.
flrive to corrupt the favour of the ointment.
This is a great injuftice, and diredtly con-
trary to that duty we owe, of acknowledging
and reverencing the gifts of God in our bre-
thren.
7he Folly 27. And both thofe Sins of envy and de-
J^^/^^-^^^tradion do ufually prove as great follies, as
wickedrrefs; the envy conftantly brings pain
and torment to a man's felf ; whereas, if he
could but chearfully and gladly look on thoie
good things of another's, he could never fail
to be the better for th^m himfelf j the very
pleafure of feeing them would be of fome ad-
vantage to him : But befides that, thofe gifts
of his brother may be many ways helpful to
him, his wifdom and learning may give him
inftrudtion, his piety and virtue, example, <Sff.
But all this the envioiis man lofeth, and hath
nothing in exchange for it, but a continual
fretting and gnawing of heart.
28. And then for detradlion, that can
hardly be fo managed, but it will be found
out : He that is ftill putting in caveats
againfl mens good thoughts of others, will
quickly difcover himfelf to do it out of envy,
and then that will be fure to leflen their
efleeri^
0/ ReJpeB, &c. 281
efteem of himfelf, but not of thofe he envies j^uuDnn
it being a fort of bearing teftimony to thofe -^i"*
excellencies, that he thinks them worth the
envying.
29. What hath been fald of the value and J Rej]>ea
refped: due to thofe excellencies of the mind,f''^'''^^'^»
may, in a lower degree, be applied to the out- ^^JJ^^
ward advantages of honour, greatnefs, ^.ndR^nh
the like. Thefe, though they are not of equaK.''/^''"*
value with the former (and fuch for which
no Man is to prize himfelf) yet, in regard
that thefe degrees and diflindlions of Men
are by God's wife providence difpofed for
the better ordering of the world, there is
fuch a civil Refped due to thofe, to whom
God hath difpenfed them, as may befl: pre-
ferve that order for which they were intend-
ed. Therefore all inferiors are to behave
themfelves to their fuperiors with modedy
and refpedt, and not by a rude boldnefs con-
found that order which it hath pleafed God
to fet in the world j bur, according as our
Church-Catechifm teaches, Order themfelves
lowly and reverently to all their Betters. And
here the former caution againfl: envy comes
in mofl feafonably; thefe outward advan-
tages being things of which generally Men
have more tafte than of the other, and there-
fore will be more apt to envy and repine
to fee others exceed them therein. To this
therefore all the former confiderations againfl
jenyy will be very proper ; and the more
neceffary
282 €f)t \BI90U Wntt ot a^an.
;§>unt)an neceflary to be made ufe of, by how much
Xlll. the temptation is in this cafe to moft minds
the greater.
Due to 30. The fecond qualification is that of
/ho/ethat ^j^nt- Whoever is in diftrefs for any thing,
/or/"of"'^ wherewith I can fupply him, that diftrefs of
^^"f' his makes it a duty in me fo to fupply him,
and this in all kinds of Wants. Now the
ground of its being a duty is, that God hath
given Men abilities, not only for their own
ufe, but for the advantage and benefit of
others; and therefore what is thus given for
their ufe, becomes a debt to them, whenever
their need requires it. Thus he that is igno-
rant, and wants knowledge, is to be inftrud:-
ed by him that hath it j and this is one fpecial
^nd why that knowledge is given him;
'The tongue of the learned is given to /peak a
■word in feajbuy Ifai. 1. 4. He that is in fadnefs
and afflidlion, is to be comforted by him
that is himfelf in chearfulnefs. This we fee
St. Paul makes the end of God's comforting
him, that he might be able to comfort them that
are in any trouble^ 2 Cor. i. 4. He that is in
.any courfe of fin, and wants reprehenfion
and counfel, muft have that want fupplied
to him by thofe who have fuch abilities and
opportunities, as may make it likely to do
good. That this is a juftice we owe to our
neighbour, appears plainly by that text. Lev.
xix. 17. Thou jh alt not hate thy brother in thy
. heart: Thou fhalt in any imj'e -reprove Jnm,
and
Dues to thofe that want. 283
and not fuffer fm upon him : Where we are un- ^unDap
der the fame obligation to reprove him, that Xlll.
we are not to hate him. He that lies under
any flander, or unjuft defamation, is to be
defended and cleared by him that knows his
innocence j or elfe he makes himfelf guilty
of the flander, becaufe he negled:s to do that
which may remove it. And how great an in-
juftice that of flandering our neighbour is, I
have already fhewed.
31. Laftly, he that is in poverty and need, ^0/^5
muft be relieved by him that is in plenty;^""'*'
and he is bound to it, not only in charicy,
but even in juflice. Solomon calls it a due,
Prov. iii. 27. With-hold not good from him to
whom it is due^ when it is in the power of thine
ha?2d to do it : And what that good is, he
explains in the very next verfe ; Say not to thy
neighbour y Go, and come again, and to morrow
I will give, when thou haft it by thee. It feerrvs,
*tis the with-holding a due, fo much as to de-
fer giving to our poor neighbour. And we
find God did, among the fews, feparate a cer-
tain portion of every Man's increafe to the ufe
of the poor, a tenth every third year (which
is all one with a thirtieth part every year)
Deut.x'iv. 28, 29. And this was to be paid,
not as a charity, or liberality, but as a debt ;
they were unjurt, if they with-held it. And
furely we have no reafon to think, that
Chriftian juftice is funk fo much below the
Jewijh, that either nothing at all, or a lefs
2 propor-
184 ctie n^l^ole ^nty of ^am
;§,iinDaii proportion is now required of us. I wifli our
Xlii' practice were but at all anfwerable to our
obligation in this point, and then furely wc
fliould not fee (o many Lazanis's lie unre-
lieved at our doors; they having a better right
to our fuperfiuities, than we our felves have:
And then, what is it but arrant robbery, to
beftow that upon our vanities, nay, our fins,
which iliould be their portion ?
Cod-xdth' ^2. In all the foregoing cafes he that hath
tb'^fijbi- Ability, is to look upon himfelf as God's ftew-
litu^, ard, who hath put it into his hands to diftri-
'^''oTtLT^^^^^ to them that want; and therefore not to
imploded, do it is the fame injuftice and fraud that it
would be in any fteward to purfe up that
money for his private benefit, which was
inrrufted to him for the maintenance of the
.family: And he that (liall do thus, hathjuft
rea(on toexpcdt ti^.e doom of the unjuft ftew-
ard, Ltdexvi. to be put out ofhiijiewardpoip,
to have thofe Abilities taken from him, which
he hath fo unfaithfully imployed. And as for
ail the reft, fo particularly for that of wealth,
'tis very commonly to be obferved, that it is
withdrawn from thofe that thus defraud the
poor of their parts, the griping mifer coming
often, by ftrange, undifcernible ways, to po-
verty ; and no wonder, he having no title to
God'b blefting on his heap, who does not con-
iecrate a part to him in his poor members.
And iheretore we fee the Ifraeiites, before they
could make that challenge of God'spromife to
blefs
Gf Gratitude^ &c. 285
blefs them, Deut.xxvi. 15. Look down from ^_^^^^)}
thy holy habitation, and blefi thy people Ifraely XIII.
&;c. They were firfl 10 pay the poor man's
tithes, ver, 12. without which they could lay
no claim to it. This with-holding more than is
tneetj as Sclomofi {ays, Prov.x'i. 2/\.. tends to
poverty ; and therefore, as thou wouldfl play
the good hufband for thyfelf, be careful to
perform thisjuflice, according to thy ability,
to all that are in want.
33. The third qualification is that of Re- ^«''"'*
lation ; and of that there may be divers ^^^^^' Relation.
arifing from divers grounds, and duties an-
fwerable to each of them. There is, firfl, a
Relation of a debtor to a creditor j and he,
that ftands in that relation to any, whether
by virtue of bargain, loan, or promife, it is
his Duty to pay juflly what he owes, if he be
able (as, on the other fide, if he be nor, it is
the creditor's, to deal charitably and chriflL-
anly with him, and not to exadl of him be-
yond his ability.) But I need not infid c^n
this ; having already, by lliewing you the fin
of with-holding debts, informed you of this
Duty.
34. There is alfo a relation of an oh\\2,tdi Gratitude
pcrfon to his Benefadcr, that is, one that'':^ ^''''^^"
hath done him good, of v/hat kind fbever,"
whether fpiritual or corporal : and the duty
of that perfon is, firft, diankfulnefs, that is,
a ready and hearty ackaowledgK^ent of the
councly received j Secondly^ prayer for
God's
286 ^Ije mt)olt jBUtv o( ۤan.
^mm) God's bleflings and rewards upon him: And
-XIII. thirdly, an endeavour, as opportunity and
ability ferves, to make returns of kindnefs,
by doing good turns back again. This duty
of Gratitude to Benefadtors is fo generally
acknowledged by all, even the mofl barba-
rous and favageft of men, that he muft have
put off much of his human nature, that re-
fufes to perform it. The very publicans and
fmners, as our Saviour fays, do good to thofe
that do good to them.
Ihecon- ^^. Yet how many of us fail even in this ?
^cmnm. How frequent is it to fee men not only neg-
left to repay courtefies, but return injuries
inftead of them ? it is too obfervable in
many particulars, but in none more than in
the cafe of advice and admonition, which is,
of all others, the moft precious part of kind-
nefs, the realleft good turn that can be done
from one man to another. And therefore
thofe that do this to us, (hould be looked on
as our prime and greateft Benefactors. Bur,
alas ! how few are there that can find Gra-
titude, fhall I fay } -nay, patience ; for fuch a
courtefy? Go about to admonifh a man of
a fault, or tell him of an error, he prefentiy
looks on you as his enemy j you are, as Sr.
Pjz// tells the Galatians, chap. iv. i6. become
his enemy, bee aufe you tell him the truth. Such
a pride there is in mens hearts that they
muft not be told of any thing amifs, though
it be with no other intent, but that they
may
Of Gratitude, Sec. 287
may amend it. A ftrange madnefs this is, the.^uiiDan
fame that it would be in a fick man to fly XIII.
in the face of him that comes to cure him,
on a fanfy that hedifparaged him, in fuppofing
him lick : So that we may well fay with the
wile Man, Prov. xii. j. He that hateth reproof
is brutijh. There cannot be in the world a
more unhappy temper j for ic fortifies a man
in his fin?, raifes fuch mounts and bulwarks
about them, that no man can come to af-
fault them ; and if we may believe Solomo7t^
deftrucflion will not fail to attend it; Prov,
xxix. I. He that being often reproved, hard-
neth his neck, /Jjall fuddenly be dejiroyed, and
that without remedy. But then again, in re-
fpe(fl of the admoni{her it is the greatefl: in-
juftice, I may fay cruelty, that can be : He
comes in tendernefs and compafilon to refcue
thee from danger, and to that purpofe puts
himfelf upon a very uneafy tafk; for fuch the
general impatience men have to admonition
hath now made it ; and what a defeat, what
a grief is it to him, to find, that infiead of
reforming the firft fault, thou art run into a
fecond, to wit, that of caufelefs difpleafure
againiil him ? This is one of the word, and
yet, 1 doubt, the commoneft fort of unthank-
fulnefs to Benefadlors, and fo a great failing
in that duty we owe to that fort of relation.
But perhaps thefe will be looked on as re-
mote relations ; yet, it is fiire, they are fuch
;' -as challenge all that duty I have afiigned to
them.
"288 c!?c ttBftoIe Bitty of ^an*
^vnm} them. 1 fl^all, in the next place, proceed to
^IV. thofe relations, which are by all acknow-
ledged to be of the greareft nearnefs.
SUNDAY XIV.
Of Duty to Magijirafes, Pajiors. Of the Duty
of Parents to Children, &c. Of Cbildrcm
Duty unto Parents, &c.
Duty to Sedt.i. r a IHE firft of thofe nearer forts of
Parents. B rclatioDS is that of a Parent.
--*' And here it will be neceflary
to confider the feveral forts of Parents, ac-
cording to which the Duty of them is to be
meafured: Thofe are thefe three 5 the civil,
the fpiritual, the natural.
Duties to 2. The civil Parent is he, v/hom God hath
tkc fu- eftabliQied the fupreme Masiftrate, who by
preme Ma- -/i-i rr rr ^ ^ • •
gijirate. ^ 1"" Tight, polleiies the throne m a nation.
This is the common Father of all thofe that
Honour, are under his authority. The Duty we owe
to this Parent is, firfl, Honour and Reve-
rence, looking on him, as upon one on whom
God hath ftamped much of his own power
and authority, and therefore paying him all
Honour and Eftecm, never daring, upon any
pretence whatfoever, lo [peak evil of the ruler
of our people. Ads xxiii." ^.
Trilute. 3. Secondly, paying Tribute: This is ex-
prelly commanded by the Apoftle,i^j?/».xiii.6.
Pay
OJ Duty to Parents. Zog
Pay y^ tribute alfo^ for they are God's M/;n-^unDa«
JierSy attending continually upon this very thing. ^^^ •
'God has fee them apart as Miniflers, for the
common good of the people; arid therefore 'tis
all juflice they fhould be maintained and fup-
ported by them. And indeed, when it is con-
iidered what are the cares and troubles of that
high calling, how many thorns are platted in
every crown^, We have very little reafon to
envy them thefe diies ; and it may truly be
faid, there is none of their poor labouring
fubjeds that earns their living fo hardly.
4. Thirdly, We are to pray for them : This^^-^iJ^'^ ,
is aifo exprefly commanded by the Apoftle, ' ''
I Tim. ii. 2. to be done for Kings, and for
all that are in authority. The bulineffes of
that calling are fo weighty, the dangers and
hazards of it fo great, that they of all others
need Prayers for God's direction, affiftance,
and bleffing ; and the Prayers that are thus
poured out for them, will return into our own
bofoms : For the bleffings they receive from
God, tend to the p;ood of the people, to their
living a quiet and peaceable lifey as it is in the
clofe of the verfe forementioned.
5. Four thly,"We are to pay them Obedience. OW/Vwf^i
This is likewife llrid:ly charged by the Apo-
ftle, I Pet. ii. 13. Submit your felves to evety
crdina?7ce of man ^ for the Lord's fake : whether
it be to the K.ijig^ as fupreme ; or unto Gover-
nors, as unto thofe that arc fent by him. We
owe fuch an obedience to the fupreme power,
U chAC
'^ "^^e^^le unt^ of flgau.
^unoan thaTwhoeveTiTauthorized by him, we are to
XIV. fubmic to: And St. Paid likewife is moft full
to this purpofe, Rom. xiii. i. Let every foul be
fubjeBto the higher powen: And again, ver. 2,
"H^hofoever rejifieth the power, refijleth the ordU
nance of God. And 'tis obfervable, that thefe
precepts were given at a time when thofe
powers were heathens, and cruel perfecutors
of Chriftianicy \ to (hew us, that no pretence
of the wickednefs of our Rulers can free us
of this duty. An obedience we muft pay,
either adive or paffive ; the adive in the cafe
of all lawful commands; that is, whenever
the Magiftrate commands fomething which is
not contrary to fome command of God, we are
then bound to ad according to that command
of the Magiilrate, to do the things he requires:
But when he enjoins any thing contrary to
what God hath commanded, we are not then
to pay him this adivei obedience ;. we may,
nay, we muft refufe thus to ad (yet here we
muft be very well aflured, that the thing is
fo contrary, and not pretend confcience for
a cloak of ftubbornnefs) we are in that cafe
to obey God rather than man. But even this
is a feafon for the paffive obedience ; we muft
patiently fuffer what he inflids on us for fuch
refufal, and not to fecure our felves rife up
againft him: For who can Jiretch his hand
againji the Lord's anointed, and be guiltlefs,?
lays David to Ahijhai, i Sam. xxvi. 9. and
that at a time when David was under a great
:>er-
Of Duty to P arena. 2 9 i
perfecution from Saul^ nay, had alfo the afTu-^unDan
ranee of the kingdom after him: AndSt.Pj/^/'s ^AV.
fentence in this cafe is mofl heavy, Kom, xiii. 2.
They that rejijl^ fiall receive to themjelves dam^
nation. Here is very fmall encouragement to
any to rife up againft: the lawful Magiflrate ;
for tho' they (liould fo far profper here, as to
fecure themfelves from him by this means,
yet there is a King of kings, from whom no
power can {helcer themj and this damnation
in the clofe will prove a fad prize of their
vidlories. What is, on the other fide, the duty
of the Magiflrate to the people, will be in vain
to mention here, none of that rank being like
to read this treatife : And it being very ufelefs
for the people to enquire what is the duty of
their Supreme, wherei^ the moft are already
much better read, than in their own, it may
fuffice them to know, that whatfoever his
duty is, or however performed, he is account-
able to none but God, and no failing of his
part can warrant them to fail of theirs.
6. The fecond fort of Parents are the {^\- Duties to
ritual ; that is, the Minifters of the Word,'''"^''>"-
whether fuch as be Governors in the Church,
or others under them, who are to perform
the fame offices to our fouls, that our natural
Parents do to our bodies. Thus St. Paul tells
the Corinthians^ That in Chriji yefus he had
begotten them through the Go/pel ^ I Cor. iv. 15.
and the Galatians, Chap. iv. 19. That he
travels in birth of them^ till Ck?-ijl be formed
U 2 ' in
7^^ "e^^l^ole ?^ut^ of S§m.
^iinDQV m them: And again, i Cor. iii. 2. H^ had fed
XIV. them with milk, that is, fuchdodlrinesaswere
ao-reeable to that infant-ftare of Chriflianity
they were then in ; but he had fironger meat
for them oj jullage, Heb.v. 14. All thefe are
the offices of a Parent; and therefore they
that perform them to us, may well be ac-
coLimed as fuch.
i<r.'!. J, Our duty to thefe Is, firfl to love them 5
to bear them that kindnefs which belongs to
thofe who do us the greatefl benefits. This
is required by ^z..Paul, 1 TheiT. v. 12, 1^. /
befeechyou, brethren^ mark them which labour
among you, and are over you in the Lord, and
admo?iif: you ; and ejleem them very highly in
Love, for their works fake. The work is fuch
as ought in all reafon to procure them Love,
it being of the«higheft advantage to us.
Eftem. 8. Secondly, It is our duty to value and
edeem them, as we fee in the text now men-
tioned j and furely. this is mofl; reafonable, if
w€ confider cither the nature of their work,
or who it is that imploys them: The nature
of their work is of all others the mod excel-
lent. We ufe to value other profeffions pro-
portionably to the dignity and worth of the
things they d6al in. Now fureiy there is no
merchandjfe of equal worth with a foul ; and
this is their traffick, refcuing precious fouls
from perdition. And if we confider further,
who it is that imploys them, it yet adds ta
the reverence due to them. They are Am-
' bajadors
0/ Duty to Parents. 293
ha[fadori for Chrijl, 2 Cor. v. 20. and Am-.f)unha);
bafTiidors are by the laws of all Nations to be XIV.
ufed with a refpecl anfwerable to the quality
of thofe that lend them. Therefore Chrift tells
his difciples, whenhe fends them out to preach,
He that defpi/eth you, defpifeth me ; and he that
dejpijetb ??ie^ defpifeth him that fent me, Luke
X. 16. It feems there is more depends on the
defpifing of Miniiters, than Men ordinarily
coniider; 'tis the defpifing of God and Chrift
both. Let thofe think of this, who make ic
their paftime and fporc to affront and deride
this calling: And let thofe alfo, who dare
prefume to exercife the offices of ic, without
being lawfully called to it, which is a mofl
high prefumption ; 'tis as if a Man of his own
head (liould go as an AmbalTador from his
Prince. The Apoftle fays of the prielts of
the Law, which yet are inferior to thofe of
the Gofpel, that No man taketb this honour
iinto himfelf but he which was called of God^
Heb. V. 4. How fliall then any Man dare to
aflume this greater honour to himfelf, that is
not called to it ? Neither will it fuffice to
fay, they have the inward call of the Spirit ;
for fince God hath eftablifhed an order in the
Church, for the admitting men to this office,
they that fhafl take it upon them wichouc
that authority, refill that ordinance, and are
but of the number of thofe thieves and rob-
bers, as our Saviour fpeaks, John x. which
come not in by the door. Befides the fad expe-
y 3 rience
2^4
Cl)e J^fiole 5©uc^ of ^an.
;^!'nciiiii j-ience of thefe times (hews, that many who
^^^' pretend mod to this inward call of the Spirit,
are called by fome other fplrit than that of
God ; the dodtrines they vent being ufually
diredlly contrary to that word of his, on
which all true do<5trines muft be founded.
Such are to be looked on as thofe feducers,
ihofe falfe prophets, whereof we are fo often
warned in the Epiftles of the Apoftles. And
whofoever countenances them, or follows
ibem, partakes with them in their guilt.
It is recorded of 'Jeroboam as a crying fin,
that he made of the meaneft of the people,
priefls J that is, fuch as had by God's infli-
tution no ris;ht to it ; and whoever hearkens
to thefe uncalled preachers, runs into that
very fin : For without the encouragement of
being followed, they w^ould not long continue
in the courfe ; and therefore they that give
them that encouragement, have much toan-
fvver for, and are certainly guilty of the fin
of defpifing their true paftors, when they
Ihall thus fet up thefe falfe apoftles agalnft
them. This is a guilt this age is too much
concerned in ; God in his mercy fo timely
convince us of it, as may put a ftop to that
ccnfulion'and impiery which breaks in fo
faft upon us by it !
^ranT' ^' Thirdly, We owe to them Mainte-
nance : But of this I have fpoken already in
the firft part of this Book, and fliall not here
Obedience. repeat. Fourthly, We owe them Obedience;
Obej
Of Duty to Parents, 295
Obey themy faith the Apoftle, that have the^m^^
rule over you, and fubmit your /elves, for they -^*''
watch for your fouls, Heb.xiii. 17. This Obe-
dience is to be paid them in fpiricual things ;
that is, whatfoever they out of God's Word
{hall declare to us to be God's commands,
thefe we are diligently to obey, remembring
that it is not they, but God requires it, accord-
ing to that of Chrift, He that heareth you^
heareth me, Luke x. 16. And thi?, whether
it be delivered by the way of publick preach-
ing, or private exhortation : for in both, io
long as they keep them to the rule which is
God's Word, they are the mefjejigers of the
Lordofhojis, Mai. ii. 7. This Obedience the
Apoftle inforceth from a double motive, one
taken from their miniftry, another from
themfelves; T'hey watch, (d^ysht, for your fouls,
as thev that mujl give an account, that they may
do it with joy, and not with grief. The people
are by their obedience to enable their paftors
to give a comfortable account of their fouls;
and it is a moft unkind return of all their care
and labours, to be put to grieve for the ill
fuccefsof them. But then, in the fecond place,
'tis their own co'ncernment alfo; they may
put their Minifters tothedifcomfort of feeing
all their pains caft away, but themfelves are
like to get little by it, that (fays the Apoftle,
Heb. xiii. 17.) will be unprofitable for you-, 'tis
your fclves that will finally prove the lofers by
it; you lofe all thofe glorious rewards which
U 4. are
"296 c^e MjoU J^iitv 0^ Sf aiT^
^uniiau are here ojfl-cred as the crown- of this obedU
XIV". cncci you ger nothing but an addition to your
iln and punidifnent j for as our Saviour tells
tl^e P bar i fees. If he had not coine and fpokeii ta
then\they had not hod fm^ John. Jcv. 24. thac
is, in comparifon with wiiat they then had.
So certi^iniy they thac never had the Gofpel
preached to them, are oiucb more innocent
than thev that have heard, and rsfifted it. And
for the punifliment, vvhatChrii^ told thofe ta
v/honi lie had preached, That it f^ould ke more.,
tolerable for Tyre ^xWSidon, which were Hea-
then cities, tUan for them j the fame undoubt-
edly vve may conclude for our felves.
7r^\ni jQ_ Lallly, We are to pray for them : Thia
* "St. Piiid every where requires of his fpiritual
children ; thus Eph. vi. 7, 8. having command-
ed prayer for all Saints, he adds, And for me,
that utterance may he gi'ven iinto me^ that I
may open my mouth boldly to make known the.
my fiery of the Gofpel And fo again, Col. iv. 3.
And this remains ftill a duty to thefe fpiri-
tual Fathers, to pray for fuch affiftances of
God's Spirit to them, as may enable themt
rightly to difcharge that holy calling. 1 fhall
omit to fet down here what is the duty o(-
Minilters to the people, upon the fame con-
fideration on which 1 forbear to m-pntion the
duty of Magidrates.
D>iun to 1 1. The third fort of Parent is the natural,
Zi^pT ^'"^ F^t^^crs of^ our fr/Jj, as the ApoQle calls
r,„t,. tliem, Hcb.. xii. 9. And to thefe we owe fe-
veral
— — — : I, ,. 1 : n
Of Duty to Parents. 297
veral duties; as firft, we owe them Reverence <€)unr)aii
and refped: We muft behave our felves to- ^i v.
wards them with all humility and oblervance';
and muft not, upon any pretence of i^fi.rmiry•^^'^^^^'^'^■-
in them, defpife or contemn them, either in
outward behaviour, or To much as inwardly
in our hearts. If indeed they have infirmities,
it mull: be our bufinefs to cover and conceal
them ; like Sbem and japbet, who while cur-
fed Cbam pubii(lied and difclofed tbe nakednefi
of their fat ber J covered it. Gen. ix. 23. and
that in fuch a manner too, as even themfelves
. rnigbt not behold it. We are as much as may
be to keep our felves from looking on tliofe
rakednefles of our Parents, v/hich may tempt
us to think irreverently of them. This is very
contrary to the pradiice of too many children,
who do not only publifli and deride the infir-
micies of their Parents, but pretend they have
ihofe infirmities they have nor. There is or-
dinarily fuch a pride anj headinefs in youth,
that they cannot abide to fubmit to the coun-
fels and dire^^ions of their elders; and there-
fore to fl"iake them off, are willing to have
them pafs for the effe(f^s of Dotage, whea
they are indeed the fruits of fobriery and ex-
perience. To fuch the exhortation of Solomon
is very neceffary, Prov. xxiii. 22. Hearken unta
tby Jatber that begat thee, and defpife not thy
mother ivben Jlje is old. A multitude of texts
more there are in that Book to this purpofe;
which fliews, that the wifefl of Men thought
it
^nDnn ir neceflary for children to attend to the coun-
'XIV.' fei ot their Parents. But the youth of our
age fet up for wifdom the quite contrary way,
and think they then become wits, when they
are advanced to the defpifing the counfel, yea,
mocking the perfons of their Parents. Lee
fiich, if they will not practife the exhorta-
tions, yet remember the threatning of the
Wife man, Prov. xxx. ij. The eye that mock-
eth at his father^ and defpifeth to obey his jno-
thcr^ the ra'veJis of the valley Jh ail pick it outy
and the yoting eagles Jh all eat it.
'prj{. 12. Afecondduty weowe to them is Love:
We are to bear them a real kindnefs, fuch as
may make us heartily defirous of all manner
of good to them, and abhor to do any thing
that may grieve and difquiet them. This
will appear but common gratitude, when 'tis
remembred what our Parents have done for
us; how they were not only the inftruments
of firft bringing us into the world, but alfo
of fuftaining and fupporting us after : And
certainly they that rightly weigh the cares
and fears that go to the bringing up of a child,
will judge the Love of that child to be but a
moderate return for them. This Love is to
be exprclfed fevera} ways; firft, in all kind-
nefs of behaviour, carrying our felves not only
wirh an awe and refped, but with kindnefs
and affection ; and therefore mod gladly and
readily doing thofe things which may bring
joy and comfort to them, and carefully avoid-
ing
Of Duty to Parents. 299
ing whatever may grieve an'd afflidl them.^nnDan
Secondly, this love is to be exprefied in pray- XI V".
ing for them. The debt a child owes to a
Parent is lb great, that he can never hope
himfelf to difcharge it : He is therefore to call
in God's aid, to beg of him that he will re-
ward all the good his Parents have done for
him, by multiplying his bleffings upon them.
What fhall we then fay to thofe children,
that inftead of calling to Heaven for bleffings
on their Parents, ranfack Hell for curfes on
them, and pour out the blackefl execrations
againft them ? This is a thing fo horrid, that
one would think they needed no perfuafion
againft it, becaufe none could be fo vile as to
fall into it; but we fee God himfelf, who beft
knows mens hearts, faw it poffible, and there-
fore laid the heavieft puni(hmentupon it; He
that ciirfeth father or tnother^ let him die the
deathy Exod. xxi. 17. And alas! our daily
experience tells us, 'tis not only poffible, hue
common, even this of uttering curfes. But
'tis to be feared, there is another yet more
common, that is, the wiffiing curfes, though
fear or fliame keep them from fpeaking out.
How many children are there, that either
through impatience of the government, or
greedinefs of the pofleffions of their Parents,
have wifhed their deaths? But whoever doth
fo, let him remember, that how flily and
fairly foever he carry it before men, there is
One that fees thofe fecreteft wiffies of his
heartj
^^ €i)z tt^l^ole Buty of agam
iainciflv hearr, and in his fight he afTuredly pafTes for
ilV. this heinous offender, a curfer of his Parents.
And then let it be confidered, that God hath
as well the power of punishing, as of feeing 5
and therefore, fince he hath pronounced death
to be the reward of that hn, 'tis not unreafon-
able to exped he may himfelf intlid: it; that
they who watch for the death of their Parents,
may untimely meet with their own. The /iftb
Cojnmandment pfomifeth long life, as the re-
ward of honouring the Parent ; to which 'tis
very agreeable, that untimely death be the
pnni(hment of the contrary: And fure there
is nothing more highly contrary to chat duty,
than this we are now fpcaking of, the cur-r
fing our Parents.
QhtJitKce. 13. The third duty we owe to them, is
Obedience : This is not only contained in the
ffth Commandment^ but exprefly enjoined in
other Places of Scripture, Eph.\\,i. Children,
cbey your Parents in the Lord-jfor this is right:
And again. Col, iii. 20. Children obey your Pa^
rents in all things, for this is ivell-pleafing unto
the Lord. We owe them an obedience in all
things, unlefs where their commands are con-
trary to the commands of God; for in that
cafe our duty to God mud be preferred. And
therefore if any Parent foall be fo wicked, as
to require his child to fteal, to lye, or to do
any unlawful thing, the child then offends
not againft his duty, though he difobey that
command ; nay, he mufl difobey, or elfe he
oiFenda
Of Duty to Parents. 301
CfFends againft a higher duty, even that he-^^^^?
owes to God his heavenly Father: Yet when ^^^ *
it is thus neceiTary to refufe obedience, he
fhould take care to do it in fuch a modeft and
refped:ful manner, that it may appear it is
confcience only, and not flubbornnefs, moves
Him to if. But in cafe of all lawful com-
mands, that is, when the thing commanded is
either good, or not evil, when it hath nothing
in it contrary to our duty to God, there th^
child is bound to obey, be the command in a
weightier or lighter matter. How little this
duty is regarded, is too manifcft every where
in the world, where Parents generally have
their children no longer under command,
than they are under the rod : When they are
once grown up, they think themfelves free
from all obedience to them ; or if fome do
continue to pay it, yet let the motive of it be
examined, and it will in too many be found
only worldly prudence: They fear to difpleafe
their Parents, left they (liould fhorten their
hand towards them, and fo they fhall iofe
fome what by it. But how few are there thac
obey purely upon confcience of duty ? This
fin of difobedience to Parents was, by the law
of MofeSy punifliable with death, as you may
read, Deut. xxi. 18. But if Parents now a
days fiiould proceed fo with their children,
many might foon make themfelves childlefs.
14. But of all the ads of difobedience, xh^ii E/pedaflj
of Marrying againft the confent of the Parent 'V^";"
J s Si _ Marnsjft
I IS
J^2 ^^e^ole ^uty oi ^atu
j5>untiniJ is one of the higheft. Children are fo much
^i^y- the goods, the poffefTions of their Parents,
that they cannot, without a kind of theft, give
away themfelves, without the allowance of
thofe that have the right in them : x^nd there-
fore we fee under the law, the maii:i that had
made any voWy was ?iot fufferd to perform it:^
without the confent of the parent ^ Numb. xxx. 5.
The right of the Parent was thought offeree
enough to cancel and make void the obliga-
tion even of a vow; and therefore furely it
ought to be fo much confidered by us, as to
keep us from making any fuch, whereby that
right is infringeti.
T,nn}firivg it^, A fourth duty to the Parent Is to afUft
^Ivant's ^^^ minilter to them in all their Wants, of
what kind foever, whether weaknefs and fick-
nefs of body, decayednefs of underflanding,
or poverty and lownefs in eftate: In all thefe
the child is bound, according to his ability,
to relieve and affift them. For the two for-
mer, weaknefs of body, and infirmity of
mind, none can doubt of the duty, when
they remember how every child did in his
' infancy receive the very fame benefit from
the Parents ; the child had then no ftrength
to fupport, no underflanding to guide it felf ;
the care cf the Parents was fain to fapply
both thefe to it. And therefore in common
gratitude, whenever either of thefe becomes
the Parents cafe, as fometimes by great age,
or fome accident, both do, the child is to
per-
Of Duty fo Parents. 50 3
perform che fame offices back again to theiiL/S^'i'tiaTi
As for that of relieving their poverty, there X* * •
is the very fame obligation to that with the
former J it being but jufl to fuftain thy Pa-
rent, who has ! formerly fuft^ined thee. But
belides this, Chrifl himfeli teacheth us, that
this is contained within the precept of ho-
nouring their Parents; for when, Mark vii. 13.
he accufes the Pharifees of rejeBing the com-
mandment of Gody to cleave to their own tra-
ditionSy he inftances in this ^ particular, con*
cerning the relieving of Parents: Whereby
'tis manifeft, that this i&a, part of that di:ty
which is injoined in the fifth Commandment^
as you may fee at large in the text; andfuch
a duty it is, that no pretence can abiblve or
acquit us of it. How then fhaii tliofe an-
fwer it, .that deny relief to their jpoor Pa-
rents ? that canno: part with chei^ own ex-
cefles and fuperfluities, which .'are. indeed
their (ins, to fatisfy the neceffities of thofe
to whom they owe their being? Nay, fome
there are yet worfe, v/ho out of pride fcorn
to own their Parents in their! poverty. . Thus
it often happens, when the child. is advanced
to dignity or wealth ; they .think it a difpa-
ragement to them to look on their Parents
that remain in a low condition ; it being the
betraying, as they think, to the world the
meannefs of their birth ; and fo the poor
Parent fares the worfe for the profperity of
\\\% child. This is fuch a pride and unnatu-
z ' ralncfs
;o4 'Win mfioie J^ntf ot ^atr.
^unnny ralnefs together, as will furely find a (harp
XIV. vengeance from God ; for \f Solomon obferves
of pride alone, that it is zhQ forerunner of de^
JlruSiiony Prov. xvi. i%. we may much ra-
ther conclude io of it, when it is thus ac-
companied.
^f/eJn ^^' ^^ ^^**^ ^^^^ ^^^^ ^^^^ ^^'^ °^ ^^^
£'ifwo;y?Duty of Children to their Parents, 1 (hull add
ff^i'^/fM/j. only this. That no unkindnefs, no fault of
the Parent, can acquit the child of this Duty :
But, as St. Feter tells fervants, i Pet^ ii. iSi
that they muji be futijediy not only to the good
and gentle mafiers^ but alfo to the froward j
fo certainly it belongs to children to perform
Duty, not only to the kind and virtuous, but
even to the harfhefl and wickedefl Parent :
For though the gratitude due to a kind Pa-
rent be a very forcible motive to make the
child pay his Duty, yet that is not the only
nor chiefefl ground of it; that is laid in the
command of God, who requires us thus to
honour our Parents. And therefore though
we fhould fuppofe a Parent fo unnatural, as
never to have done any thing to oblige the
child (wh'ch can hardly be imagined) yet
ftill the command of God continues in force^
and we are in confcience of that to per-
form that duty to our Parents, though none
of the other tyes of gratitude Ihould lie
on us.
D'dtycf But as this is due from the Child to the:
Pj'rent, ^'^ parent . fo on the other fide, there are other
things
Parents Duty to Children. 305
things alfo due from the Parents to the Child, -^unDan
and that throughout the feveral ftates and ^^V",
ages of it. ,
17. Firfl, There Is the care of nourifliing 7'^ nonrifi
and fuftaining ic; which begins from the ve-^'^^'""
ry birth, and continues a Duty from the Pa-
rent, till the Child be able to perform ir to
himfelf : This is a Duty which nature teaches;
even the favage beads have a great care and
tendernefs in nourifhing their young, and
therefore may ferve to reproach and condemn
all Parents, who fhall be fo unnatural as to
negledl this. I (liall not here enter into the
queftion, Whether the rnother be obliged to give
the child itsjirji nouri/ljmenty by giving it fuck
her jelfy becaufe 'twill not be poffible to af-
firm univerfally in the cafe ; there being
many circumftances which may alter it, and
make it not only lawful, but beft not to do ic.
All I {hall fay is> That where no impedi-
ment of ficknels, weaknefs, or the like, does
ha-ppen, 'tis furely beft for the mother her
felf to perform this office ; there being many
advantages to the child by it, which a good
mother ought fo far to confider, as not to fell
them to her own floth, or nicenefs, or any
fuch unworthy motive j for where fuch only
are the grounds of forbearing it, they will
never be able to juftify the omiffion, they
being themfelves unjuflifiable.
.But befides this firft care, which belongs
to the body of the child, there is another
X which
3o6 Ci^e iBI}ole 3But^ of oaan.
j|)untian which fhould begin near as early, which be-
XIV. longs to their Souls ; and that is, the bringing
-5w/f them to the Sacrament of Baptifm, thereby
^T'r to procure them an early right to all thofe
precious advantages, which that cacrament
conveys to them. This is a Duty the Parents
ought not to delay ; it being moft reafonable,
that they, who have been inflruments to con-
vey the ftain and pollution of fin to the poor
infant, fhould be very earneft and induftrious
to have it waflied off as foon as may be: Be-
fides, the life of fo tender a creature is but
a blafl, and many times gone in a moment:
And though we are not to defpair of God's
mercy to thofe poor children who die with-
out Baptifm, yet furely thofe Parents commit
a great fault, by whofe negle(5l it is that they
want it.
Educate i8. Secondly, The Parents mufl provide
/^m. £qj. jj^g Education of the child j they muft,
as Solomcn fpeaks, Prov. xxii. 6. Train up a
child in the way he fiould go. As foon, there-
fore, as children come to the ufe of reafon,
they are to be inftruded; and that, firft, in
thofe things which concern their eternal
well-being ; they are by little and little to be
taught all thofe things which God hath com-
manded them as their duty to perform ; as
alfo what glorious rewards he hath provided
for them if they do it j and what grievous
and eternal punifhment if they do it not.
Thefe things ought, as early as is poffible, to
be
Parents Duty to Children. 307
be inftilled into the minds of children, which-f^unfia?
(like new veiTels) do ufually keep the favour ^^^ *
of that which is firft put into them: And
therefore it nearly concerns all Parents to
look they be at firft thus feafoned with virtue
and religion. *Tis fure, if this be neglededj
there is one ready at hand to fill them with
the contrary: The Devil will be diligent
enough to inftil into them all wickednefs and
vice, even from their cradles: And there
being alfo in all our natures (o much the
greater aptnefs to evil than to good, there is
need of great care and watchfulnefs to pre-
vent thofe endeavours of that enemy of fouls,
which can no way be, but by poiTeffing them
at firft with good things, breeding in them
a love to virtue, and a hatred of vicej thac
fo when the temptations come, they may be
armed againft them. This furely is, above
all things, the Duty of Parents to look after,
and the negledt of it is a horrible cruelty.
We juftly look upon thofe Parents as moft
unnatural wretches, that take away the life
of their child 5 but alas! that is mercy and
tendernefsj compared to this of negled:ing
his Education ; for by that he ruins his foul,
makes him miferable eternally; and, God
knows, multitudes of fuch cruel Parents there
are in the world, that thus give up their chil-
dren to be poffefied by the Devil, for want of
an early acquainting them with the ways of
Qod : Nay, indeed, how few there ape thac
X 2 do
3o8 ticlje tBI^Qlz 50ut^ of S^an.
jMintjnp do confcionably perform this Duty, is too
^^^^- apparent by the ftrange rudenefs and igno-
rance that is generally among youth ; the
children of thole, who call themfelves Chri-
flians, being frequently as ignorant of God
and Chrift, as the mereft Heathens. But
whoever they are that thus negled: this great
Duty, let them know, that it is not only a
fearful milery they bring upon their poor
children, but alfo a horrible guilt upon them-
felves: For, as God fays to the carelefs watch-
man, Ezek. 111. 1 8. That tf any foul pen' fb by
his negligence, that foul fhall be required at
hi^handi: So furely will it fare with all Parents,
who have this office of watchmen entrufted
to them by God over their own Children,
A fecond part of Education is the bringing
them/Up to fome imployment, bufying them
in fome honeft exercife, whereby they may
avoid that great fnare of the Devil, idlenefs ;
and alfo be taught fome ufeful art or trade,
whereby, when they come to age, they may
become profitable to the commonvvealth, and
able to get an honeft living to themfelves.
Means to- 19. To this great Duty of educating of
'wards /^^ Children there is required, as Means, firfl,
^^2^'^y'''" encouragement ; fecondly, corre<ftion. En-
dren. couragement is finl to be tried; we lliould
endeavour to make Cliildren in love with
Duty, by ofiering them rewards and invita-
tions; and whenever they do well, take no-
tice of it, and encourage them to go on. It
is
Parents Duty to Children. 309
is an ill courfe fome Parents hold, who think.^^n^(111 ;
they muft never appear to their children but -^^ v .
with a face of fowernefs and aufterity. This
feems to be that which St. Paul forewarns.
Parents of, when he h'ldi^ fathers not to pro^
<uoke their children to wrath^ Col. iii. 21. To
be as har(h and unkind ta them, when they
do well, as if they do ill, is the way to pro-
voke them : And then the Apoftle tells us,
in the fame verfe, what will be the ifllie of it ;
they will be difcouraged, they will have no
heart to go on in any good courfe, when the
Parent affords them no countenance. The
fecond Means is correction > and this becomes
feafonable when the former will do no good.
When all fair Means, Perfuafions, and Encou^
ragements prevail nor, then there is a necef-
fity of ufing lliarper; and let that be firft tried
in words,, i mean, not by railing and foul
language, but in fober, yet iharp reproof:
But if that fail too, then proceed to blows.
And in this cafe, as Solomon faith. He that
fpareth his rod, hateth his Jbn, Prov. xiii. 24.
'Tis a cruel fondnefs, that to fpare a. few
ilripes at prefent, will adventure him to thofe
fad mifchiefs, which commonly befal the
child that is left to himfelf But then, this
corre<flion mud be given in fuch a mann.er,
as may be likely to do good : To which ^uf-
pofe, it mufi; firll be given timely ; tlie cii^d
muft not be faffered to run on in any ill, till
it hath got a habit, and a ftubbornnefs coq.
X 3 This
3'o '^? si^tiolg Btu^ Of g^an.
^ntiaii Tphis is a great error in many Parents ; they
-AiV. yyjji ]g[ their children alone for divers years,
to do what they lift, permit them to lye, to
f^eal, without ever fo much as rebuking
them ; nay, perhaps, pleafe themfelves to fee
the witty ihifcs of the child, and think it mat-
ters not what they do while they are little.
But alas ! all that while the vice gets root,
and that many times fo deep an one, that all
they can do afterward?, whether by words or
blows, can never pluck it up. Secondly,
Corredlion muft be moderate, not exceeding
the quality of the fault, nor the tendernefs
of the child. Thirdly, It muft not be given
in rage ; if it be, it will not only be in dan-
ger of being immoderate, but it will lofe its
effects upon the child, who will think he is
corrected, not becaufe he has done a fault,
but becaufe his Parent is angry ; and fo wilt
rather blame the Parent than himfelf : Where-
as, on the contrary, care fhould be taken to
make the child as fenfible of the fault, as of
the fmart, without which he will never be
throughly amended.
^heParcnt 20. Thirdly, After children are grown up,
*l^erthdr ^"^ ^^^ P^^ ^^^ ^§^ °^' cducation, there are
Seuis,e'ven'^^i Other officcs for the Parent to perform to
nvhenthey (hem ; the Parent is ftill to watch over them,
^^'^'^'^'''^in'.refpedt of their Souls, to obferve how they
pr^dtife thofe precepts which ^re given them
m their education, and accordfngly to exhort,
encourage, or reprove, as they find occaiion.
21. So
Parents Duty to Children. 3 1 1
2 1. So alfo for their outward eftate, they^'^i"^^?
are to put them into fome courfe of living in -^^^ .
the world. If God have blefled the Parent ro/row^^
with wealth, according to what he hath, he/"'"/^^"'"
mull: diftribute to his children ; remembring, ^^-I'J^"
that lince he was the inllrumenc of bringing
them into the world, he is, according to his
ability, to provide for their comfortable li-
ving in it : They are therefore to be looked
on as very unnatural Parents, who, fo they
may have enough to fpend in their own riots
and excefs, care not what becomes of their
children, never think of providing for them.
Another fault is ufual among Parents in this
bufinefs ; they defer all the provifions for
them, till themfelves be dead J heap up, per-
haps, great matters for them againft that
time, but in the mean time afford them not
fuch a competency as may enable them to
live in the world. There are feveral mif-
chiefs come from this : Firft, it lefTens the
child's affection to his Parent ; nay, fome-
times it proceeds fo far, as to make him wi{h
his death ; which, though it be fuch a fault
as no temptation can excufe in a child, yec
'tis alfo a great fault in a Parent to give thac
temptation. Secondly, It puts the child upon
{hifts and tricks, many times difhoneft ones,
to fupply his neceffities : This is, I doubt
not, a common effed of it. The hardnefs
of Parents has often put Men upon very un-
lawful courfes, which, when they are once
X 4 ac-
312 cl^giB^ole^tttt of J®an.
;|)untifl5 acquainted with, perhaps they never leave,
X^^' thouo;h the firft occafion ceafe: And therefore
Parents ought to beware how they run them
upon thofe hazards. Befides, the Parent lofes
that contentment which he might have in
feeing his children live prolperoufly and
comfortably, which none but an arrant earth-
worm would exchange for the vain imaginary
pleafure of having money in his cheft. But
in this bufmefs of providing for children,
tberd is yet another thing to be heeded, and
that is, that the Parent get that wealth ho-
neflly, which he makes their portion ; clfe
"tis very far from being a provifion. There
is fuch a curfe goes along with an ill gotten
eflate, that he that leaves fuch a one to his
child, doth but cheat and deceive him, makes
him believe he has left him wealth, but has
withal put fuch a canker in the bawels of it,
that is fure to eat it out. This is fo common
an obfervation, that I need fay nothing to
confirm the truth of it: Would God it were
as generally laid to heart, as it feems ,ta be
generally taken notice of. Then furely Pa-
rents would not account it a reafonable mo-
tive to unjuft dealing, that they may thereby
provide for their children ; for this is not a
way of providing for them : Nay, 'tis the
way to fpoil them of whatever they have
lawfully gathered for them; the leaft mite of
unlawful gain being of the nature of leaven,
which fowers the whole lump, bringing down
curfeg
Parents Duty to Children. 313
curfes upon all a man pofleffeth. Let all Pa-^»ntifl);
rents therefore fatisfy themfelves with fuch XIV.
provifions for their children, as God {hall en-
able them honeftly to make j affuring them-
felves, how little focver it be, 'tis a better
portion than the greateft wealth unjuftly got-
ten ; according to that of Solomo?2j Prov. xvi. 8.
Better is a little with right eoufnefs, than great
revenues without right.
22. A fourth thing the Parent owes to theTogi've
child is good example. He is not only to fet^'^'^J'?}^
him rules of virtue and godlinefs, but he muft
himfelf give him a pattern in his own prac-
tice. We fee the force of Example is infi-
nitely beyond that of Precept, efpecially where
the perfon is one to whom we bear a reve-
rence, or with whom we have a continual
converfarion ; both which ufually meet in a
Parent. It is therefore a moft neceflary care
in all Parents to behave themfelves fo before
their children, that their Example may be
a means of winning them to virtue. But,
alas ! this age aftords little of this care; nay,
fo far 'tis from it, that there are none more
frequently the inilruments of corrupting chii- '
dren, than their own Parents. And indeed,
how can it be otherwife } While men give
themfelves liberty to all wickednef?, 'tis not
to be hoped, but that the children, which
obferve it, will imitate it ; the child that
feeth his father drunk, will furely think he
may be fo too, as well as his father. So he
2 that
;&untja)i that hears him fwear, will do the like ; and
XIV. {o for all other vices : And if any Parent,
that is thus wicked himfelf, {hould happen
to have (o much more care of his child's foul
than his own, as to forbid him the things
which himfelf pradifes, or corredt him for
the doing themj 'tis certain the child will
account this a great injuftice in his father, to
puniQi him for that which himfelf freely
does ; and fo he is never likely to be wrought
upon by it. This Confideration lays a moft
flridl tye upon all Parents to live Chriftianly;
for otherwife they do not only hazard their
own fouls, but thofe of their children alfo,
and as it were purchafe an eftate of inheri-
tance in Hell,
Tohiefs 23. A fifth Duty of Parents isbleffing their
^'''^* children : The way of doing that is double ;
firfl, by their prayer ; they are by daily and
earneft prayers to commend them to God's
protection and blefling, both for their fpiri-
tual and temporal eftate : And, fecondly, by
their piety ; they are to be fuch perfons them-
felves, as that a blelTn^g may defcend fron:>
them upon their pofterity. This is often pro-
mifed in Scripture to godly men, that theii;^
Jeedfiall be bleffed: Thus in the fecond Con^-
jmandment God promifes to JJjew mercy to the
ihoujandtb generation of them that love him^
and keep his commandments. And it is very
obfervabie in the Jews, that though they
were a Jiiff-necked generation^ and had very
Parents Duty to Children. 315
grievoufly provoked God, yet the godlinefs..i)unDan
of their fore-fathers, Abraham^ IfaaCy and XI V.
Jacob, did many times move God to fave
them from deftrudtion. On the other lide
we fee, that even good Men have fared the
worfe for the iniquities of their fathers : Thus
when Jofiah had deftroyed idolatry, reftored
God's fervice, and done good beyond all the
kings that were before him ; yet there was
an old arrear of Manajfeh his grandfather,
which all this piety of his would not bloc
cur, but he refolves to caji Judah aljb out of
bisfght ; as you may read at large, 2 Kings,
chap, xxiii. If therefore Parents have any
bowels, any kindnefs towards their children,
any real defire of their profperity, let them
take care, by their own godly life, to entail
a bleffing upon them.
24. Sixthly, Parents muft take heed i\mxTogivi
they ufe their power over their children with 7 ""T"/^'
equity and moderation, not to opprels themcow-
with unreafonable Commands, only to exer- '•««««'•
cife their own authority j but in all things of
weight to confider the real good of their chil-
dren, and to prefs them to nothing which
may not confift with that. This is a rule
whereof Parents may often have ufe, but in
none greater than in the bufinefs of marrying
their children, wherein many that otherwife
are good Parents, have been to blame; when
out of an eagernefs of beftowing them weal-
thily, they force them to marry utterly
againft
3 1 6 ^]^c i^i^ole 3aut^ of a^atr^
^unDay againft their own inclinations, which is a
XIV. great tyranny, and that which frequently be-
trays them to a multitude of Mifchiefs, fuch
as all the wealth in the world cannot repair.
There are two things which Parents ought
efpecially to confider in the matching their
children i the firft, how they may live Chri-
flianlyj and, to that purpofe^ to choofe a
virtu6us and pious perfon to link them with.
The fecond is, how they may live chearfully
and comfortably in this world ; and to that
end, though a competency of eftate may be
necelTary to be regarded, yet furely abun-
dance.is no way requifite, and therefore that
fhould not be too vehemently fought after.
That which much more tends to the hap-
pinefs of that ftate, is the mutual kindnefs
and liking of the parties ; without which
Marriage is, of all other, the moll uncom-
fortable condition : and therefore no Parent
ought to thruft a child into it. I have now
done with the firfl: fort of Relation, that of
a Parent.
SUNDAY
Dues to Brethren. 317
S U N D A Y XV. XV.
Of Duty to our Brethren and Relations^ Huf-
bandy Wife, Friends, Majlers, Servants.
Sedl.i. f B '^HE fecond fort of Relation is-£>«^^ /«
■ that of a Brother. Now Bro-^''^'''^''^^^'
X
therhood may be two-fold,
either natural, or fpiritual : The former
may in the largeft extent contain under it all
mankind, all that partake of the fame na-
ture: But J fhall not confider it io in this
place; having already mentioned thofe ge-
neral duties, which belong to all as fuch.
1 now fpeak of that natural Brotherhood chat-^'*^*^^^-
is between thofe that are the children of the
fame immediate parent : and the duty of thefe
is to have united hearts and affetftions. This
nature points out to them ; they partaking in
a more efpecial manner of each other's fub-
ftance, and therefore ought to have the great-
eft tendernefs and kindnefs each to other.
Thus we fee ^<^r^/'^/7;. makes it an argument,
why there (liould be ?jo contention between him
and Lot, bccaufe they were Brethren^ Gen.
xiii. 8. And though by Brethren there is
meant only coufins, yet that helps the more
ftrongly to conclude, that this nearer rela-
tion is in reafon to be a greater bar to ftrife;
as alfo that this kindnefs is in fome degree to
be extended to all that have any nearnefs of
blood to us.
2. This
3i8 ci^e miyolt TUfiity of #anV
^unDap 2. This Kindnefs and Love between Bre-
X^* thren and Sifters ought to be very firmly
y;,^ iv>- grounded in their hearts j if it be not, they
<eJptyof will be of all others in moft danger of dif-
^on Sr^-^S'"^^^"? • ^°^ ^^ continual convcrfarion that
ibren. is among them, whilft they are at home in
their father's houfe, will be apt to minifter
fome occafion of jar. Belides, the equality
that is among them in refped: of birth, often
makes them inclinable to envy each other,
when one is in any refpeft advanced above
the other. Thus we fee Jofeph\ Brethren
envied him, becaufe he had moft of his fa-
ther's love; 2LX\di Rachel tnv'i&di her {ider Leab^
becaufe (he was fruitful. Therefore for the
preventing of fuch temptations, let all who
have Brethren and Sifters, pofTefs their mind
with a great and real kindnefs to them, look
on them as parts of themfelves, and then they
will never think fit either to quarrel with
them, or to envy them any advantage, any
more than one part of the body does another
of the fame body, but will ftrive to advance
and help forward the good of each other.
Spiritual 2,. The fecond kind of Brotherhood is fpi-
lof/f^' ^^^"^^ • That contains all thofc who profefs
the fame faith with us. The church in our
baptifm becomes a mother to each baptized
perfon j and then furely they that have the
relation of children to her, muft have alfo
the relation of Brethren to each other. And
to this fore of Brethren alfo we owe a great
deal
Dues to Brethren. 3 ip
I .11. I 1 - 1 , — -^
deal of tendernefs and afFedtion ; the fpiritual ^unba^
bond of religion fliould, of all others, the ^^»
moft clofely unite our hearts. This is the
Brotherhood which St. Peter exhorts us to
love, I Pet. ii. 17. And to it we are in an
efpecial manner bound to do all good offices.
Do good^ faith the Apoftle, to all^ but efpe*
daily unto them who are of the houfl)oId of faith ^
Gal. vi. 10. Our compaffions are to be moft;
melting towards them, of all others, in all
their needs. Chrift tells us, That whofoever
gives but a cup of cold water to any in the
name of a Dijciple^ Jhall not lofe his reward^
Matt. X. 42. From whence we may affiirc
our felves, that this peculiar love toChriftians
as Chriftians, is very acceptable in his fight.
-4. Several Duties there are required of us 0«r D.v^p
to thefe Brethren : One principal is the hold-'^ ^'°^'^
ing Communion with them ; and that firft y!^ nhn nf^itb
dodrine. We are conftantly to continue i^thefe Brs'^
the belief and profeffion of all thofe neceflary ''•'''^"*
truths, by which we may be marked out as
followers and difciples of Chrift. This is
that faith which St. fude fpeaks of, which
was once delivered to the faints^ Jude iii. By
keeping whereof we continue ftill united to
this fpiritual Brotherhood, in refpe(5l of pro-
feffion ; which we muft conftantly do, what
ftorms and perfecutions foever attend it, ac-
cording to the exhortation of the Apoftle,
Heb. X. 23. het us hold f aft the profejjion of
our faith without wavering. Second lyi we
I ar3
320 ^"^t mi^oU ^nty of ^m*
Yunnan are alfo, as opportunity ferves, to commu-
^^' nicate with them in all holy offices. We
muft be diligent in frequenting theaflemblies
of the Saints, which is as it were the badge
of our profeffion : And therefore he that wil-
lingly withdraws himfelf from thefe, gives
ground to fufpedl he will be apt to renounce
the other alfo. But thefe parts of Commu-
•nion we find ftrid:ly maintained by the firft
Christians, ^^s ii. 42. Ti}ey continued Jiedfajily
. in the Apoftles doSirine and fellowJJAp^ and iti
breaking of breads and in prayers. They con-
tinued, and that fledfaftly ; they were not
frighted from it by any perfecutions, though
that were a time wherein they were tried with
the fharpeft fufFerings; which may teach us,
that it is not the danger that attends this Duty
can acquit us of it.
Tohear ^. Sccondly, We are to bear with the In-
rwit ^/"'f^fmities of our Chriftian Brethren ; accord-
ties. ing 10 the advice of St. Faul^ Rom. xv. i.
We that are Jirong ought to bear the Infirmi-
ties of the weak. If one that holds all necef-
fary Chriftian truths,[happen yet to be in fome
error, we are not- for this either to forfake
his Communion, or defpife his perfon. This
St. Paul teaches us in the cafe of that weak
Brother, who by error made a caufiefs fcruple
about meatSy Rom. xiv. Where he bids the
ftronger Chriftians, that is, thofe who being
better inftrudted, difcerned him to be in an
error, yet to receive him neverthelefs, and
not
Dues to Brethren. ^21
not CO defpife him j as on the other fide, he.^unDaji
bids that weak one not to judge the ftronger. -^V.
The lefler differences in opinion muft be
born with on both fides, and muft not in the
lead: abate our brotherly Charity towards
each other.
6. Thirdly, We are to endeavour the x^-Toreftor* ^
ftoring of any fallen brother, that is, to bring ^^f' '^f^'^
him to repentance, after he hath fallen incor ^ ^'
any Sin. Thus St. Faul commands the Ga^
latians, that they (liould rejiorehim that was
overtaken in a faulty conjidering them/elves^
leji they were aljb tempted. We are not to
look on him as a caft-away, to give him over
as utterly defperate j neither are we to tri-
umph over him, in refped: of our own inno-
cence, like the proud Pharijee over the poor
Publican, hukexsm. ii. but we are meekly
to endeavour his recovery, remembring that
our own frailty is fuch, that we are not fe-
cure from the like Falls.
7. Fourthly, We are to have a fympathy7'tf^»i^4*
and fellow-feeling with thefe Brethren, to '^^'^l^^'^'^'^
nearly touched with whatfoever befals them,
either as they are confidered in fociety, or in
fingle perfons. In fociety firft, and fo they
make up a Church \ and that, either the
univerfal, which is made up of all believers
throughout the world, or any particular
Church, which is made up of all the belie-
vers in that particular nation ; And what-
ever happens to cither of thefe, either the
Y whole
Jii c^e^^olmntt of ^an.
^linDflji whole Church in general, or any fiich fingle
X^' part of it ; efpecially that whereof our felves
are members : We are to be much afFedled
and moved with it, to rejoice in all the pro-
fperities, and to mourn and bewail all the
breaches and defolations thereof, and daily
and earneftly to pray with David, Pfal.Ii. i8.
O be favourable and gracious unto Sion ; build
thou the walls of Jeruflilem ! and that efpe-
cially when we fee her in diftrefs and perfe-
cution. Whofoever is not thus touched with
the condition of the Church, is not to be
looked on as a living member of it: For as
in the natural body every member is concern-
ed in the profperity of the whole, fo certainly
'tis here. It was the Obfervation of the Pfal^
inift^ that God*s fervants think upon the Jlones
of Sion, and pity to Jee her in the duji^ Pfal.
cii, 14. And furely all his iervants are ftill of
the fame temper, and cannot look on the
ruins and defolations of the Church, without
thegreateftforrowandlamentation. Secondly,
We are to have this fellow-feeling with our
Brethren confidered as lingle perfons. We
are to account our felves concerned in every
particular Chriftian, fo as to partake with him
in all his occafions, either of joy or forrow.
Thus the Apoftle exhorts, Rom.^\\. 15. Re-
joice 'with them that do rejoice^ and weep with
them that weep. And again, i Cor. xii. 26.
under the fimilitude of the natural body he
urges this duty, Whether' one rnember fuffer^
all
fVives Duty. 32^
all the members fiiffer with it ; or one m'-^iber A>\inMv
be honoured^ all the members rejoice "xith it. ^^ \
All thefe feveral effedis of love we owe to
thefe fpiritual brethren. And this iove is
that which Chrlfl: hath made the badge of his
Difciples, yo^« xiii. 35;. By this pjall all Mjn
know that ye are my Difciples, if ye have love
one to another : So that if we mean not to
caft off bifciplefliip to Chrift, we mufi not
forfake this love of the Brethren.
8. The third relation is that between Huf-^^^^l/^
band and Wife. This is yet much nearer than^^^^^/^
either of the former, as appears by that x^xt^Obedicnce,
Ephef.v. 31. v^ Man [hall leave father and
mother, and cleave to his Wife, and they two
fiall be oiie jlepo. Several duties there are ow-
ing from one of thefe perforis to the other.
And firfl, for the Wife, (he owes obedience.
This is commanded by the ApoRle, Col, iii. 1 8.
Wives, fubmit your [elves unto your own Huf-
bands, as it is Jit in the Lord, They are to
render obedience to their Hu{bands in the
Lord J that is, in all lawful commands: For
otherwife 'tis here, as in the cafe of all other
Superiors^ God mull: be obeyed rather than
man ; and the Wife mu(1: not, upon her Huf-
band's command, do any thing which is for-
bidden by God. But in all things, which do
not crofs fome command of God's, this pre-
cept is of force, and will ferve to L-ondemil
the pcevifii ftubbornncfs of many Wives, who
refift the lawful commands of their Hulbands,
Y 2 only
324 €^1)0 u^ftole But^ of ^an.
;§)untiaii only becaufe they are impatient of this duty
X^* of Ibbjediion, which God hin:)felf requires of
them. But it may here be afked, What if
the Hufband command fomething, which tho'
it be not unlawful, is yet very inconvenient
and imprudent, mufl the Wife fubmit to fuch
a command ? To this I anfwer, that it will
be no difobedience in her, but duty, calmly
and mildly to fhew him the inconveniences
thereof, and to perfuade him to retract that
command: But in cafe fhe cannot win him
to it by fair intreaties, (he mufl neither try
fharp language, nor yet finally refufe to obey;
nothing but the unlawfulnefs of the com-
mand being fufficient warrant for that.
Tidehty. g Secondly, The Wife owes Fidelity to the
Hufband, and that of two forts j Firft, That of
the bed. She mufl keep her felf pure and chafle
from all flrange imbraces -, and therefore mufl
not fo much as give an ear to any that would
allure her, but with t;he greateft abhorrence
rejedl all motions of that forr, and never give
any man, that has once made fuch a motion
to her, the leafl opportunity to make a fecond.
Secondly, She owes him likewife Fidelity in
the managing tbofe worldly affairs he com-
mits to her ; file mufl order them fo, as may
be mofl to her Hufband's advantage, and not
by deceiving and cozening of him, imploy
his goods to fuch ufes as he allows not of.
l^,f, 10. Thirdly, She owes him Love, and to-
- gether with that, all friendlinefs and kindnefs
of
Wives Duty. 325 '
of converfation : She is'co endeavour to bring <§unt)aji
him as much affiftance and comfort of life, ^^ *
as is poffible, that fo ftie may anfwer that
fpecial end of the woman's creation, the be-
ing a Help to her Husband^ Gen. ii. 13. And
this in all conditions, whether health or fick-
nefs, wealth or poverty, wharfoever eftatc
God by his providence (hall caft him into.,
{he mud be as much of comfort and fupport
to him as fhe can. To this, all fullennefs
and harflinefs, all brawling and unquietnefs,
is diredly contrary j for that makes the Wife
the burden and plague of the Man, inftead of
a help and comfort : And fure, if it be a fault
to behave one's felf fo to any perfon, as hath
already been {hewed, how great muft it be
10 do fo to him, to whom the greateft kind-
nefs and affed:ion is owing ?
1 1. Nor let fuchWives think that any faultsr>^^ Fauh^
or provocations of the Hu{band can juftifys^^'^^-'^"/
their frowardnefs ; for they will not, either '^•^„'^^'
in refpedt of religion or difcrction. Not lufrom theft.
religion j for where God has abfolutelycom--^"''"*
manded a duty to be paid, 'tis not any un-
worthinefs of the perfon can excufe from it;
nor in difcretion, for the worfe a Hufband is,
the more need there is for the Wife to carry
her felf with that gentlenefs and fweetnefs,
that may be moft likely to win him. This is
the advice St.P^/^r gave the Wivesof his time,
I Pet. iii. I. Likewife, ye JViveSy he in fubjeBion
to your own Husbands ; that if any obey not the
Y 3 laord.^
:^26 cue a^iiole IBut^ ot igU^an.
^unfan iDord^ they alj'o may uoithout the word be won
h ^'^^ converfatiGu of the Wives. It fe^ms, the
good behaviour of the Wives was thought a
powerful ri:.ear,s to win men from Heathen iim
TO Chriftianity ; and fure it might now-a-days
have fome good effev^s, if women would
have but the patience to try it ; at the leaft
'twould have this, that it would keep fome
tolerable quiet in families : Whereas, on the
other fide, the ill fruits, of the Wives unquiet-
iiefs are fo notorious, tl^at there are few neigh-
bourhoods but can give fome inftance or it.
How many Men are there, that, to avoid the
noife of a froward Wife, have fallen to coni-
pany-keeping, and by that to drunkennefs,
poverty, and a multitude of mifchiefs? Let
all Wives therefore beware of admiiiiftring
that temptation: But whenever there hap-
pens ^ny thing, which in kindnefs to her
JIufband ihe is to admonifn him of, let it Be
>vi[h that foftnefs and mildnefs, that it may
appear 'tis loye, aqd not anger, that makes
her fpeajv.
The Huf- 12. There are alfo on the Hufband's part
^''''/ r^S^feveral Duties. There is, Firft, Lovej which
io the I'm ii£ * * , *
l'jr.'e. St. Fatil requires to be very tender and corn-
pa (fionare towards the Wife, as appears by
the fimilitude^ he yfeth in that matter, Eph. v.
The one, that ox the Love a Man bears to his
j^a^ural body; A''^ man^ faith he, "um 29. ever
yet hated his ownjlejh^ but ?iouriJJ:eth andche-
rijheth it. The other Love is that Chrift bears
to
Husbands Duty. 327
to his Church, which is far grearer, ver. 25.^unDap
both which he fets as patterns of this Love of ^^»
Hufbands towards their Wives. This utterly
forbids all harflinefs and roughnefs to them:
Men are to ufe them as parts of themfelves,
to love them as their own bodies, /and there-
fore to do nothing that may be hurtful and
grievous to them, no more than they would
cut and gafh their own flefli. Let thofe Huf-
bands that tyrannize over their Wives, that
fcarce ufe them like human creatures, confider
whether that be to love them as their own
bodies.
13. A fecond Duty of the Hufband is Faith- F^/V/ya/-
fulnefs to the bed. This is by God as well*''-^-
required of the Hufband as the Wife. And
tho' the world do feem to look on the breach
of this Duty with lefs abhorrence in the Huf-
band; yetfure, before that jull Judge, the of-
fence will appear no lefs on the Man's fide,
than the Woman's. This is certain, 'tis in both
a breach of the vow made to each other at
their marriage; and (o^ befides the unciean-
nefs, a downright perjury: And thofe differen-
ces in the cafe, which feem to caft the ibale,
are rather in refpedl of civil and worldly con-
fideration, than merely of the fin.
14. A third Duty of the Hufband is to.Maitu-
maintain and provide for the Wife. He is-^^^'-
to let her partake with him in thofe outward
good things wherewith God hath bleifed him,
and neither by niggardlinefs debar hes^ of what
7 4 is
328 ci^e m^ftofe ^ntt of flgan.
;|>unDaji is fit for her, nor yet by unthriftinefs fo wafte
XV. jjis goods, that he fhall become unable to
fupport her. This is certainly the Duty of
the Hufband, who being, as hath been faid,
to account his Wife as a part of his own body,
mufl have the very fame care to fuftaln her,
that he hath for himfelf. Yet this is not fo
to be underftood, as to excufe the Wife from
her part of labour and induftry, when that is
requifue; it being unre'cfonable the Hufband
fhculd roil to maintain the Wife in idlenefs.
htfir^a'^^ 3f. Fourthly, The Kuiband is to inflrudl
**■ the Wife in the things which concern her
eternal welfare, if flje be ignorant of them.
Thus St. Taul bids the V/i'ves learn of their
Husbands at bome^ i Cor. xiv. 35. which fup-
pofes, that the Hufband is to teach her. In-
deed it belongs to every mafter of a family
to endeavour, that all under his charge be
taught all neceffary things of this kind ; and
then fure more efpccially his Wife, who is fo
much nearer to him than all the reft. This
iliould make men careful to get knov/ledge
themfelves, that fo they may be able to per-
form this Duty they owe to others.
jiujbanii 16. Laftly, Hufbands and Wives are mu-
cti^ Wives i\i2\\y to pray for each other, to beg all blef-
7o"ptay'/or^^^t>^ ffom God, both fpiritual and temporal,
and dfiji and to endeavour all they can to do sU good
''"^'^./'^^^ to one another ; efpecially, all good to each
'other's fouls, by ftirring up co the perfor-
mance of duty, and diiiuading and drawing
back
Husbands Duty. 329
back from all fin, and by being, like true^untiaa .
yoke-fellows, helpful and affiftant to each XV.
other, in the doing of all forts of good, both
to their own family, and all others within
their reach. This is, of all other, the trueft
and mod valuable love. Nay, indeed, how
can it be faid thev do love at all, who con-
tentedly let each other run on in a courfe that
will bring them to eternal mifery? And if
the Love of Hu{bands and Wives were thus
grounded in virtue and religion, 'twould make
their lives a kind of Heaven on earth j 'twould
prevent all thofe contentions and brawlings
io common among them, which are the greac
plagues of families^ and the lefler Hell in paf-
fage to the greater: And truly, where it is
not thus founded, there is little comfort to
be expedted in Marriage.
17. It fhould therefore be the care o^ q^ try The Virtue
one, that means to enter upon that ftate, io°f^^'P^'"
confider advifedly before-hand, and to choofeXv/" Ca«*
fuch a Perfon, with whom they may have this/'j'^''i^'<'»
fpiritual friendOiip : that is, fuch a oneastru-''! ^^^'''
ly fears God. There are many falfe ends of *
Marriage looked upon in the world ; fome
marry for wealth, others for beauiy, and ge-
nerally they are only worldly refpetSts that are
atallconfidered: Bur, certainly, h^that would
marry as he oughr, fhould contrive to make
his Marriage ufeful to thofe better ends of
ferving God, and faving his own Soul j ac
lead he mud be fure it be no hindrance to
I them :
330 ^t)c u^l^ole 3^utv of ^an.
;|>uncian them : And to that purpofe the virtue of the
^^' perfon chofen, is more conducing than all
the wealth in the world j though 1 deny not,
but that a competency of that may likewife
be confidered. ,
Vnhi'jful 18. But above all things, let all take heed,
Mam- jj^^j [j^gy make not fuch Marriages, as may
not only be ill in their effe(5ts, but are adiual
iins at the time; fuch are the Marriages of
thofe that were formerly promifed to fome
other : In which cafe, 'tis fure, they rightly
belong to thofe to whom they pafTed the iirft
promife ; and then for any other to marry
them, during the life of that perfon, is to
take the Hufband or Wife of that other j
which is diretl adultery, as Sr. Taul tells us,
^om. vii. 3. The like Unlawfulnefs there is
aifo in the Marriage of thofe who are withiji
thofe degrees of kindred forbidden by God ;
the particulars whereof are fet down in the
i8'^ and 20''' of Leviticus, And whoever
marries any that is within any of thofe de-
grees of nearnefs, either to himfelf, or to his
deceafed Wife, which is as bad, commits
that great fin of inccft; and, fo long as he
continues to live with fuch his unlawful
Wife, remains in that fearful guilr. This
warinefs in the choice of the perfon to be
married, would prevent many fad effe(fts,
which we daily lee follow fuch rafli or un-
lawful matches. It were well therefore if
people would look on ]V1[asrria,g«, as o,ur
Church
Of Friendpoip. 331
Church advifes, as a ihinsr not to be under- ^vxi^^yy.
taken lightly ^ unadvifedly^ or wantonly^ to fa- ■^^'*
thfy Mens carnal lujis and appetites^ but rer
verently, difcreetly^ advifedly, Jbberly^ and in
the fear of God ; and in fo doing, no doubt,
a bleffing would follow, which otherwife
there is little ground to expedl. I have now
dope with this relation between Hulband
and Wife.
19. The next is that between Friends : fw<r«^:>.
And this relation, if it be rightly founded, is
of great nearnefs and ufefulnefs ; but there is
none more generally miftaken in the world:
Men ufually call them their Friends, with
whom they have an intipiacy and frequency
pf converfation, though that intimacy be in-
deed nothing bur an agreement and combi-
nation in fin. The drunkard thinks him his
Friend, that will keep him company; the
deceitful perfon, him that will aid him in
his cheats ; the proud man, hirn th^t v^'iU
flatter him : And lb generally in all vices thev
are looked on as Friends, that advance and
further us in them. But, God knows, this
is far from Friendfhip ; fuch a Friend as this
the Devil himfelf is in the highefl: degree,
who is never backward in fuch offices. The
true Frienddiip is that of a dired; contrary
making ; 'tis a concurrence and agreement in
virfe, not in vice. In fliort, a true Friend
loves his Friend fo, that he is very zealous of
iiis goodj and certainly he that is really fo,
will
332 ^t^t tBWt i^mt of ^an>
jgjunDaji will never be the inftrument of bringing him
XV. to the greateft evil. The general duty of a
///I>«//V^. friend then muft be refolved to be the in-
duflrious purfuit of his friend's real advan-
tages, in which there are feveral particulars
* contained.
faithful- 20. As, Firft, Faichfulnefs in all trufiis com-
"^■'^* mitted to him by his friend, whether that of
goods or fecrets: He that betrays the truft of
a friend in either, is by all men looked upon
with abhorrence, it being one of the higheil
falfenelTes and treacheries ; and for fuch trea-
cherous wounds, the Wife man tells us, every
friend iinll depart^ Eccluf. xxii. 22.
'Af.Jiance. 21. Secondly, 'tis the duty of a friend to
be afliRing to his friend in all his outward
needs ; to counfel him, when he v/ants ad-
vice ; to chear him, when he needs comfort;
to give him, when he wants relief; and to
endeavour his refcue out of any trouble or
danger. An admirable example we have of
this friendship in Jonathan to IDavid, he loved
him as his own foul ; and we fee, he not only
contrives for his fafety, when he was in dan-
ger, but runs hazards himfelf, to refcue and
deliver his friend; draws his father's anger
upon him, to turn it froni David, as you may
read at large, j Sam. xx.
Mmoni- 22. The third and highefl: duty of a friend
is to be aiding and affifling to the foul of his
friend, to endeavour to advance that in piety
and virtue, by all means vv^ithin his power,
by
Of Frkndlhip. 333
by exhortations and encouragements to all;l>unuap
virtue, by earnefl and vehement dilTuafions ^^ *
from all fin ; and not only thus in general,
but by applying to his particular v^^ants, efpe-
cially by plain and friendly reproofs, where
he knows or reafonably believes there is any
fault committed. This is, of all others, the
mofl peculiar duty of a friend, it being in-
deed that which none elfe is qualified for.
Such an unwillingnefs there is in moft men
to hear of their faults, that thofe that under-
take that work, had need have a great pre-
poffeflion of their hearts, to make them pa-
tient of it. Nay, it is fo generally acknow-
ledged to be the proper work of a friend^
that if he omit it, he betrays the offender in-
to fecurity; his not reproving will be apt to
make the other think he does nothing worthy
of reproof, and fo he tacitly adts that bafeft
part of a flatterer, fooths and cheriQies him
in his fin. When yet farther it is confidered
how great need all men have, at fome time
or other, of being admonifhed, 'twill appear
a moft unfriendly, yea, a cruel thing, to omit
it. We have that natural partiality to our
felves, that we cannot fo readily difcern our
own mifcarriages, as we do other mens; and
therefore 'tis very neceffary they ftiould fome-
times be fhewed us by thofe, who fee them
more clearly ; and the doing this at the firft
may prevent the multiplying of more ;
Whereas, if we be fuffered to go unreproved,
ic
334 €\jt iBDoIe But^ of ^an.
iS>unCiaji it ofren comes to fuch a habit, that reproof
XV. will do no good. And then how {hall that
perfon be able to anfwer ir^ either to God or
himrelf, that has by his filence betrayed his
friend to this greateft mifchief ? 'Tis the
cxpreflion of God himfelf, fpeaking of a
friend, Thy friend^ which is as thine own
fouly Deut. xiii. 6. And fure we fhould in
this refpedt account our friends as our own
ibuls, by having the fame jealous tendernefs
s.nd watchfulnefs over their fouls, which we
ought to have of our own. It will therefore
be very fit for all that have entred any ftricl
friendfliip, to make this one fpecial article in
the agreement, that they (hall mutually ad-
irjonifh and re{5rove each other-, by which
means it will become fuch an avowed part of
their friendfhip, that it can never be miftaken
by the reproved party for cenforioufnefs or
unkindnefs.
Trayer. 23,^ Fourthly, To thefe feveral parts of
kindnefs mufc be added that of Prayer. We
muft not only affiH: our friends, our felves,
in what we can, but -wt muO: call in the Al-
mighty's aid to them ; recommending them
earneflly to God for all his blelTings, both
temporal and fpiritual.
Canjiancy, 24. Laftly, Wc muft be conftant in our
friendfhips, and not out of a lightnefs of hu-
mour grow weary of a friend, only becaufe
wc have had him long. This is great inju-
(lice to him, who, if he have behaved him-
relf
Servants Duty. ^^r
felf well, ought the more to be valued, by.^unDflp
how much the Icnger he has continued to do ^^*
fo: And it is great folly in our felves; for it
is the carting away the greateft treafure of
human life; for fuch certainly is a tried
friend. The wifeft of Men gives warning of
it, Prov.icxvVu 10. 'Thine own friend j atid thy
father s friendy for fake not. Nay farther, 'tis
not every light offence of a friend, that (hould
make thee renounce his frienddiip; there
mufl be fome allowance made to the infir-
mities of men ; and if thou hafl occafion to
pardon him fome what to day, perhaps thou
mayft give him opportunity to requite thee
to morrow ; therefore nothing but unfaith-
fulnefs, or incorrigible vice, fliould break
this band.
25. The laft relation is that between yidL'Servants
flers and Servants ; both which owe Duty to''?*'f'^^_
each other. That of the Servant is, firft, obe-y?^;-^ ohe-
dience to all lawful commands. This is q-^-^'^^""-
prefly required by the Apoftle, Eph. vi. 6.
Servants^ obey in all things your majiers^ &c.
And this obedience mufl not be a grumbling
and unwilling one, but ready and chearful,
as he there proceeds to exhort, ver. j. With
good ivill doing fervice : And to help them
herein, they are to confider, that it is to the
Lord, and not unto men. God has command-
ed fervants thus to obey their mafters; and
therefore the Obedience they pay, is to God;
"vrhich may well make them do it chearful ly,
how
"^^ ci^e mftolc Bitty of g^an*
;t)untiflj? how harih or unworthy foever the mafter be,
XV. efpecially if what the Apoftle farther urgeth,
ven 8. be confidcred, that there is a reward
to be expeBed from God for it.
faithful- 26. The fecond duty of the lervanc is
n^Ji' Faithfulnefs, and that may be of two forts :
One, as oppofed to eye-fervice, the other to
purloining or defrauding. The firft part of
Faithfulnefs is the doing of all true fervice to
his mafl:er, not only when his eye is over
him, and he expedts punishment for the
omiffion, but at all times, even v/hen his
mafter is not likely to difcern his failing;
and that fervant that doth not make confci-
cnce of this, is far from being a faithful fer-
vant, this eye-fervice being by the Apoftle
fet oppofite 10 that finglenefs of heart which
he requires of fervants, Epb.'v'i. ^. The fe-
cond fort of Faithfulnefs confifts in the honeft
managery of all things intrufted to him by
his mafter, the not wafting his goods (as
the unjuft fteward was accufcd to have done,
Luke xvi ) whether by carelefs imbezeiling
of them, or by converting any of them to his
own ufe, without the allowance of his mafter.
This latter is that purloining of which the
Apoftle warns fervants, 'Tit. ii. 10. and is
indeed no better than arrant theft : Of this
kind are all thofe ways, that the fervant
hath of gaining to himfclf by the lofs and
damage of his mafter ; as the being bribed to
make ill bargains for him, and many thq like:
Nay,
Servants Duty. 337
Nay, indeed, this fort of unfaithfulnefs is^'-inf»^!?
worfe than common rhefr, by how much ^^ '
there is a greater truft repofed, the betraying
whereof adds to the crime. As for the orher
fort of unfaithfiihief'?, that of wafting, rho*
without gain to themfelves, it differs not
much in effect from this, the Mailer may
lofe as much by the one as the other; and
then, what odds is it to him, whether he be
robbed by the covetoufnefs, or negligence of
his Servant ? And it is flill the faine breach
of truft with the former ; for every Mafler is
fuppofed to intruft his affairs as well to the
care as the honefty of his Servant ; for 'twould
be little advantage to the Marter to be fecured
that his Servant would not himfelf cheat him j
whilft, in the mean time, he would by his
carelefnefsgive opportunities toocherstodoit.
Therefore he that does not carefully look to
his Maimer's profir, deceives his truft, as well
as he that unjulUy provides for his own.
27. A third Dury of a Servant is patience-^a^^e/^o^
and meeknefs under the reproofs of hisMafter/" ^^^«'^^'
7iat anfwering again^ as the Apoflle exhorts,
T//. ii. 9. that is, not making fuch furly and
rude replies, as may increafe the Mafter's
difplealure, a thing too frequent among Ser-
vants, even in the juftell repreheniions ;
wherers St. Peter direds them patiently to
furfcr even the moll; undeferved correction,
even when ihey do ivell^ and fuffer for ity
I Pet. ii. 20. But the patient fuffering of
Z Re-
3 8 Ci^e mi^olt ?^utr of fl©an.
if)unDan Rebuke is not all that is required of Servants
^^' in this matter : They muft alfo mend the
fault they are reBaked for, and not think
they have done enough, when they have
(though never fo dutifully) given the Mafler
the hearing.
Diligence. .28. A fourth Duty of a Servant is Dili-
gence. He muft confiantly attend to all thofe
things v;hich are the Duties of his place, and
not give himfelf to idlenefs and floth, nor yet
to company-keeping, gaming, or any other
diforderiy courfe, vi^hich may take him off
from his Mafter's bufmefs. Ail thefe are ne-
ceffary Duties of a Servant, vi^hich they are
carefully and confcionably to perform, not
fo much to efcape their Mailer's anger, as
God's, who vv^iil certainly call every one of
them to 2.n account, how they have behaved
themfelves towards their earthly Mafters.
Maprs 29. Now, on the other lide, there are fomc
f^etotheir^^-^ alfo owlug trom the Mafters to their
Ju/uce. Servants : As nril, the Mafter is bound to be
juil to them, in performing thofc conditions
on which ihey were hired ; fuch are com-
monly the giving them food and wages :
And tha. Mafter that with-holds thefe, is an
oppreflbr.
Jdmaii- 30. Secondly, The Mafter is to admonifti
and reprove the Servant in cafe of fault ; and
that nor only in faults agiinft them, v.'herein
few Mafters are backward; but alfo, and more
efpecially in faults againft God, whereat eve-
tion
Majiers Duty. 339
ry Mafter ought to be more troubled, than at^juntiajt
thofe which tend only to his own lofs or in- ■^^•
convenience; the difhonour of God, and the
hazard of the meaneft man's foul, being infi-
nitely more worthy our difquiet, than any
thing of the other kind can be. And there-
fore, when Marters are prefenrly on fire for
any little neg;ligence or fault of a Servant to-
wards themfelves, andyec can without trouble
fee them run into the greateil fins againfl
God, 'tis a fign they conhder their own con-
cernments too much, and God's glory and
their Servants fouls too little. This is too
commonly the tetnper of Mafters ; they are
generally carelefs how their Servants behave
themfelves towards God, how diforderly and
profane their families are ; and therefore ne-
ver beftow any Exhortation or Admonition
to perfuade them to virtue, or draw them
from vice : Such -Mafters forget that they
mull one day give an account, how they have
governed their families. It is certainly the
Duty of every ruler, to endeavour to advance
piety and godlinefs among ail thofe that are
under his charge ; and that 2.6 well in this
lefl'er dominion of a family, as in the greater
of a realm or nation. Of this David was fo
careful, that we fee he profeiTes, Pfal. ci. 7.
'That no deceitful Perfon f/oould dwell in his
houje \ that he that told lyes^ Jhould not farry
in his fight. So much he thought himfelf
bound to provide, that his family might be
Z 2 - a
340 cue iSBl^ole iBut^ of ^an.
^l>u!^Dail a kind of Church, an aiTembly of godly, up-
^^' right perfons: And if all Mafters would en-
deavour to have theirs fo, they would, be-
fides the eternal reward of it hereafter, find
a pref#nt benefit by it; their worldly bufinefs
would thrive much the better ; for if their
Servants were brought to make confcience of
rheir ways, they would then not dare either
to be negligent or falfe.
3 I. But as it is the Duty of Mafters to ad-
moniili and reprove their Servants, fo they
muft alfo look to do it in a due manner, that
is, fo as may be mod: likely to do good ; not
in pafTion and rage, which can never work
the Servant to any thing but the defpifing or
hating him ; but with fuch fober and grave
fpeeches, as may convince him of his fault,
and may alfo afTure him, that it is a kind de-
lire of his amendment (and not a willingnefs
to wreck his own rage) which makes the
Mafler thus to rebuke him.
Good Ex- 32. A third Duty of the Mafter is to fet
amples. 3 good Example of honefty and godlinefs to
his Servants, without which 'tis not all the
exhortations or reproofs he can ufe, will ever
do good J or elfe he pulls down more with
his Example, than 'tis polfible for him to
build with the other: And 'tis madnefs for
a drunken or profane Mafter to exped: a fo-
ber and godly family.
Means of -^o. Fourthly, The Mafler is to provide
I'f!'"'^' that his Servants may not want Means oi be-
iion.
ing
Ma/iers Duty. 341
ing intruded in their Duty, asalfo that they/^unDay
may daily have conftant times of worfhip- ^ *^*
ping God publickly, by having prayers i,n
the family. But of this I have fpoken be-
fore, under the head of Prayer, and therefore
Ihall here fay no more of it.
34. Fifthly, The Mafler, In all afflnrs oiModera-
his own, is to give reafonable and moderate^"'' ^'^ ,
° , . Lommand,
Commands, not laymg greater burdens on
bis Servants than they are able to bear, par-
ticularly, not requiring fo much w^ork, that
they (liall have no time to beflow on their
fouls ; as, on the other fide, he is not to per-
mit them to live fo idly, as may make them
either ufelefs to him, or may betray them-
felves to any ill.
35. Sixthly, The Mafter is to give his Ser-^^w-ja-
vanisEncourap-em.ent ia V/ell-doin^, bvufing'''^^^"^^'''
tncm with that bounty and kmdnels, which ^-^^
their faithfulnefs, and diligence, and piety
defervesj and finally, in all his dealing with
them he is to remember, that himfelf hath,
as the ApQfi:le faith, Eph. vi. 6. a Majler in
Heaven^ to whom he muTt give an account
of the ufage of his meaneft Servant on earth.
Thus have 1 briefly run through thofe fe-
veral relations, to which we owe particular
Duty J and fo have done with that firft branch
of Duty to our Neighbours, that of Juftice,
Z g S U xNf-
34 ' ?[^'ir? wfiQit Butt Of span.
SUNDAY XVI.
Other branches of our Duty to our Neighbour :
Of Charity to Mens Souls, Bodies, Goods,
and Credit.
Charity. Sect. I. f H ^ HE fecond branch of Duty
I toour Neighbours is Charity,
■-A^ or Love. This is the great
Gofpel-dury fo ofren enjoined us by Chrift,
the New Com7nandment ^ as himfelf calls it,
'john xiii. 34. That ye love one another : And
this is again repeated twice in one chapter,
'John XV. 12, 17. and the firft Epiftle of St.
fohn is almoft wholly fpent in the perfuafion
of this one Duty ; by which we may fee, it
is no matter of indifference, but moft flridtly
required of all that profefs Chrift. Indeed
bimfelf has given it as the badge and livery
of his Difciples, JohnYAn. 35. By this foall
all men knoiv that ye are my Difciples, if ye
have hove one to a?iother.
Jr. tl-e Jf- This Charity may be confidered two wavs :
feciior.s. pjj.^^ in refpea;of\heAffeaions: Secondly,
of the A(5tions. Charity in the Affedions is
a fmcere kindnefs, vv^hich difpoles us to wifli
. ail good to others, and that in all their ca-
pacities, in the flime manner that juftice
obli2;eth us to wifii no Inirt to any man,
in refpecft either of his Soul, his Body, his
Goods, or his Credit: k>o this firfl pare of
Cha-
Duty of Charity. 343
Chiirity binds us to wifli all good to them in ^^1,^^?
all tbele. ^^^*
And firft for the Soul. If we have any theT^^ Men:
leaft fpark of charity, we cannot but willi*^"^''^*
all good to mens fouls; thofe precious things
which Chrift thought worth the ranfoming
with his own blood, may furely well chal-
lenge our kindnefs and good wiQies: And
therefore, if we do not thus love one another,
we arc far from obeying that command of
loving as he hath loved ; for it vi^as the Souls
of men which he loved fo tenderly, and both
did and fuffered fo much for. Of this Love
of his to Souls there are two great and fpecial
efFe<fls: The firfl, the purifying them here
by his grace; the fecond, the making them
everlaftingly happy in his glory. And both
thcfe we are fo far to copy out in our kind-
nefs, as to be earneftly defirous, that all men
lliould arrive to that purity and holinefs here,
which may make them capable of eternal
bappincfs hereafter. It were to be hoped,
that none, that himfelf carried a Soul about
him, could be fo cruel to that of another
man's, as not fincerely to wifh this, did not "
experience (liev/ us there are fome perfons,
whofe malice is fo devilifli, as to reach even
to the dired: contrary, the wifhing not only
the fin, but the damnation of others. Thus
may you have fome, who, in any injury or
oppreifion they fufFer, make it their only
comfort, that their enemies will damn them-
Z 4 felves
^uncifly felvcs by it; when, alas! that lliould to a
XVI. Chriflian be much more terrible, than any
fuffering they could bring upon him. He that
is of this temper, is a difciple of Satan, not
of Chrifl; it being directly contrary lo the
whole fcope of that grand Chriflian precept,
of loving our neighbour as our J elves. For ic
is fure, no man that believes there is fuch a
thing as damnation, wilLes it to himfelf ; be
he never fo fond of the vv'ays that lead to if,
yet he wiil^ies that may not be his journey's
end: And therefore, by that rule oi Cha-
rity, Hiould as much dread it for his Neigh-
bour.
To their Secondly, We are to wifli all good to the
Goods] and^^^'^^^ of men, all health and welfare : V/e
Credit, are generally tender enough of our ov^n Bo-
dies, dread the leafl pain or ill that can befal
them. Now Charity, by virtue of the fore-
menticned precept, extends this tendernefs
to all others; and whatever we apprehiend
as grievous to our felvcs, we muft be unwil-
ling fhould befal another. The like is to be
faid of the other tv/o, Goods and Credit, that
as we widi our ovi'n thriving and rcpucatiOii,
io we fhould likewife that of otheis, or elfe
we can never be faid to love our Neighbours
as ourjelves.
Effedsof Xhe Charity of the afFedions, if ic be fin-
rity. ^' ^^''^» ^^'^ certainly have thefe feveral Effc(5l3,
which are fo infcparablc from it, that they
are often in Scripture accounted as parts of
the
Duty of Charitv, 34^
the Duty, and fo moll itridliy required of us: .il>unoau
Firft, ic will keep the mind in a peaceable -^vl*
and meek temper towards others, lb far from-
feeking occalion of contentions, thac no pro-
vocation Ihali draw us to it ; for where we
have kindnels, we Ihall be unapt to quarrel,
it being one of the fpecial qualities of Cha-
rity, that it is not eafily provoked, i Cor. xiii. ^.
And therefore whoever is unpeaceable, ihews
his heart is deRitute of this Ciiariiy. Se-
condly, it will breed conipaiiion towards all
the mileries of others: Every mithap thac
befals where we widi well, is a kind of de-
feat and difafter to our felves ; and therefore,
if we vi\(h well to all, we (hall be thus con-
cerned in the calamities of all, have a real
grief and forrow to fee any in mifery, and
that according to the proportion of the fuf-
fcring. Thirdly, It will give us joy in the
proiperities of others. Solomo?2 obferves,
Frov.:>ii\\. 19. that the dcfire accomplijhed is
jweet to the foul y and then whoever has this
real defire of his Neighbour's Vv'eifare, his
defire is accomplifned in their profperity;
and therefore he cannot but have content-
ment and fatisfadion in it. Both thefe are
together commanded by St. Paul^ Rom.xii. i^;.
Rejoice with them that do rejoice^ weep with
them that weep. Fourthly, It will excite and
ilir up our prayers for others: We are of our
ielves impotent, feeble creatures, unable to
beflow bieflings, where we moft wifli them;
there-
"346 ^f)t g^^ole j^ut^ of ^an>
^unbai; therefore if we do indeed defire the good of
XVI. others, we muft feek it on their behalf from
him, whence every good and perfeSl gift
Cometh^ J^f^* i- i/- This is fo neceffary a
part of Charity, that without it our kindnefs
is but an infignificant thing, a kind of empty
compliment: For how can he be believed to
wifli well in earneft, who will not thus put
life and efficacy into his wifhes for forming
them into prayers, which will otherwife be
vain and fruitlefs ? The Apoflle thought
not fit to leave men to their bare wifiies ; but
exhorts, that fupplications, prayers, and gi-
ving of thanks, be made for all men^ i Tim.
ii. 1. which precept, all that have this true
Charity of the heart, will readily conform to.
Thefe Severals are fo naturally the fruits of
this Charity, that it is a deceit for any man
to perfuade bimfelf he hath it, who cannot
produce thefe fruits to evidence it by.
It cap out ^^x. there is yet a farther excellency of this
^^'■'"y- grace: It guards the mind, and fecures it
irom feveral great and dangerous vices ; as
firft from Envy: This isby the Apoflle taught
us to be the property of Charity, i Cor. xiii. 4.
Charity envieth not. And indeed common rea-
fon may confirm this to us; for Envy is a for-
row at the profperity of another, and there-
fore mufl needs be diredJy contrary to that
defire of it, which, we fliewed before, was
the effedl of love : So that if love bear fway
in the heart, 'twill certainly chafe out Envy.
How
Duty of Charity. 3 47
How vainly then do thofe pretend to this/l>unDap
virtue, that are ftill grudging and repining -X-Vl.
at every good hap of others ?
Secondly, It keeps down pride and haugh-'P'"^"^-^*
tinefs. This is alfo taught us by the Apodle
in the forementioned place; Charity ijaunteth
not it felf^ is not puffed up : And accordingly
we find, that where this virtue of love is
commanded, there humility is joined with it ;
thus it is, Col. iii. 12. Put on therefore bowels
of mercies^ kindnefs^ hiimblenefs of mind : And
Kom, xii. 10. Be kindly af'edfi one d one to ano-
ther \ with brotherly love^ in honour preferring
one another : Where you fee how clofe an at-
tendant humility is of love. Indeed it na-
turally flows from it; for love always fets
a price and value upon the thing beloved, .
makes us elleem and prize it. Thus v/e too
conftantly find it in felf-love ; it makes us
think highly of our felves, that we are much
more excellent than other men. Now if
love, thus placed on our felves, beget Pride,
let us but divert the courfe, and turn this
love on our brethren, and it will as furely
beget humility ; for when we fliould fee and
value thofe gifts and excellencies of theirs,
which now our Pride or our hatred make us
to overlook and negled:, and not think it rea-
fonable either to defpife them, or vaunt and
magnify our felves upon fuch a comparifon ;
we fliould certainly find caufe to put the
Apoftle's exhortation in oradice, Phil. ii. 4.
That
348 ci)e m\)olt ^nty of W^n.
iS)UnDap That we lliould ej^eem others betters than our
XVI. Jelves. Whcever therefore is of fo haughty
a temper, as lo vilify and difdain others, may
conclude he hath not this Charity rooted in
his heart.
Cenfori- Thirdly, It cafls out Cenforioufnefs and
oiifnefs. j-afh judging. Charity, as the Apoftle faith,
1 C(?r. xiii. 5. thinketh no evil; is not apt to
entertain ill conceits of others; but, on the
contrary, as it follows, ver. 7. believeth all
things, hopeth all things; that is, it is forward
to believe and hope the befl: of all Men ; and
furely our own experience tells us the fame,
for where we love, we are ufually unapt to
difcern faults, be they never fo grofs (witnefs
the great blindnefs we generally have towards
our ovv^n) and therefore fhall certainly not be
like to create them, where they are not, or
to aggravate them beyond their true fize and
degree : And then to what (hall we impute
thofe unmerciful cenfures and ralh judgments
of other-, fo frequent among men, but to the
want of this Charity ?
Dipm- Fourthly, It cafls out DifTembling and
kiing. feigned Kindnefs : Where this true and real
love is, that falfe and counterfeit one flies
from before it : And this is the love we are
commanded to have, fuch as is without DiJ-
fimulation^ Rom.xii. 9. Indeed, where this is
rooted in the heart, there can be no poflible
■ule of Diilimulacion; becaufe this is, in truth,
all that the falf:; one would feem to be, and
fo
Duty of Charity. 349
fo is as far beyond ir, as nature is beyond art ; ^unDap
nay, indeed, as a divine virtue is beyond a -X-Vl.
foul fin, for fuch is that hypocritical kind-
nefs ; and yet it is to be feared, that does too
generally ufurp the place of this real Charity.
The effe(fts of it are too vifible among us,
there being nothing more common, than to
fee men make large profeffiqns to thofe,
whom, as foon as their backs are turned,
they either deride or mifchief.
Fifthly, It cafts out all Mercenarinefs, 2indSe!ffeek-
Self-feeking ; 'tis of fo noble and generous 2i^"^'
temper, that it defpifes all proje<ftings for
gain or advantage; Love feeketh not her own^
1 Cor. xiii. 5. And therefore that huckftering
kind of love, fo much ufed in the world,
which places it felf only there, where it may
fetch in benefit, is very far from this Charity.
Laftly, It turns out of the heart all Malice -^^ww??-
and defire of Revenge, which isfo utterly con-
trary to it, that it is impoilible they (hould
both dwell in the fame breaii. 'Tis the pro-
perty of love^ to bear nil things^ i Cor. xiii. 7.
toendure the greateft injuries,without thought
of making any other return to them, than
prayers and bleflings ; and therefore the ma-
licious, revengeful perfon, is, of all others,
the greateft ftrangcr to this Charity.
'Tis true, if this virtue were to be t^^v-lhis Cla-
cifed but towards fome fort of perfons, i^^^^l^", ,
•1 r n ' \ T i*i- extended
might eoniift with malice to others ; it being e^ven to
pollible for a man that bitterly hates one, zo Enemies-
love
350 '^^t mf)olt Bttty of ^m*
^\xnta^ love another: But we are to take notice, that
XVI. |;his Charity muft not be fo confined, but
muft extend and ftretch it felf to all men in
the world, particularly to Enemies; or elfe
it is not that divine Charity commended to
us by Chrift. The loving of friends and be-
nefadlors is fo low a pitch, that the very Pub-
licans and finners, the worfl: of men, were
able to attain to it, Matt. v. 46. and there-
fore 'tis not counted rewardable in a difciple
of Chrill. No, he exped:s we (hall foar higher,
and therefore hath fet us this more fpiritual
and excellent precept of loving of Enemies,
Matt. v. 44. / /ay unto you^ Love your Ene-
mieSj blej's them that curfe you, and pray for
them which dejpitefiilly ufe you, and perfecute
ycu: And whofoever does not thus, will never
be owned by him for a difciple. We are there-
fore to conclude, that all which has been faid,
concerning this Charity of the AfFed:ions,
muft be underftood to belong: as well to our
fpitefulleft Enemy,as our moft obi iging Friend.
But becaufe this is a duty, to Vv'hich the for-
ward nature of a man is apt to object much,
'twill not be amifs to 'infift a little on fome
confiderations which may enforce it on us.
Moti'ves And firft, Confider what hath been already
thereunto: touched OH, that It is the Command of Chrift,
ofChHii borh in the texts above-mentioned, and mul-
titudes of others ; there being fcarce any pre-
cept fo often repeated in the New Teftamenc
as this, of loving and forgiving of our Ene-
mies.
Duty of Charity. 3^1
mies. Thus, Eph. iv. 32. Be ye kind one /<?^n^a?
another ^ tender-heart edy forgiving one ano- ^^ *■*
ther : And again, Col.iu. 13. Forbearing one
another y and forgiving one another^ if any
man have a quarrel againjl any; even as Chriji
forgave you^fo alfo do ye. So alfo, iPet.'ni.g,
Not rendering evil for evily or railing for rail-
ing ; but contrariwife^ blefjing, A whole vo-
lume of texts might be brought to this pur-
pofe, but thefe are certainly enough to con-
vince any man, that this is firidtly required of
us byChrift; and indeed I think there are
few that ever heard of the Gofpel, but knov/
it is fo. The more prodigioully ftrange is it,
that men, that call themfelves Chriftians,
fliould give no degree of obedience to it : Nay,
not only fo, but even publickly avow and
profefs the contrary, as we daily fee they do ;
it being ordinary to have men refolve and de-
clare, that they will not forgive fuch or fuch
a man ; and no confideration of Chrift's Com-
mand can at all move them from their pur-
pofe. Certainly thefe men underftand not
what is meant by the very word Chrifiian^
which fignifies a Servant andDifcipleofChrift:
And this Charity is the very badge of the one,
and Icflbn of the other : And therefore 'tis
the greateft abfurdity and contradiction to
profefs themfelves ChrKiians, and yet at the
fame time to reiiii this fo exprefs Command
of that Chrift, whom they own as their Ma-
iler ; If I be a Mafer, faith God, where is
I my
352 Cije n^ijolE J^ut^ of ^an»
j§>unDan my fear? Mai, i. 6. Obedience and reverence
XVI. are fo much the duties of fervants, thac na
man is thought to look on him as a mafter,
to whom he pays them not ; fVbv call ye me
Lord, Lord^ and do not the things which I jay ?
faith Chrift, Luke vi. 46. The whole world
is divided into two great families, Chrift's and
Satan's : And the obedience each man pays,
Signifies to which of thefe mafters he belongs ;
if he obey Chrift, to Chrift ; if Satan, to Sa-
tan. Now this fin of malice and revenge is
fo much the didlate of that wicked fpirit,
that there is nothing can be a more dire(5t
obeying of him; 'tis the taking his livery on
our backs, the proclamation whofe fervants
we are. What ridiculous impudence is it
then, for men that have thus entred them-
felves of Satan's family, to pretend to be the
fervants of Chrift ? Let fuch know affuredly,
that they ftiall not be owned by him, but at
the great day of account be turned over to
their proper mafter, to receive their wa2;es in
fire and brimftone.
Example A fecond confiderarion is the Example of
c/Go^. Q^^ ^l^lg jg ^j^ argument Chrift himfelf
thought fit to ufe, to imprefs this Duty on us,
as you may fee, Luke vi, 35, 36. Where after
having given the Command of loving Ene-
mies, he encourages to the pradtice ot it, by
telling, that it is that which will make i:s the
children of the Highefl (that is, 'twill give us
a likencfs and relemblance to him, as chil-
dren
Duty of Charity. or-?
dren have to their parents) for he is kmd /(P.f^nnfiau
the unthankful and to the evil. And to the XVL
fame purpofe you may read, Matth. v. 45.
He malzeth his fun to rife on the evil and on the
good^ and fendeth rain 6n the juft and on the
iinjufi : And fure this is a moft forcible con-
fideration to excite us to this Duty. God, we
know, is the Fountain of perfedlion, and the
being like to him, is the Turn of all we caa
v/ifh for ; and though it was Lucifer % fall,
his ambition to be like the Moft High, yec
had the likenefs he affe6led been only that of
hollnefs arid gobdnefs, he might ftill have
been an angel of light. This defire of imi-
tating our heavenly Father, is the fpecial mark
of a child-^f his. Now this kindnefs and good-
nefs to enemies is moft eminently remarkable
in God, and that not only in refpei^t of the
temporal mercies, which he indifferently be-
ftovv^s on all, his fun and rain on the iinjuf^
as in the text fore-mentioned, but chiefly in
his fpiritual mercies. We ais all, by our
wicked works, Col, i. 21. enemies to him, and
the mifchief of that enmity would have fallea
wholly upon our felves. God had no mo-
tive, befides that of his pity to us, to with a
reconciliation; yec fo far was he from return-
ing our enmity, when he might have re-^
venged himfelf to our eternal ruin, that he
deli^ns and contrives how he may bring us
to be at peace With him. This is a huge de-
gree of mercy and kindnefs; but the means
A a he
;§^ur.Daii he ufed for effifling this, is yet far beyond it:
^yi» He fent his own Son from Heaven to work it;
and that not only by perfuafions, but fujffer-
ings alfo: So much did he prize us miferable
creatures, that he thought us not too dear
bought with the blood of his Son. The like
example of mercy and patience we have in
Chrift, both t?2 layiijg down his life for us ene^
7nies, and alfo in that meek manner of doing
. it, which we find excellently fet forth by the
Apoftle, I Pet, ii. 22, 23, 24. and commend-
ed to our imitation. Now furely, when all
this is confidered, we may well make ^z.John's
inference: Beloved^ if God fo loved us^ we
ought alfo to love one another^ i John iv. 11.
How fhameful a thing is it, for us to retain
difpleafures againft our brethren, when God
thus lays by his towards us, and that when
we have fo highly provoked him.
7he Dif- This diredts to a third confideration, the
fefZlT comparing our Sins againft God with the Of-
our OffenAtncts of ouTbrethren againft us; which we
ffj «^a»//?no fooner fliall come to do, but there will
Mens 7- appear a vafl difference between them, and
gfiiniiu!. that in feveral refped:s: For, Firft, There is
the majefly of the Perfon againft whom we
fin, which exceedingly increafes the guilt ;
whereas between Man and Man there can-
not be fo great a diftance: For though fome
Men are by God advanced to fuch erainency
of dignity, as may make an injury offered to
them the greater, yet ftill they are but Men
of
Duty of Charity. ^SS
of the fame nature with us, whereas he is-2>unOaji
God bleffed for ever. Secojidly, There is -^^^»
his fovereignry and power, which is original
in God ; for we are his creatures, we have
received our whole being from him ; and
therefore are, in the deepeft manner, bound
to perfedl obedience ; whereas all the fove-
reignty that one man can poflibly have over
another, is but imparted to them by God 5
and, for the moft part, there is none of this
neither in the cafe, quarrels being moft ufual
among equals. Thirdly, There js his infi-
nite bounty and goodnefs to us : AH that ever
we enjoy, whether in relation to this life, or
a better, being v/holiy his free gift; and fo
there is the fouleft ingratitude added to our
other crimes: In which refped: alfo 'tis im-
poffible for one man to offend againfl: another
in fuch a degree: For though one m;iy be
(and too many are) guilty of unthankfulnefs
towards men, yet, becaufe the greatefl bene-
fits that man can beflovv, are infinitely fliort
of thofe which God doth, the ingratitude
cannot be near fo great as towards God it is.
Laftly, There is the greatnefs and multitude
of our fins againfl God, which do infinitely
exceed all that the moft injurious man can do
againftus; for we all fin much oftner, and
more heinoufiy againfl him, than any man,
be he never fo malicious, can find opportu-
nities of injuring his brethren. This inequa-
lity and difproportion our Saviour intimates
A a 2 in
35^ '^IJ^ Vi^f^olz l^ut^ of a^an.
j&unDay in the parable, Matt.xv'ni. where our offences
XVI. agalnfl God are noted by the ten thoufand ta-
lents^ whereas' our brethrens againft us are de-
fcribed by the hundred pence. A talent hugely
but-weighs a penny, and ten thoufand out-
numbers a hundred: Yet fo, and much more,
does the weight and number of our fins ex-
ceed all the offences of others againfl us.
Much more might be faid to {l:iew the vafl
inequality between the faults which God for-
gives us, and thofe we can poffibly have to
forgive our brethren j but this, I fuppofe,
may fuffice to filence all the objeclions of cruel
and revengeful perfons againfl this kindnefs to
enemies. They are apt to look upon it as an
abfurd and unreafonable thing; but finceGod
himfelf ads it in fo much a higher degree, who
can, without blafphemy, fay it is unreafonable?
If this, OF any other fpiritual duty, appear fo
to us, we may learn the reafon from the
Apoille, I Ccr. ii. 14. I'he carnal man receiveth
710 1 the thingi of the Spirit of God ^ for they are
foolijlmefs imto him. 'Tis the carnality and
iieflilinefs of our hearts th^rt makes it fecm fo ;
and therefore, infteadof difputing againfl the
duty, let us purge oar hearts of that, and
then we fiiall find that true, which the fpiritual
Wifdom affirms of her dodrines, Prov. viii 9.
TZ-t'v are all plain to him that under jiandeth^
and right to them that find knowledge.
PLafant' Nay, this loving of enemies is not only a
'^-'^'^/^'^''•' reafon able, but a pleafant Dmy j and that I
fuppofs
Duty 0} Charity. 357
fuppofe as a fourth confideration, there is a^unDau
great deal of fweetnefs and delight to be found ^ v 1.
in it. Of this, I confefs, none can fo well
judge, as thofe that have pradlifed it: The
nature even of earthly pleafures being fuch,
that 'tis the enjoyment only that can make a
man truly knov/ them. No man can fo de-
fcribe the tafte of any delicioub thing to an-
other, as that by it he (liall know the relilli
of it; he muft firfl adualjy tafte of it ; and
fure 'tis much more fo in fpiritual pleafures :
And therefore, he that would fully know the
Sweetncfs and Pleafantnefs of this Duty, let
him fet to the pracPcice, and then his own ex-
perience will be the beft informer. Bur in the
mean time, how very unjuft, yea, and foolifli
is it, to pronounce ill of it before trial } for
men to fay, This is irkfom.e and intolerable,
who never fo much as once offered to try whe-
ther indeed it were fo or no ? Yet by this very
means an ill opinion is brought up of this moft
delightful Duty, and pafTes current among
men: whereas, in all juftice, the teflimony
of it fhould be taken only from thofe who
have tried it ; and they would certainly give
another account of it.
But though the full knowledge hereof be
to be had only by this nearer acquaintance,
yet methinks even thofe, who look at it but
at a diftance, may difcern fomewhat of ami-
ablenefs in it, if no other way, yet at leafi: by
comparing ic with the uneafinefs oi its con-
A a 3 trary.
3 s 8 &)t n^^cle wut^ of ^an.
^•urir.ay trary. Malice and revenge are the moil reft-
XVI. lefs tormenting paflions that can poflefs the
mind of a man ; they keep men in perpetual
ftudy and care how toeffedt their milchievous
purpofes; it difturbs their very fleep, as .So-
/o;?/^;^ obferves, Prov.'iv. i6. T^key Jleep not^
except they have done mij chiefs and their Jlecp
is taken away^ r^nlefs they caufe fome to fulli
Yea, it imbitters all the good things they en-
joy, fo that they have no tafte or relilh of then
A remarkable example of this we have in Fl
man^ who, tho' he abounded in all the greac
nefs and felicity of the world, yet the malice
he had to a poor defpicable man, Mordecai^
kept him from tafting contentment in all this,
as you may fee, £/?/;. chap. v. where, after he
had related to his friends all his profperities,
ver. II. he concludes thus, vcr. 13. Tet all this
availeth me fiothifig, fn long as Ijee Mordecai
the ^^^^ fitting at the Kings gate. On the othei:
fide, the peaceable fpirir, that can quietly pafs
by all injuries and affronts, enjoys a conti-
nual calm, and is above the malice of his ene-
mies; for let them do what they can, they
cannot rob him of his quiet, he is firm as a
rock, which no fcorm-s or Vv'inds can move:
When the furious and revengeful -man is like
a wave, which the lead blaft tofTes and tum-
bles from its place. But, befides this inward
difquiet of revengeful men, they often bring
many'outward calamities upon themfelves ;
they exafperate their enemies, and provoke
them
Duty of Charity. 359
them to do them greater mifchiefs; nay, often- ^unCiai?
times they willingly run themfelves upon the ^ * ■*»
greateft miferies, in purfuit of their revenge ;
to which 'tis ordinary to fee men facrificegoods,
eafe, credit, life, nay, foulitfelf, not caring
what theyfufFer themfelves, fo they may fpite
their enemy; fo ftrangely does this wretched
humour befot and blind them. On the con-
trary, the meek perfon, he often meks his
adverfary, pacifies his anger; ^ fift anfwer
turneth away wrathy faith Solomon^ Prov.xv. i.
And fure there is nothing can tend more to
that end. But if it do happen that his enemy
be fo inhuman, that he mifs of doing that, yec
he is ftill a gainer by all he can fufFer: For,
Firft, He gains an opportunity of exercifing
that moil Chriflian Grace of Charity and For-
givenefs, and fo at once of obeying the Com-
mand, and imitating the Example of his Sa-
viour; which is, to a true Chriftian fpirir, a
mod valuable advantage: And then, Secondly,
He gains an acceffion and increafe to his re^
ward hereafter. And if it be objected, Thac
that is not to be reckon'd into the prefenc
pleafure of the Duty, I anfwer, That the ex-
pedtation and belief of it is; and that alone is
a delight infinitely more ravifhing, than the
prefent enjoyment of all fenfual pleafure can be.
The fourth confiJeration is, the danger of -^'^''^y^^-
not performing this Duty; of which I mighfg^J^"^;
reckon up divers, butl fhall infift only on ih2.x.notforgivt
great one, which contains in it all the refl, and "'•
A a 4 thac
36p 'Wt\t mi^oit put^ oc ffipan.
,;?^»nDan that is the forfeiting our own pardons front
AVI. God, the having our fins againft him kept ftill
on his fcore, and not forgiven. This is a con-
.{ideratipn'that, methinks, Ihould affright us
into good nature ; if it do not, our malice is
greater to our felves than to our enemies: For
aias! what hurt is it poffible for thee to do
lo another, which can bear any comparifcn
V/ith that thou doft thy felf, in lofing the par-
don of thy fins ; which is fo unfpeakable a
ipifchief, th^t the Devil hiqifelf, with all hi*
rnalice, c^pnof wifli a greater : 'Tis all he aims
atj firft, that we may fin, and then, that thofe
lins may never be pardoned j for then he
Icnovvs he has us fure enough; Hell and dam-
nation being certainly the portion of every
tjnpardoned finner, befides all other effects of
Qod's wrath ip this life. Confider this, and
then tell me, what thou hafl got by the highr
eft revenge thou ever ac^edfl upon another ?
*Tis a devilifh phrafe in the mouth of men,
Tliat rei?e?7geisj%veet ; but is it pofiible there
can be (even to the mod diflemperate palate)
any luch fweetnefs in it, as may recompenfe
that everlailing bitternefs that attends it?
'Tis certain, noman inhis wits can, upon fober
j^joging, imagine there is. But, alas! we give
not our felves time to weie;h chinas, but fuifer
our felves to be hurried away with the heat
of an angry humour, never confidering how
dear we mufl pay for it; like the filiy bee,
ihH ia angsr leaves at once her ftin^ and h-c^
life
Duty of Chants. 361
life behind her ; the fting may, perhaps, give^"^^9
fome {hort pain to the flefh it fticks in, but ^^ ^'
yet there is none but difcerns the bee has the
worft of it, that pays her life for fo poor a
revenge : So it is in the greatefl acfl: of our
malice ; we may perhaps leave our fiings in
others, put them to fome prefent trouble, but:
that, compared with the hurt redounds to our
felves by it, is no more than that inconfider-
able pain is to death, nay, not fo muchj be-
caufe the mifchiefs that we bring upon our
fplves are eternal, 10 which no finite thing
can bear any proportion. Remember then,
whenfoever thou art contriving and plotting
a revenge, that thou quite miftakeft the
mark J thou thinkeft to hit the enemy, and
alas! thou woundeft thy felf to death. And
let no man fpeak peace to himfelf, or think
that thefe are vain terrors, and that he may
obtain pardon from God, tho' he give none
to his brethren : For he that is Truth it felf
has a^bred us the contrary. Matt. vi. i^. Jfve
jQrgive not me?! their trefpajfes^ neither will your
■Father forgive your tre/pafjes. And left we
fliould forget the necelfity of this Duty, he
hath inferred it in our daily prayers, where we
make it the condition, on which we beg par-
don from God ; Forgive us our trefpajfes, as we
Jorgtve them that trej'pajs againfi us. Whac
a heavy curfe then does every revengeful per-
fon lay upon himfelf, when he fays this pray-,
cr ? He does, in eftetft, beg God not to forgive
him;
362 ci^e mt)Qlt ^utv of ^^aiTv
^lUitiag him; and 'tis too fure that part of his prayer
XVI, ^iii be heard, he fhall be forgiven juft as he
forgives, that is, not at all. This is yet farther
fee out to us in the parable of the Lord and
the Servant, MaU, xviii. The Servant had
obtained of his Lord the forgivenefs of a vaft
debt, ten thoufand talents, yet was fo cruel
to his feliow-fervant, as to exad: a poor tri-
fling fum of an hundred pence; upon which
his Lord recals his former forgivenefs, and
charges him again with the whole debt. And
thisChrift applies to our prelentpurpofe, 1^.35.
So likewijefhall my heavenly Father do alfo un-
to you^ if ye from your hearts forgive not every
one his brother their trefpafj'es. One fuch a(ft
of uncharitablenefs is able to forfeit us the
pardon God hath granted us ; and then all our
fins return again upon us, and (ink us to utter
ruin. I fuppofe it needlefs to heap up more
teftimonies of Scripture for the truth of this;
thefe are fo clear, as may furely ferve to per-
fuade any man, that acknowledges fcripture,
of the great and fearful danger of this fin of
uncharitablenefs. The Lord pofTefs all our
hearts with fuch a juil fenfe of it, as may
make us avoid it.
'Cratitude The laft confideration I fliall mention, Is
t9 God. jI^^j. of Gratitude. God hath fliewed wonder-
ful mercies to us; Chrift hath fuffered heavy
things to bring us into a capacity of that mer-
cy and pardon from God: And fhall we noc
then think our felves obliged to fome returns
of
Duty of Charitv. 363
of rnankfulDefs? If we will rake the Apoftle's-5>yi|^ay
judgment, he tells us, 2 C^r. V. 15. That fmce ^^^•
Chri/i died for us all^ 'tis but reafoiiable that
wc Jljould 720t heno^forth live unto our felves^
but u72to him that died 'for us. Indeed, were
every moii^ent of our life confecrated to his
immediaLe fervice, 'twere no more than com-
mon Gratitude requires, and far lefs than fuch
ineftimable benefits deferve. What a (hame-
ful unthankfulnefs is it then, to deny him fo
poor a fatibfadion as this, the forgiving our
brethren ? Suppofe a man, that were ranfom-
ed eiiher from death orflavery, by the bounty
and fufferings of another, fhould upon his
releafe be charged by him, that fo freed him,
in return of that kindnefs of his, to forgive
fome flight debt, which was owing him by
fome third perfon ; would you not think him
the unthankfuileft v/retch in the world than
fnould refufe this to fb great a benefa(ftor ?
Yet fuch a wretch, and much worfe, is every
revengeful perfon: Chrift hath bought us out
of eternal flavery, and that not with corrup-
tible thi?igSy asfilver.andgoldy but ivith his
oitn ?noJl precious bloody 1 Pet. i. 18, 19. and
hath earneftly recommended to us the love of
our brethren, and that with the moft moving
arguments, drawn from the greatnefs of his
love to us: And if we fl:iall obftinately refufe
hmi in lo juft, fo moderate a demand, how
unfpeakable a vilenefs is it ? And yet this we
do downright, if we keep any malice or
grudge
364 ci^e m^olt ^mv ot S^an.
^uioan grudge to any perlbn whatfoever. Nay, far-
^^^' ther, this is not barely an unthankfulnefs, but
there is alfo joined with it a horrible contempt
anddefpifing of hjm. This peace and unity
of brethren was a thing fo much prized and
valued by him, that, when he was to leave the
world, he thought it the mbO: precious thing
he could bequeath; and therefore left it by
way of legacy to his Difciples, Jobn xiv. 27.
Peace I leave with you. We ufe to fet a great
value on the flighteft bequefts of our dead
friends, to be exceeding careful not to lofc
ihem > and therefore, if we wilfully bangle
away this fo precious a legacy of Chrift, 'tis
a plain lign we v/ant that love and efteem of
him, which we have of our earchly friends;
and that we defpife him, as well as his legacy.
The great prevailing of this fin of unchari-
tablenefs has made me fland thus long on thefe
confiderations for the fubduing it. God grant
they may make fuch imprejjion on the reader^ as
may be available to that purpofe I
i fliall only add this one advice, That thefe,
or whatfoever other remedies againfl this fin,
m.uft be t?fed timely: 'Tis ofc-times the fru-
ftrating of bodily medicines, the applying
them too lare j and 'tis UiUch oftner fo in fpiri-
lual. Therefore, if it be pofiible, let thefe and
*fl,gg^a the like confideratiqns be fo conflantly and
rifingof habitually fixed in thy heart, that they may
Rancour frame it to fuch mecknefs, as may prevent all
%/fS' rifings of Rancour or Revenge in thee: For it
'■■■■■ ■ k
Duty of Charity. 365
is much better they fliould ferve as armour to.5>unv?au
prevent, than as balfam to cure the wound. ^^1.
But if this paffion be not yet fo fubdued in
thee, but that there will be fome flirrings of
it, yet then be fure to take it at the very firfl
rife, and let .not thy fancy chew, as it were,
upon the injury, by often rolling it in thy
mind ; but remember betimes the foregoing
confiderations, and withal, that this is a rimd
and feafon of trial to thee, wherein thou mayft
jQiew thou haft profited in Chrift's fchool ;
there now being an opportunity offer'd thee
either of obeying and pleafing God, by paf-
fing by this offence of thy brother, or elfe of
obeying and pleafing Satan, that lover of dif-
cord, by nouridiing hatred againft him. Re-
member this, I fay, betimes, befofe thou be
inflamed ; for if this fire be thoroughly kind-
led, it will caft fuch a fmoak as will blind
thy reafon, and make thee unfit to judge,
even in this fo very plain a cafe, Whether it
be better, by obeying God, to purchafe to thy
felf eternal blifs, or, by obeying Satan, eter-
nal torments. Whereas, if thou put the que-
ftion to thy felf, before this commotion and
difturbance Oi mind, 'tis impofTible but thy
underftanding mufl pronounce for God j and
then, unlefs thou wilt be fo perverfe, that thou
wilt deliberately choofe death, thou wilt fure-
ly pra(^"tife according to that fenrence of thy
iinderftanding. I fliall add no more on this'
iirft part of Charity, that of the Aftedlions.
i 1 pro-
"366 €f)z v^i)oU W>uti^ of ^an.
il)unDflj? I proceed now to that of the Adions : And
XVI. tj^is indeed is it whereby the former mufl; be
C/^^r/^ z>approved. We may pretend great Charity
the Mil- ^iti^inj butif none break forth in the Adions,
we may fay of that love, as St. "James doth of
the faith he fpeaks of, that it is dead. Jam. ii,
20. It is the loving in deed that mud approve
cur heart sbejore God, i John. iii. 18. Now this
love in the Adtions may iikewife fitly be di-
flributed, as the former was, in relation to the
four diftindt capacities of our brethren, their
fouls, their bodies, their goods, and credit.
Tovcards The foul, 1 formerly told you, may be con-
theMind {^Jered either in a natural or fpiricual fenfe;
Nei^h- and in both of them Charity binds us to do
hour. all the good v/e can. As the foul {ignifies
the Mind of a Man, fo we are to endeavour
the comfort and refrefhment of our brethren,
defire to give them all true caufe of joy and
chearfulnefs j efpecially when we fee any un-
der any fadnefs or heavinefs, then to bring
cut all the cordials Vv'e can procure, that
is, to labour by all Chriftian and fit means to
chear the troubled fpirits of our brethren, to
comfort than that are in any heavinefs, as the
Apoflie fpeaks, 2 Cor, \, 4.
His Soul. But the foul in the fpiritual fenfe is yet of
greater concernment j and thefecuringof that
is a matter of much greater moment than the
refrelliing of the mind only ; in as much as the
eternal forrows and fadneffes of Hell exceed
the deepefl forrov/s of this life : and there-
fore,
Duty of Charity. 367
fore, though we muft not omit the former, yfjuiiDaj
yet on this we are to employ our moft zealous ^^^*
Charities; wherein we are not to content our
felves with a bare wifliing well to the Souls
of our brethren; this alone is a fluggifh fore
of kindnefs, unwordiy of thofe who are to
imitate the great Redeemer of Souls, who
did and fuffered fo much in that purchafe :
No, we mud add alfo our endeavour to make
them that we wifh them. To this purpvofe
it were very reafonable to propound to our
felves, in all our converfings wirh others, that
one great defign of doing fome good to xheir
Souls. If this purpole v/ere fixed in our
minds, we (hould then difcern perhaps many
opportunities, which now we overlook, of
doina; fomethins: towards it. The brutiih lo;-
norance of one would call upon thee to endea-
vour his inftru(5lion ; the open fin of another,
to reprehend and admonifh him ; the faint and
weak virtue of another, to confirm and encou-
rage him: Everyfpiritual want of thy brother
may give thee fome occafion of exercifing
fome part of this Charity ; or if thy circum-
flancesbefuch, that, upon fober judging, thou
think it vain to attempt anything thy ieli, as
if either thy meannefs, or thy unacqaainted-
nefs, or any the like impediment, be like to
render thy exhortations fruitlefs, yet if thou
art induftrious in thy Charity, thou mayeffc
probably find out fome other inftrument, by
whom to do it more fuccefsfully. There can-
not
368 ciie miinU IBntv Of ^aii.
^iri/av: not be a nobler Itudy, than how to benefic
^Vi' mens Souls: And therefore, where ri^e dire<ft
means are improper^ 'tis fie v/e (lieold whec
our wits for attaining of others. Indeed 'tis
a (liame we fliould nor as induflrioufiy con-
trive for this great fpiritual concernment of
others, as we do for every worldly trifling in-
tered: of our own ; yet in them we are un-
wearied, and try one means after another, till
we compafs our end. But if, after all our
ferious endeavours, the obftinacy of men do
not fuffer us, or themfelves rather, to reap
any fruit from them ; if all our wooings and
intreatings of men, to have mercy on their
own Souls, will not work on them, yet be fure
to continue f^ill to exhort by thy example :
Let thy great care and tendernefs of thy own
Soul pre'ach to them the value of theirs, and
give not over thy compaffions to them j but
with the prophet, yer.xiu. ly. Let thy Soul
"joeep injecretfor them\ and with the Pfalmifl,
Let ringers of waters run down thine eyes, be-
caufe they keep not God's law, Pfal. cxix. 136.
Yea, with Chrifl himfelf, weep over \}c\Q,vc\,who
will not know the things that belong to their
peace, Luke xix. 42. And when no importu- ■
nitieswith them will work, yet even then ceafe
not to importune God for them, that he will
draw them to himfelf Thus we fee Samuel,
when he could not diffuade the people from
that finful purpofe they were upon, yethepro-
fcfiesnotwithfianding, that he will not eea<c
praying-
T)uty of charity. 369
praying for them ; nay, he looked on it as fo. ^unDai;
much a Duty, that it would be fin for him to XVI.
omit it; God forbid^ fays he, that I jljould fm
againft the Lord^ i?2 ceajing to pray for yoii^
I Sam. xii. 23. Nor (hall we need ro fear thac
our prayers will be quite loft; for if they pre-
vail not for thofe for whom we pour them
out, yet, however, they will return into our
own bofoms, P/al.xxxv. i^. weihallbefure
not to mifs of the reward of that Charity.
In the fecond place, We are to exercife thhC^anfy hi
adtive Charity toward the Bodies of our neigh-'J-^^y
hours: We are not only to compaffionate their
pains and miferies, but alfo to do what we
can for their eafe and relief. The good Sa-
maritan^ Luke x. had never been propofed as
our pattern, had be not as well helped as pi-
tied the wounded man. 'Tisnot good wifhcs,
no, nor good words neither, that avail in fuch
cafes, as St. yn?nes tells us, If a brother or fifter
he naked, and defittute of daily food ^ and one
of you fay unto thefn^ Depart in peace ^ be ye
ivarmed and filled'-, ?iotwithJlanding ye give hinl
not thofe things that are needful to the body,
imhat doth it profit? Jam. ii. 15, 16. No fure,
it profits them nothing in refpe^ of their Bo-
dies ; and it will profit thee as little in refped:
of thy Soul : It will never be reckoned to thee
as a Charity. This relieving of the bodily
wants of our brethren, is a thing fo ft rid:ly re-
quired of us, that we find it fet down,Mi7AxxVd
as the cfpccial thing we ftiall be tried bv at th-s
1 B b ' ua
;f)iinann laft day, on the omiffion whereof is grounded
■^VI. that dreadful fentence, iJ^r. 41. Depart from
me^ ye curfed, into enjerlaftingjire^ prepared for
the Devil aitd his angels. And if it {hall now
be alked, M'hat are the particular ads of this
kind, which we are to perform ? I think we
cannot better inform our felves, for the fre-
quent and ordinary ones, than from this Chap-
ter, where are fet down thefe feverals. The
gimng meat to the kungr)\and drink to the thir-
jly, harbouring the jir anger ^ clothing the naked,
and 'lifting thefick and imprifoned\ by which
infitiij^ is meant, not a bare coming to fee
them, but fo coming, as to comfort and re-
lieve them 5 for otherwife it will be but like
the Levite in the Gofpel, Luke x. who came
and look' don the nvcundedman^ but did no more -y
which will never be accepted by God. Thefe
arecommon and ordinary exercifes of thisCha-
rity, for which we cannot want frequent op-
portunities. But befides thefe, there may fome-
times, by God's efpecial providence, fall into
our hands occafions of doing other good offi-
ces to the Bodies of our neighbours ; we may
fometimes find a wounded man, with the Sa-
maritan^2iX\^ then 'tis our Duty to do as he did ;
we may fometimes find an innocent perfon
condemned to death, as Sufanna was, and then
are with Daniel to ufe all poflible endeavour
for their deliverances. This cafe Solomon feems
•to refer to, Prov.xxXv. 1 1, 12, If thou forbear
iO deliver birn that is drawn unto death, and
■ ■ them
■» I ' ■ — ■
Duty of Chffrity. 371
the?n that are ready to be /lain : If thou jayeli , •'•uii^flu
heboid^ ive know it not : Doth not he that ton- XV I.
dercth the hearty confider ? and he that keepetb
thy foul ^ doth noi. he knoiv it? Shall not he ren-
der to evej-y man according to his deeds ? We a re
not lightly to put off the matter with viin ex--
cufes, but to remember, that God, who knows
our mod fecret thoughts, will feverely exa-
mine, whether we have willingly omitted the
performance of fuch a Charity. Sometiaies
again (nay, God knows, often now-a days) we
may fee a man, that by a courfe of intempe-
rance is in danger todeftroyhishealth, tofhor-
ten his days; and then it is a doe Charity, noc
only to the Soul, but to the Body alfo, to en-
deavour to draw him from it. It is impoffibie
to fet down all the poiTible acts of this corporal
Charity, becaufe there may fometimes happen
fuch opportunicie?, as none can forefce: We
are therefore always to carry about us a fe-
rious refolution of doing whatever good of
this kind we (liall at any time difcern occa-
fion for ; and then whenever that occadon is
offer'd, v/e are to look on it as a call, as ic
were from Heaven, to put that refolution in
practice. This part of Charity feeras to be fo
much implanted in our natures, as we are men,
that Vv/e generally account them not only un-
chriflian, but inhuman, that are void of it;
and therefore I hope there will not need much
pc fuafion to it, fince our very nature inclines
Ub : But certainly that very confideration will
B b 2 ferv«
372 -0:1)0 !JB]^ole 5©ut^ of ^an.
;§>untiau ferve hugely to increafe the guile of ihofe that
XVI. are wanting in it: For fince this command is
fo agreeable even to flefh and blood, our dif-
obedience to it can proceed from nothing but
a flubbornnefs and refiftance againft God,
who gives it.
SUNDAY XVII.
Of Charity\ Alms-giving^ &c. Of Charity in
refpeB of our Neighbour's Credit ^ &c. Of
Peace-making. Of going to Law. Of Cha^
rity to our Enemies^ &c.
Charity in^Qdi. I. f^ 1 H E third way of exprefling
re/pea of ■ j^jg Charity is towards the
iheGoods. JL GoodsorEftateofourNeigh-
hour : We are to endeavour his thriving and
profperity in thefe outward good things ; and to
that end, be willing to affifl and further him
in all honefl ways of improving or preferving
them, by any neighbourly and friendly office.
Opportunities of this do many times fall out.
A man may fometimes, by his power or per-
fuafion, deliver his Neighbour's Goods out of
the hands of a thief or oppreiTor j fometimes
again, by his advice and counfcl, he may fet
him in a way of thriving, or turn him from
fome ruinous courfe ; and many other occafions
there may be of doing good turns to another,
^vithout any lofs or damage to our felves; and
*ro-wards then v/e are to do them even to our rich
fhsR'.ch. Neighbours, thofe that are as wealthy (per-
haps
Of Ahns- giving, &c. 373-
haps much more fo)"as our felves ; for though. t>unDan
Charity do not bind us to give to thofe that^* ■^''
want lefs than our felves, yet whenever we
can further their profit, without leflening
our own ftore, it requires it of us : Nay, if
the damage be but light to us, in comparifon
of the advantage to him, it will become us
rather to hazard that light damage, than lofe
him that greater advantage.
2. But towards our poor Brother Charity 7oaiw</.-
tics us to much more ; we are there only iq^^^^'"'
confider the fupplying of his wants, and not
to ftick at parting with what is our own, to re-^
lieve him, but, as far as we are able, give freely
what is necefiary to him. This Duty of Alms*
giving is perfe(flly neceffary for the approving
our love not only to men, but even to God
himfelf, as St. yo)6« tells us, j John in. ly*
Whofo hath this world's good, andfeeth bin
brother have needy and jJmtteth up his bowels
of compajjionjrom him^ how dwelleth the love
of God in him .? 'Tis vain for him to pretend to
love either God or man, who loves his money
fomuchbetter,thathe will fee his poor brother
(who is a man, and bears the image of God)
fuffer all extremities, rather than part with
any thing to relieve him. On the other fide.,
the performance of this duty is highly accep-
table with God, as well as with men
3.'Tis caird,i7<?<^.xiii. i6. A facrifice where-
with God is well pleafed: And again,F^//.iv. i §,
$t, Paul calls their Alms to him, Afacrificeac-
B b 3 ceptable^
374 ^^lie UBliole ?2;utt of ^an.
#ui^' cepttiU: r , ler// ph'^finq to God: And the Church
X^i" narh always look'd on it as fuch, and therefore
joined ir with the folemnefl parr of worfliip,
the holy Sacrament. But becaufe even facri-
fices themfclvc-, Under rhe law, were often
iT)ade unacceptable, by being maimed and ble-
miOied, ir will here be necefTary to enquire
what are rhe duequalifications of this facrifice.
Mofi-vesof 4. Of thefe there are fome that refped: the
yijms- Motive, fome the Manner of our giving. The
giving. jYlorive may be three-fold, refpecSting God, our
neighbour, and our felves. That which re-
fpeds God, is obedience and thankfulnefs to
liim : He has commanded v/e fliould give
Alms, and therefore one fpecial end of our do-
ing fo miift be the obeying that precept of his.
And it is from his Bountyalone that we receive
all our plenty, and thisis the propereft way.of
exprefiing our thankfulnefs for it ; for as the
Pfahniji laith. Our Goodnefs extend^th not unto
G^^,Pfal,xvi.2.That tribute which we defire to
pay out of oureflates, wecannotpay to hisPer-
fon : 'Tis the Poor that are, as it were, his proxy
and receivers) and therefore, whatever we
fhouldjby way of thankfulnefsjgive back again
unto God, our Alms is the way of doing it. idly^
In rerpe(ft of our neighbour, the Motive muft
be a true love and compalHon to him, a ten-
der fellow-feeling of his wants, and defire oi
his comfort and relief. 3^/)', \\\ refpedt of our
felveF, th^ Motive is to be the hope of that
cLernai Reward promifed to this performance.
Thi5
Of AlmS'^ivmg, &c. 375
This Chrifl: points out to us, when he bids us^«yj^9
lay up our treajure in Heaven^ Mar. vi. 20. and-^ * ^^
to make m friends of the mammon of nnrighte-
oufnefs^ that they way receive us into everlajling
haif}tatiomyhukexvi.g.th3.t is, by a charitable
difpenfing of our temporal goods to the poor,
to lay up a flock in Heaven, to gain a title to
thofe endlefs felicities, which God hath pro- ,
raifed to the charitable ; that is the harveft we
niuft expecfl of what we fow in thefe works of
mercy, which will be fo rich, as would abun-
dantly recompenfe us, tho' we (hould, as the
Apoftle fpeaks, i Cor.xiii. 3. bejiow all our goods
to feed the poor. But then we muft be fure we
make this our fole aim, and nor, inftead of
this, propofe to our felves the praife of men,
as the motive of cur Charity ; that will rob us
of the other. This is exprefly told us by Chrift,
Matt. vi. They that fet their hearts on the cre-
dit they (hall gain with men, mud take th'ac
as their portion, ver. 2. Verily I fay unto you
they have their reward'. They choofe, it feems,
rather to have men their paymafters, than
God, and to them they are turned off; that
little airy praife they get from them, is ail the
reward they muft exped: ; Te have no reward
of my Father which is in Heaven^ ver. i. We
have therefore need to watch our hearts nar-
rowly, that this deiire of vain-glory fteal not
in, and befool us into that miferable exchange
of a vain blaft of mens breath, for thofe fub-
flantial and eternal Joys of He.iven.
B b 4 5. lu
;^un-iian £. In the fecond place we mufl take care of
X,VII. our Alms-giving, in rerpedt of the Manner ;
and in that, firft, we muft give chearfully.
Ji/^w;f>- c/'Men ufualiy value a fmall thing, that is given
■^^'^j'g^- chearfully, and with a good heart, more than
a much greater, that is wrung from a Man
with grudging and unwillingnefs j and God
ChearfuUy\% of the fame mind, he \ovtS2ichearful giver ,
2 Cor. ix. 7. which the Apoftle makes the rea-
fon of the foregoing Exhortation of nozgivhig
grudgingly ^ or as ofne(:eJJit)\ ver. 6. And fure 'tis
r.o unreafonable thing that is herein required
of us J there being no duty that has, to human
nature, more of pleafure and delight, unlcfs it
be where covetoufnefs or cruelty have quite
worked out the man, and put a ravenous beaft
in his ftead. Is it not amofl ravi(hing pleafure
to him that hath any bowels, to fee the joy
that a feafonable Alms brings to a poor wretch?
how it revives, and puts new fpirits in him,
ibac was even finking r Certainly, the moft
fenfual creature alive knows not how to be-
llow his money on any thing that fhall bring
him in fo great a delight: and therefore me-
thinks it (hould be no hard matter to give,
not only without grudging, but even with a
great deal of alacrity and ehearfulnefs, it be-
^hefear of\^% the fetching in of pleafure to our feives.
impoveri/h- 6, There is but one obje(5tion can be made
/; ""/ ■. gsainfl this, and that is, that the danger of
-uainand impoverilliing one's felf by what one gives,
iTT.pous. lY^^y jai^e gff ^i^at pleafure, and make men ej-
theJT
rher not give at all, or not lo chearfully.-^un&an
To this I anfwer, That firft, were this hazard ^^-^^v,
never fo apparent, yet, it being the command
of God, that we fliould thus give, we are yet to
obey chearfully, and be as well content to part
with our goods in purfuance of this duty, as
we are many times called to do upon Tome 0-
ther. In which cafe Chrift tells us, He that for-
fakes not ail that he hathy cannot be his difciple,
7. But, fecondly, this is fure a vain fiippo-
fition, God having particularly promifcd the
contrary to the charitable, that it (liall bring .
bleffings on them,even in thefe outward things:
T/v liberal foul jh all be made fat ; and he that
watereth, fhall be watered aljo himfelf Prov.
xi. 25. He that giveth to the poor ftj all not lack^
Prov.xxviii. 27. And many the like texts there
are, fo that one may truly fay, this objediou
is grounded in direct unbelief. The fliort of it
iSjWedarenottruflGodforthis. Giving to the
poor is directly the putting our wealth into his
hands: He that gi'veth to the poor, lendetb unto
the Lord, Prov. x'lx. 17. and that too on folemn
promife of repayment, as it follows in thac
verfe, 'that which he hath givenwill he pay him
again. It is, amongftmen, thought a great dif-
paragement when we refufe to trull them ;
it Ihews, we either think them not fufficient,
or not honeft. How vile an affront is it then
to God thus todiftruft him? Nay, indeed, how
horrid blafphemy,todoubt the fecurity of that,
for which h^ hath thus expreily pad hi$ word,
378 -©i&e mt)olt U'Utv of ^an.
;&unciap who is Lord of all, and therefore cannot be
aVII. infufficient ; and who is the God of truth, and
therefore will not fail to make good his pro-
mife ? Let not then that infidel fear of future
want contrad: and fliuc up thy bowels from
thy poor brother; for tho' he be never like-
ly to pay thee ; yet God becomes his furety,
and enters bond with him, and will mofl affu-
redly pay thee with increafe. Therefore, it is
fo far from being damage to thee thus to give,
that it is thy great advantage. Any'man would
rather chufe to put his money in fome fure
hand, where he may both improve, and be
certain of it at his need, than to let it lie un-
profitable by him, efpecially if he be in dan-
ger of thieves, or other accidents, by which
he may probably lofe it. Now alas ! all that
we poflefs is in minutely danger of lofing : In-
numerable accidents there are, which may, in
an inftant, bring a rich man to beggary. He
that doubts this, let him but read the ftory of
jfolf, and he will there find an example of it.
And therefore, what fo prudent courfe can we
take for our wealth, as to put it out of the
reach of thofe accidents, by thus lending it to
God, where we may be fure to find it ready
at our greateft need, and that, too with im-
provement and increafe? In which refpedt ic
isthattheApofllecompares AlmstoSeed,2C(?r.
ix.io. We know it is the nature of Seed that is
fown, to multiply and increafe ; and fo do all
pur ai^s of mercy, they return not fingie and
naked
Of Ahns-pjving, Sec. 379
naked to us, but bring in their {heaves with't^w"^^?
them, a moft plenteous and bountiful harveft.-^^-^-^'
God deals not with our Alms, as we too often
do with his graces, wrap them up in a nap-
kin, fo that they {hall never bring in any ad-
vantage to us, but make us moft rich returns j
and therefore we have all reafon moft chear-
fully, yea, joyfully to fet to this duty, which
we have fbch invitations to, as well in refped:
of our own interefts as our neighbours needs.
8. Secondly, We muft sive feafonably. It^'"'^f/^«'
IS true, indeed, there are lome 10 poor, that
an Alms can never come unfeafonably,becaufe
they always want ; yet even to them there
may be fome fpecial feafons of doing it to their
greater advantage ; for fometimes an Alms
may not only deliver a poor man from fome
prefent extremity, but, by the right timing of
ir, may fet him in fome way of a more com-
fortable fubfiftence afterwards. And for the
moft, I prefume, it is a good rule, to difpenfe
what we intend to any, asfoon as may be; for
delays are hurtful oftentimes both to thern
and our felves. Firft, as to them, it is fure ''
the longer we delay, the longer they groan
under the prefent want ; and after we have
deligned them a relief, it is in fome degree a
cruelty to defer beftowing of it; for fo long we
prolong their fufFerings. You will think hirri
a hard-hearted phyfician, that, having a cer-
tain cure for a man in pain, fliould, when he
might prefently apply it,make unnecefLiry de-
lays,
380 c^e !^ft oie laut^ of ® an*
;§uTiDfly lays, and fo keep the poor man flill in tor-
jLVU, ^ure: And the fame it is here; we want of the
due compaflion, if we can be content our poor
brother fhould have one hour of unneceflary
fufFering, when we have prefent opportunity
of relieving him. Or if he be not in fuch an
extremity of want, yet whatever we intend
him for his greater comfort, he lofes fo much
of it, as the time of the delay amounts to.
Secondly, in refpedl of our felves, 'tis ill to
defer j for thereby we give advantage to the
temptations either of Satan, or our own co-
vetous humour, to difTuade us from it. Thus
3t fares too often with many Chriftian duties j
for want of a fpeedy execution our purpofes
cool, and never come to act ; fo many refolve
they will repent, but, becaufe they fet noc
immediately upon it, one delay fucceeds ano-
ther, and keeps them from ever doing it at
all. And fo 'tis very apt to fall out in this
cafe, efpecially with men who are of a cove-
tous temper ; and therefore they, of all others,
fhould not truft themfelves thus to delay.
fruder.tiy, 9- Thirdly,We fhould take care to give pru*-
dently ; that is, to give moft where it is mod
needed, and in fuch a manner, as may do the
receiver moft good. Charities do often mif-
carry for want of this care ; for if we give at all
adventures to all that feem to want, we may
fometimes give more to thofe, whofe floth
and levvdnefs is the caufe of their want, than
TO thofe who beft deferve it 5 and fo both en^r
courage
Of Alms-gi'vi?!^^ &c. 381
courage the one in their idlenefs, and difable-^untmn
our felves from giving to the other : Yet, I^vIL
doubt notjfuch may be the prefent wants,even
of the moft unworthy, that we are to relieve
them ; but where nofuchpreffing need is, we
ihall do beft to chufe out the fitter objed:s of
Charity, fuch as are thofe, who either are not
able to labour, or elfe have a greater charge
than their labour can maintain. And to thofe
our Alms fhould be given alfo in fuch man-
ner, as may be moft likely to do them good ;
the manner of which may differ according to
thecircumftances of their condition: It may to
fome be beft perhaps to give them by little
and little; to others, the giving it all at once
may tend more to their benefit ; and fome-
times a feafonable loan may do as well as a
gift, and that may be in the power fometimes
of thofe who are able to give but little. But
when we thus lend on Charity, we muft lend
freely, without ufe ; and alfo with a purpofe,
that if he fhould prove unable to pay, we will
forgive fo much of the principal, as his needs
require, and our abilites will permit. They
want much of this Charity, who clap up poor
debtors in prifon, when they know they have
nothing to anfwer the debt, which is a greac
cruelty, to make another miferable, whea
nothing is gained to our felves by it.
10. FourthIy,We fhould give liberally: We
muft not be firait-handed in our Alms, and
give by fuch pitiful fcantlings, as will bring
almoft
382 'gp^e r^^oie IBnty of ^an.
^untjay almoft no relief to the receiver, for that is a
XVll. l^ind of mockery ; 'tis as if one (hould pretend
to feed one that is almoft famifhed, by giving
him a crumb of bread : Such doles as that
would be moft ridiculous ; yet I fear 'tis too
near the proportion of fome mens Alms. Such
men are below thofe difciples we read of, who
knew only the baptifm of John : for 'tis to
be obferved, that Job?! Baptiji, who was but
the fore-runner of Chriji^ makes it a fpecial
part of his doctrine, that he that hath two coats^
jhould impart to him thathathnone, Luke iii. 1 1.
He fays not, He that hath fome great ward-
robe, but even he that hath but two coats,
muft part with one of them: From whence
"we may gather, that whatfoever is above (not
our vanity, but) our need, (hould thus be
difpofed of, when our brethrens neceffity re-
quires it. But if we look into the firft time of
the Gofpel, we (liall find Chriftianity far ex-
ceeded this proportion ofJohuSj the converts
affigned not a part only, but frankly gave all
totheufeoftheBrethren^^di'?^ iv. And tho' that,
being upon an extraordinary occalion, will be
no meaiure of our conftanc pradlice,yet it may
lliew us how prime and fundamental a part of •
Chriflianity this of Charity is, that at the ve-
ry firft founding of the Ciiurch fuch vaft de-
grees of it were pracftifed ; And if we farther
confider what precepts of love are given us in
the Gofpel, even to the laying down our lives
for the brethren J i John iii. i6. we cannot ima-*i
gins
0/ Alms-giving^ &c. 383
glne ourgoods are, in God's account, fo much^ujli^a?
more precious than our lives, that he would-^^-^^* ,
command us to be prodigal of the one, and
yet allow us to be Iparing of the other.
1 1. A multitude of arguments might b©
brought to recommend this bounty to all thac
profefs Chrift : I fhall mention only two,
which I find ufed bv Sr. Paul to x.h^ Corinthi-
ans, on thisoccafion, tbefirll is theexampleof
Chrift, 2C(?r.viii 9, For ye know the grace of our
Lord yejiis Chri/t. who though he was rich^ yet
for your fakes he htcamepoor, that ye through hii
poverty might he rico, Chrid emptied himfelf
of all that glory ani greamcfs he enjoved in
Heaven with his Faiher, and fubmitted him-
felf to a life of much meanncis and poverty,
only f^ r'"'rich us : And therefore, for fliame,
let us iif- grudge to empty our coffers, to
' leffcn iomewhat of our heaps, to relieve his
[ poor members. The fecond is the expe(5tatioii
' ot reward, which will be more or lefs, accord-
: ing to thedegrees of our Alms, 2Cor.'ix. 6. He
that foweth fparingly^fjallreap fparinply\andhe
that foweth bountifully^ fall reap bountifully.
We think him a very improvident huiband-
man, that, to fave a little feed atprefent, fows
fo thin, as to fpoil his crop. And the fame fol-
ly 'twiil be in us, if by the fparingnefs of our
AlmSjWe make our felves a lank harveft here-
after, lofe either all, or a great part of thofe re- •
wards, whichGod hath provided for the liberal
Alms-giver. What is the proportion which
I . may
. 3 84 ^^g mf)QU H^uty of a^sn*
^uuca^i may be called a liberal giving, 1 Ihall not un-
iXVlI. dertake to fet down, there being degrees even
in liberality: One may give liberally, and yet
another give more liberal than he. Befides,
liberality is to be meafured, not {o much by
what is given, as by the ability of the giver/
A man of amean eftate may give lefs thanone
of a great, and yet be the more liberal perfon ;
becaufe that little may be more out of his,
than the greater is out of the other's. Thus
we fee Chrift pronounces the poor widow to
have given much jnore to the trea/iiry, than all the
rlchmen^ Lukexxi. 3. not that her two mites
were more than their rich gifts, bur that it
was more for her, (he having left nothing be-
hind, whereas they gave out of their abun-
dance, what they might eafily fpare. Every
man muft herein judge for himfelf ; we fee the
Apoflle, tho' he earneflly prefs the Corinthiam
to bounty, yet prcfcribes not to them how
much they (hall give, but leaves that to their
- own breafts, 2 Ccr.ix.7. E,very man according
as hepurpcjeth in his hearty Jo let him give. But
Jet us ftili remember, that the more we give
(^provided we do not thereby fail in the fup-
port of thofe that mod immediately depend
on us) the more acceptable it will be to God,
and the more rewardable by him. And to
fecure the performance of the duty of Almf-
giving (whatever the proportion be) we may
do very well to follow the advice St. Pi7?^/gives
thQ Corinthians in this matter^ i Cor. xvi.z.Upoiz
the
Duty of Charity. 38^
the fir/l day of the %veek let every one of you A^^'^.niDag
by him inftore^ as God hath projpered him. If-^vll.
men would do thus, lay by lomewhat weekly
in ftore for this work of Charity, it were the
fureft way noc to be unprovided of fomewhac
to give, when an occafion offered itfelf j and
by giving fo by little and little, the expence
would become lefsfenfible, and fo be a means
to prevent thofe grudgings and repinings,
which are apt to attend men in greater dif-
burlements : And lure this were in other re-
fpe(5ls aifo a very proper courfe ; for when a
tradefnian cafts up his weekly account, and
fees what his gains have been, 'tis of all others
the mod feafonable time to offer this tribute
to God, out of what he hath by his bleiling
gained. If any will fay, they cannot fo well
weekly reckon their Gains, as by longer fpaces
of lime, I fhall not contend with them for
that precife time, let it be done monthly or
quarterly, fo it be done. But that fomewhac
lliould (till be laid by in bank for thefe ufes.
Bather than left loofe to our fudden Charities,
is fure very expedient ; and I doubt not who-
ever will make trial of it, will upon expe-
rience acknowledge ic to be fo.
12. The fourth exercife of our Charity isC^anty in
towards the Credit of our neighbour : And^'f-^^'^jC
r . . , ^- - thi Credit.
or this we may have many occahons, lome-
times towards the innocent, and fomecimesalfo
towards the guilty. If one, whom we know
to be an innocent perfon, be flandered, and tra-
C c duced ;
^unDflii duced j Charity binds us to do what we may,
XVII. for the declaring his innocency, and deliver-
ing him from that falfe imputation; and that
not only by witneffing, when we are called to
it, but by a voluntary offering our teftimony
on his behalf: Or, if the accufation be not
before a court of jullice, and fo there be no
place for that our more folemn teftimony, but
that it be only a ilander toffed from one to
another, yet even there we are to do what we
can to clear him, by taking all occafionspub-
lickly to declare what we know of his inno-
cency. But even to the guilty there is fome
Charity of this kind to be performed, fome-
times by concealing the fault, if it be fuch,
that no other part of Charity to others make
it neceflary to difcover ir, or it be not fo no-
torious, as that it will be fure to betray it felf.
The wounds of reputation are of all others,
the moft incurable ; and therefore it may well
become Chriftian Charity to prevent them,
even where they have been deferved ; and
perhaps fuch a tendernefs in hiding the fault
may fooner bring the offender to repentance,
if it be feconded (as it ought to be) with all
earneilnefs of private admonition : But if the
■ fault be fuch that it be not to be concealed,
yet ftill there may be place for this Charity,
in extenuating and leffening it, as far as the
circumftances will bear j as if it were done fud-
denly and rafhly, Charity will allow fome
abatement of the cenfure, which would be-
long
— . ■ 4
Duty of Charity. 387
long to a defigned and deliberate a(fl; and fo.^un?ia?
proportionably in other circumftances. But-^^-**?
the moft frequent exercifes of this Charity
happen toward thofe, of whofe either inno-
cency or guilt we have no knowledge, but
are by fome doubtful actions brought under
fufpicion: And here we mufl remember, that
it is the property of love, not to think evil,
to judge the befl j and therefore we are both
to abftain from uncharitable conclulions of
them our felves, and as much as lies in us, to
keep others from them alfo, and fo endeavour
to preferve the Credit of our neighbour ;
which is oftentimes as much fhaken by un-
juft fufpicions, as it would be by the trued
accufation. To thefe cafes, I fuppofe, belongs
that precept of Chrift, Matt, vii, i. Judge not:
And when we confider how that is backed in
the following words, that ye be not judged^
we (hall havecaufe to believe it no luch light
matter as the world feems to account it :
Our unmerciful judging of others will be paid
home to us, in the ftn(^ and fevere judgment
of God.
13. I have now gone through this active ^'^^-^'^f^^?^
Charity, as it relates co the four feveral capa- -.^J^^'^J'^'^*
cities of our brethren, many of the particularsy^-'^?/, «<f?f
whereof were before briefly mentioned, whtn°f7"^^'^
we fpakeof Juftice. If any think it improper,'^
that the fame acfts (hould be made pare of
Juftice and Charity too, I fliall defire them
to confider, that Charity being by Chrift's
C c 2 com-
3 8B C]^c UBt^cle ?3ut^ cC 9>dan.
^Aln^av command become a debt to our brethren, all
^^^^- the parts of it may in that refped: be ranked
under the head of Juftice, fince 'tis fure, pay-
ing of debts is a part of that : Yet, becaufe in
cur common life wedodiftinguifh between the
offices of Juftice and Charity, I have chofe to
enlarge on them in particular reference to
Charity. But I defire it may ftill be remem-
bred, that wharfoever is under precept, is (o
much a due from us, that we fin not only
againfl Charity, but Jurtice too, if we negledt
if, which deferves to be confidered, the more
to (lir up our care to the performance, and
the rather, becaufe there feems to be a com-
mon error in this point. Men look upon their
ads of mercy as things purely voluntary, that
they have no obligation tO; and the effedl of
it is this, that they are apt to think very high-
ly of themfelves, when they have performed
any, though never fo mean, but never blame
themfelves, though they omit all ; which is
a very dangerous, but withal a very natural
fruit of the former perfuafion. It there be
any Charities, wherein Juftice is not con-
cerned, they are thofe, which for the height
and degrees of them are not made matter of
ftridt duty, that is, are not in thofe degrees
commanded by God ; and even after thefe
'twill be very reafonable for us to labour; but
that cannot be done without taking the low-
er and neceftary degrees in our way j and
therefore let our firft care be for them.
I 14. To
Duty of Charity. 389
14. To help us wherein there will be no^uni^'i'?
better means, than to keep before our eyes ^^^^'
that grand Rule of loving our iieigbbours as
curfehes: This the Aportle makes the fum of^'^'^r^'^'
our whole Duty to our Neighbours, ^'^^•xiii.^^'J^^J'.,^
9. Let this therefore be the ftandard whereby
to meafure all thy adions which relate to o*
thers; whenever any neceliity of thy Neigh-
bour's prefents it felf to thee, aflc thy felf.
Whether, if thou wert in the like cafe, thy
love to thy felf would not make thee indu^
ftrious for relief? and then refolve thy love
to thy Neighbour mufl have the fame t?icCt
for him. This is that royal law, as St. James
calls ir, yam. ii. 8. which all that profefs
themfelves fubjedts to Chrill, mull: be ruled
by; and whofoever is fo, will not fail of per-
forming all Charities to others, becaufe 'tis
fure he would upon the like occafions have
all fuch performed to himfelf. There is none
but wifhes to have his good Name defended,
his poverty relieved, his bodily fuffering fuc-
coured ; only it may be faid, that in the fpi-
ritual wants there are fome fo carelefs of them-*
felves, that they wiQi no fupply, they defire
no reproofs, no inftrud:ions, nay, are angry
when they are given them : It may therefore
feem that fuch men are not, by virtue of this
Rule, tied to thofe forts of Charities. To
this 1 anfwer. That the love of our felves,
which is here fetas the meafure of that to our
Neighbours i5 to be underflood CO be that rea-.
C c 3 lonablQ
390 ci^e HBftole l^tttt of fa©an.
;t)un^aJI fonable love, which men ought to have; and
XVII. therefore, though a man fail of that due love
he owes himfelf, yet his Neighbour hath not
thereby forfeited his right, he has flilla claim
• to fuch a degree of our love, as is anfwerable
to that, which in right we fliould bear to our
felves ; and fuch I am fure is this care of our
fpiritual eft.te ; and therefore 'tis not our de-
fpifing our own fouls, that will abfolve us
from Charity to other mens : Yet I fhall not
much prefs this duty in fuch men, it being
neither likely that they will be perfuaded to
it, or do any good by it ; their ill example
will overwhelm all their good exhortations,
and make them unfruitful.
Teace-ma- 1 5. There is yet one act of Charity behind,
^f»S' which does not properly fall under any one of
the former heads, and yet may relate to them
all, and that is the making Peace and Amity
among others ; by doing whereof we may
much benefit both the fouls, bodies, goods,
and credit of our brethren ; for all thcfe are
in danger by flrife and contention. The re-
conciling of enemies is a mod bleffed work,
' and brings a bleffing on the adlors : We have
Chrift's word for it, Bleffed are the Peace-tna^
kers^ Matt. v. 9. And therefore we may be en-
couraged diligently to lay hold of all oppor-
tunities of doing this ofiice of Charity, to ufe
all our art and endeavour to take up all grud-
ges and quarrels we difcern among others ;
neither, mull we only labour to reflore Peace,
where
Duty of Charity, 391
v/here it is loft, but to preferve it where it is : ^imv^an
Firft, generally, by ftriving to beget in the X^^^'
hearts of all we converfe with, a true value
of that moft preciousjewel, Peace; fecondly,
particularly, by a timely prevention of thofe
jars and unkindnefles we fee likely to fall our.
It may many times be in the power of a dif-
creet friend or neighbour to cure thofe mif-
takes and mifapprehenfions, which are the firft
beginnings of quarrels and contentions; and it
will beboth more eafy and more profitable thus
to prevent, than pacify ftrifes. 'Tis fure 'tis
more eafy ; for when a quarrel is once broken
out, 'tis like a violent flame, which cannot Co
foon be quenched, as it might have been,whilft
it was but a fmothering fire : And then 'tis al-
fomore profitable; for it prevents many fins,
which in the progrefs of an open contention,
are almoft fure to be committed. Solomon lays,
In the multitude of words there wanteth not
fm^ Prov. X. 19. which cannot more truly be
faid of any forts of words, than thofe that
pafs in anger j and then, tho' the quarrel be
afterwards compofed, yet thofe fins will Ilill
remain on their account ; and therefore it is
a great Charity to prevent them.
16. But to fit a man for this fo excellent an"^^''^^^''««-
office of Peace-making,'tis neceflary that he be J,'/^^^ '
firft remarkably peaceable himfelf ; for vi'nh pc'aceahle
what face canft thou perfuade others to ihat'^"'^''-^^^'
which thou wilt not perform thy felf ? or how
canft thou expecft thy perfuafions fliould work?
C c ^ Twill
^uuDan 'Twill be a ready reply in every man's mouth,
XVll. 'J'hoii hypocrite^ caji out firji the beam out of
thine own eye, Matr. vii. 5. And therefore,
be fure thou qualify thy felf for the work.
There is one point of Peaceablenefs, which
feems to be little regarded among men, and
Of going that is in the cafe of legal trefpalTcs ; men thinlc
ia La-tv. jj. nothing to go to Law about every petty tri-
fle, and as long as they have but Law on their
fide, never think they are to blame ; but fure,
had vi^e that true peaceablenefs of fpiritjwhich
we ought, we fhould be unvv^illing, for fuch
flight matters, to trouble and difquiet our
neighbours. Not that all going to Law is ut-
terly unchrillian, but fuch kind of fuitsefpeci-
ally, as are upon contentioufnefs and floutnefs
of humour, to defend fuch an inconliderable
right, as the parting with will do us little or no
harm, or, wPdch is yet worfe, to avenge fuch a
trefpafs. And even in great matters, he that
fliall part with fomewhat of his right for love
of Peace, does furely the mod Chriflianly,
and moil agreeably to the advice of the Apo-
flle, I Cor. vi. 7. Rather to take wrong, and
Jiiff'er ourj'el-ves to be defrauded. But if the da-
mage be fo unfupporiable, that it is neceffary
for us to go to Law, yet even then we muft
take care of preferving Peace; firfl, by carrying
ilill a friendly and Chriftian temper towards
the party, not fuffering our hearts to be at
ail eftranged from him j fecondly, by being
willing to yield to any reafonable terms of
agree-
Charity of Enemies » 393
agreement, whenever ihey (liall be offered ;<f>unDaji
and truly, if we carry not this temper of mind ^VII,
in our fuits, I lee not how they can be recon-
cihible with that Peaceablenefs fo flrictly re-
quired of all Chridians. Let thofe confider
this, who make it their pleafure themfelves to
difquiet their neighbour, or their trade to ftir
up others to do it. This tender regard of Peace,
both in our felves and others, is abfolutely ne-
ccfTary to be entertained of all thofe who own
them.felves to be the fervants of him, whofe
tirle it is to be the Prince of Peace^ Ifa. ix. 6.
17. All that remains to be touched on con- 7b;s CJ^a'
cerning this Charity of the adtions, is the ex-''''>^'**
tent of it, which mull be as large as the ^o^-Ttujrteach
mer of the affed:ions, even to the taking in/j emmUsi
not only Grangers, and thofe of no relation to
us, but even of our bittereft enemies. I have
already fpoken fo much of the obligation we
are under to forgive them, that I (liall not here
fay any thing of that ; but that being fuppo-
fed a duty, 'twill fure then appear no unrea-
fonable thing to proceed one ilep further, by
doing them good turns; for when we have
once forgiven them, we can then no longer
account them enemies, and fo it will be no
hard matter, even to flefii and blood, to do
all kind things to them. And indeed, this is
the way,by which we muft try the fincerity of
ourforgivenefs. 'Tiseafy to fay, I forgive fuch
a man, but if, when an opportunity of doing
him good is offered, thou declined ir, 'tis ap-
parent
;§^un&a? parent there yet lurks the old malice in thy
XVII. heart ; where there is a thorough forgivenefs,
there will be as great a readinefs to benefit an
Enemy, as a friend j nay, perhaps in fome re^
fped:s, a greater, a true charitable perfon look-
ing upon it as an efpecial prize, when he has an
opportunity of evidencing the truth of his re-
conciliation, and obeying the precept of his
Saviour, l?y doing good to them that hate htm^
Matt. V. 44. Let us therefore refolve that all
adions of kindnefs are to be performed to our
Enemies; for which we have not only the com-
mand, but alfo the example of Chrift, who
had not only fome inward relentings towards
, us, his obftinate and moft provoking Enemies,
, but fhewed it in a(5ts, and thofe no cheap or
eafy ones, but fuch as coft him his deareft
blood. And furely we can never pretend to be
either obeyers of his command, or followers
of his example, if we grudge to tcflify our
' love to our Enemies, by thofe fo much cheap-
er ways of feeding them in hunger^ and the
like, recommended to us by the Apoflle,
Horn. xii. 20. But if we could perform thefe
acSs of kindnefs to enemies in fuch manner, as
might draw them from their enmicy, and win
them to peace, the Charity would be dou-
bled, and this we fbould aim at j for that we
fee the Apoftie fets as the end of the fore-men-
tionedAd:s of feeding, Z^c, thatwe may heap
coals of fire on their heads 5 not coals to burn,
\i\jx to melt them into all love and tendernefs
towards
Of Self- Love, &c. 39^
towards us j and this were indeed the moil .^110.151
compleat way of imitating Chrift's example, -^^II.
whOj in all he did and fufFered for us, de-
iigned the reconciling of us to himfelf.
18. I have now fliewed you the feveral^^^/^'^'
r ^ • J I , an bin-
parts or our duty to our neighbour, towards ^^^^^^^ ^^
the performance whereof 1 know nothing'/^" c^«'
more neceflary, than the turning out of our^'^-^'
hearts that Self-love which fo often pofTelTes
them, and that fo wholly, that it leaves no
room for Charity, nay, nor Juftice neither, to
our neighbour. By this Self-love I mean not
that true love of our felves, which is the love
and care of our fouls (for that would certain-
ly help, not hinder us in this duty) but I meaa
that immoderate love of our own worldly in-
terefts and advantages, which is apparently
the root of all both injuftice and uncharita-
blenefs towards others. We find this (in of
Self-love fet by the Apoftle in the head of a
whole troop of fins, 2 T^im. iii. 2. as if it were
fome principal officer in Satan's camp ; and
certainly, not without reafon ; for it never
goes without an accurfed train of many other
lins, which, like the Dragon's tail. Rev. xii.
4. fweeps away all care of duty to others.
We are by it made fo vehement and intent
upon the pleafing our felves, that we have
no regard to any body elfd, contrary to the
direftion of St. Faul^ Rg}7i.xv. 2. which is noc
to pleafe our felves, but every man to pleafe
bis neighbour for bis good to edification^ which
he
^unDan he backs with the example of Chrift, ver, 3.
XVlL Por even Chri/i plea fed not himfelf. If there-
fore we have any fincere defire to have this
virtue of Charity rooted in our hearts, we
niuft be careful to weed out this fin of Self-
love ; for 'tis impofiible they can profper to-
gether.
Prayer a ^9- ^^^ when we have removed this hin-
means to drauce, we mufl remember, that this, as all
frocure q^^^ graccs, proceeds not from our felves, it
■ * is the gift of God ; and therefore we muil: ear-
neftly pray to him to work it in us, to fend liis
Holy Spirit, which once appeared in the form
of a Dove, a meek and gall-lefs creature, to
frame our hearts to the fame temper, and
enable us rightly to perform this Duty.
Chrifiian 20. T Havc HOW paft through thofe feveral
■??? /r 1 branches I at firft propofed, and fliew-
ble and cd you what is our duty to God, our lelves,
-plcejanf. and OUT neighbour : Of which I may fay, as
it is, huke X. 28. This do and thou (halt live.
And furely, 'tis no impoffible tafk to perform
this in fuch a meafure, as God will gracioufly
accept J that is, in fincerity, though not in
perfcdlion ; for God is not that aufteremafter,
Luke xix. 20. that reaps where he has not /own :
He requires nothing of us, which he is not
ready by his grace to enable us to perform,
if we be not wanting to our felves, either in
alking it by prayer, or in ufing it by dili-
gence. And as 'tis not impoffiblej fo neither
Duty oj Charity. 397
is it fuch a fad melancholy rafk, as men are^unbao
apt to think it. 'Tis a fpecial policy of Sa--^^"*
tan's to do as the fpies did, Numb.xxm. 28.
bring up an ill report upon this good landy this
flate of Chrijflian life, thereby to difcourage
us from entring into it, to fright us with I
know not what giants we {hall meet with ;
but let us not thus be cheated, let us but take
the courage to try, and we fhall indeed find
it a Canaan^ a land flowing with milk and
honey. God is not in this refpedl to his peo-
ple a wildernefsy a land of darknefs^ Jer. ii.
31. His fervice does not bereave men of any
true joy, but helps them to a great deal :
Chrid's yoke is an eafy, nay, a pleafant yoke,
his burden a light, yea, a gracious burden.
There is in the pradtice of Chriftian Duties
a great deal of prefent pleafure, and if we feel
it not, it is becaufe of the reliftance our
vicious and finful cuftoms make, which, by
the contention, raifes an uneafmefs. But then,
firft, that is to be charged only on our felves,
for having got thefe ill cuftoms, and thereby
made that hard to us, which in it felf is moft
pleafant ; the Duties are not to be accufed
for it. And then, fecondly, even there the
pleafure of fubduing thofe ill habit^, over-
coming thofe corrupt cuftoms, is fuch, as
hugely outweigheth all the trouble of the
combat.
2 I. But it will perhaps be faid, that fome
parrs of piety are of fuch a nature, as will be
very
39^ ctie mK^Qlt l^^tt of apaw*
il)unDflP very apt to expofe us to Perfecutions and
XVII. Sufferings in the world ; and that thofe are
^T" t not joyous, but grievous.
Txpo/e us I anfwer, That even in thofe there is mat*-
toout- ter of joy. We fee the Apoflles thought it
*^rifs ""^'^^ » They rejoiced that they were counted wor-
thy to fuffer for Chriji's name^ A6ts v. 41.
And St. Peter tells us, That if any man fuffer
as a Chrijiian, he is to glorify God for ity
I Pet. iv. 16. There is fuch a force and vir-
tue in the teftimony of a good confcience, as
is able to change the greateft fuffering into
the greateft triumph, and that teftimony v^^e
can never have ryiore clear and lively, than
when we fuffer for righjfeoufnefs fake ; fo
that you fee Chriftianity is very amiable even
in its faddeft drefs, the inward comforts of ic
do far furpafs all the outward tribulations
that attend it, and that even in the inftanc,
while we are in the ftate of warfare upon
earth. But then, if we look forward to the
crown of our Victories, thofe eternal rewards
in Heaven, we can never think thofe talks
fad, though we had nothing at prefent to
fweeten them, that have fuch recompenfes
await them at the end : Were our labours ne-
ver fo heavy, we could have no caufe to faint
under them. Let us therefore, whenever we
meet with anydifcouragements in our courfe,
fix our eye on this rich prize, and then run
with patience the race which is fet before us^
Heb.xii,2. follow the captain of our ialvati-
on
Of T^iirning^to God. 399
on through the greatefl: Sufferings, yea, even f^unti^n
through the fame red fea of blood which he-^*^"*^
had waded, whenever our obedience to him
fhall require it ; for though our fidelity to him
Ihould bring us to death it felf, we are fure to
be no lofers by it ; for to fuch he hath pro-
mifed a crown of life, the very expecftation
whereof is able to keep a Chriftian more
chearful in his fetters and dungeon, than a
worldling can be in the midft of his greateft
profperities.
22. All that remains for me farther to add, ^^^ ^an-
is earneftly to intreat and befeech the reader 4^''.^'^^'
, •111 !• ir* !• laying our
that Without delay he put himfelf into this io turnings
pleafant and gainful a courfe, by fetting fin-^^'^-
cerely to theprad:ice of all thefe things, which,
either by this Book, or by any other means,
he difcerns to be his duty : And the farther he
hath formerly gone out of his way, the more
hafte it concerns him to make to get into it,
and to ufe the more diligence in walking in ic.
He that hath a long journey to go, and finds
he has loft a great part of his day in a wrong
way, will not need much increaty, either to
turn into the right, or to quicken his pace in
it. And this is the cafe of all thofe that have
lived in any courfe of fin, they are in a wrong
road, which will never bring them to the place
they aim at : Nay, which will certainly bring
them to the place they mcft fear and abhor,
much of their day is ipent, how much will be
left to fini(h their journey in, none knows,
• . 2 per-
400 -CTl^e iBliole ^ntv of ^an.
;Sunt)as perhaps the next hour, the next minute, the
XVII. night of death may overtake them; what a
madnefs is it then for them to defer one mo-
ment to turn out of that path, which leads to
certain deftru«ftion, and to put thcmfelves in
that, which will bring them to blifs and glo-
ry ? Yet fo are men bewitched and inchant-
ed with the deceirfulnefs of fin, that no in-
treaty, no perfuafion can prevail with them,
to make this fo reafonable, fo neceflary a
change ; not but that they acknowledge ic
needful to be done, but they are unwilling to
do it yet ; they would enjoy all the pleafures
of iin as long as they live, and then they hope
at their death, or feme little time before it, to
do all the bufinefs of their fouls. But, alas !
Heaven is too high to be thus jumped into,
the way to it is a long and ieifurely afcenr,
which requires time to walk. The hazards
of fuch deferring are more largely fpoken of
in the Difcourfe of Repentance. I (hall noc
here repeat them, but defire the reader feri-
oujQy to hy them to heart, and then furely
he will think it feafonable counfel that is gi-
ven by the wife man, Ecclus. v. 7. Make no
tarrying to turn to the Lordy and put not off
from day to day.
PRIVATE
PRIVATE
DEVOTIONS
FOR
Several Occasions,
ORDINARY
AND
EXTRAORDINARY*
» ' ■ ' ...
LONDON:
Printed for John Eyres, William Mount,
and Thomas Page ; and Sold by the Book-
fellers o^London^ndPFeflminJierMDCcxxxYi 1 1 ,
4^3
Chriftian Reader,
%^ f^^ Havey for the help of thy Devo-
tions ^ fef down Jome Forms of
Private Prayer, upon feveral
Ki.^^^ occafions ; if it be thought an
cmiffion^ that there are none fo%Y'^rci\\\^%. I
muil anfwer for my fef That it mis not from
any opinion^ that God is not as well to be
worjhipped in the Family as the Clofet ; but
hecaufe the providence of God and the Church
hath already furnijhed thee for that purpofe,
infinitely beyond what my utmofl care could do :
I mean the Publick Liturgy or Common
Prayer, which for all publick addrrjj'es to
God (and fuch are Family Prayers) ar<^ Jo
excellent and ufeful^ that we may fay of it as
David did of GolhiWsJwordj i Sam.xxi. 9.
There is none like ic.
DIRECTIONS for the MORNING.
Asfoon as ever thou awakeft in the Morning
lift up thy heart to God, in this^ or the like
Jhort Prayer.
LORD, as thou haft awaked my body
from deep, fo by thy grace awaken my
foul from (in j and make me fo to walk be-
fore thee this Day, and all the reft of my
life, that when the laft trumpet ftiall awake
D d ^ rao
404 ffi^feate ^tbotroyi0.
me cue of my grave, I may rife to the life
immortal, through JefusChrift.
J J/ HEN thou hajl thus begun Juffemot {with-
^ ' outjome urgent iiecejfuy) any worldly thoughts
to fill thy m'lnd^ till thou hajt alfo paid thy more
Colemn devotions to Almighty God--, and therefore
during the time thou art drejjlng thy felf (which
Jhould be no ledger than common decency requires^
exercije thy ^nd in feme fpiritual thoughts : As
for example, confider to what remptarions thy
bufinefs or company that day are jnojl like to lay
thee open, and arm thy felf with refolutions againji
them: Or again, confider what occa lions of
doing fervice to God, or good to thy neighbour^
£tre that day moji likely to prefent themfelveSy
end refiolve to ejnbrace them ; and alfo contrive
toiv thou mayji improve them to the uttermoji\
but efpecially it will be fit for thee to examine^
whether there have any fin efcaped thee fince thy
lafi night's examination. If after thefe cojif de-
rations any further Icifure remain, thou mayfi:
profitably imploy it in meditating on the general
llefurred^ion {whereof our rifingjrom our beds
is a reprefentatioii) and of that dreadful ]-adi^-
men t which fi: all follow it : And then think with
thy felf in what preparation thou art for it j
end refolve to husband carefully every minute of
thy time toward the fitting thee for that great
account. As foon as thou art ready, retire to
fome private place, and there offer up to God
thy inorning facrifce of praife and prayer.
Prayers
4-0 J
Prajers tor the Morning.
At thy fir ji kneeling downy fa\\
OHoly, blefTed, and glorious Trinity*
three Perfons, and one God, have mer-
cy upon ine a miierable Sinner.
LORD, I know not what to pray for as I
ought ; O let thy Spirit help my infirmi-
ties, and enable me to offer up a spiritual ia-
criEce, acceptable to thee by Jefus Chrifl,
A Thankf giving.
O Gracious Lord, whofe mercies endure
for ever, I thy unworthy fervant, who
have fo deeply tafted of them, defire to ren-
der thee the tribute of my humbleft praifes
for them. In thee, O Lord, 1 live, and move,
and have my being : Thou firft madeft me to
be, and then, that I might not be miferable,
but happy, thou fenteft thy Son out of th^
bofom to redeem me from the power of my
fins by his grace, and from the punifhmenc
of them by his blood., and by both to bring
me to his glory. Thou haft, by thy mercy,
caufed me to be born within thy peculiar fold,
the Chrirtian Church, where I was early con-
fecratcd to thee in baptifm, and have been
pcTtaker of all thofe fpiritual Helps which
might aid me to perform that vow I there
rrade to thee ; and when, by my own wilful-.
n fb or negligence, I have failed to do it, yec'
D d 3 thou
4o6 ^jtti)ate Betottong.
thou in thy manifold mercies haft not forfaken
me, but haft gracioufly invited me to repen-
tance, afforded me all means both outward
and inward for it, and with much patience
haft attended, and cut me off in the ads of
thofe many damning fins I have committed,
as I have moft juftly deferved. It is, OLord,
thy reftraining grace alone by which I have
been kept back from any the greateft fins ;
and it is thy inciting and affifting grace alone
by which I have been enabled to do any tiie
leaft good ; therefore, not unto me, not unto
me, but unto thy name be the praifes : For
thefe, and all other thy fpiritual bleffings, my
foul doth magnify the Lord, and all that is
within me praife his holy name. I likewife
praife thee for thofe m.any outward bleffings
1 enjoy, as health, friends, food, and raiment,
the comforts as well as the neceffaries of this
life; for thofe continual procedions of thy
hand, by which I and mine are kept from
dangers; and thofe gracious deliverances thou
haft often afforded out of fuch as have befal-
len me: andfor that mercy of thine, whereby
thou haft fweetned and allayed thofe troubles
thou haft not feen fit wholly to remove: For
thy particular prefervation of me this night,
and all other thy goodncfs tcwsrdsme. Lord,
grant that I may render rhee not only the iruic_
of my lips, but the obedience of my life j that
io thefe bleffings here may be an earneft of
thofe richer bleffings thou haft prepared for
ihofe
Pray en for Mortiing. 407
thofe that love thee; and that for his lake,
whom thou haft made the Author of eternal
falvation to all that obey him, even Jefus
Chrift.
A ConfeJJion.
O Righteous Lord, who hateft iniquity, I
thy finful creature caft my felf at thy
feet, acknowledging that I moft julHy defcrve
to be utterly abhorred and forfaken by thee;
for I have drunk iniquity like water; gone
on in a continued courfe of fin and rebellion
againft thee, daily committing thofe things
thou forbiddeft, and leaving undone thofe
things thoucommandeft: Mine heart, which
fhould be an habitation for thy Spirit, is be-
come a cage of unclean birds, of foul and dis-
ordered affections; and out of this abundance
of the heart my mouth fpeaketh, my hands
adl: So that in thought, word, and deed, I
continually cranfgrefs againft thee. \_Here men-
tion the ^r eat ejt of thy /i}25.'\ Nay, O Lord, I
have defpifed that goodnefs of thine which
ftiould lead me to repentance, hardening my
heart againft all thofe means thou haft ufed
for my amendment. And now, Lord, whac
can 1 expert from thee, but judgment and
fiery indignation ; that is, indeed, the due
reward of my fins ? But, O Lord, there is
mercy with thee, that thou mayeft be feared.
O fit me for that mercy, by giving me a deep
and hearty repentance : and then, according
P d 4 10
4o8 j^jtitatc J^etiotionjs.
to thy goodnefs, let thine anger and thy wrath
be turned away from me : Look upon me in
thy Son, my bleffed Saviour, and for the merit
of his fufferings pardon all my fins : And,
Lord, I befeech thee, by the power of thy
grace, fo to renew and purify my heart, that
I may become a new Creature, utterly for-
faking every evil way, and living in conftant
fincere univerfal obedience to thee all the reft
of my days j that, behaving my felf as a good
and faithful fervant, I may, by thy mercy, at
the iaft be received into the joy of my Lord.
Grant this, for Jefus Chrift his fake.
A Prayer for Grace,
Moft gracious God, from whom every
good and perfecfl gift cometh, I, wretch-
ed creature, that am not able of my felf fo
much as to think a good thought, befeech
thee to work in me both to will and do ac-
cording to thy good pleafure: Enlighten my
mind, that I may know thee, and let me not
be barren or unfruitful in that Knowledge ;
Lord, work in my heart a true faith, a pu-
rifying hope, and an unfeigned love towards
thee : Give me a full truft on thee, zeal for
thee, reverence of all things that relate to
thee : Make me fearful to offend thee, thank-
ful for thy mercies, humble under thy cor-
redions, devout in thy fervice, forrowful for
my fins, and grant that in all things I may
behave
Prayers for Morning. 409
■behave my ielf io, as befits a creature to iiis
Creator, a fervant to his Lord. Enable me
likewife to perform that duty I owe to my
felf: Give me that meeknefsj humility, and
contentednels, whereby I may always poflefs
my foul in patience and thankfulnefs. Make
me diligent in ail my duties, watchful againfl
all temptations, perfe(ftly pure and tempe-
rate, and fo moderate in my moA lawful en-
joyments, that they may never become a fnare
to me. Make me alfo, O Lord, to be fo af-
fected towards my Neighbour, that I never
tranfgrefs that royal law of thine, of loving
him as my felf. Grant me exadly to perform
all parts of Jiillice, yielding to all whatfoever
by any kind of right becomes their due ; and
give me fucli bov/els of mercy and compalli-
on, that I may never fail to do all aCls of cha-
rity to all men, whether friends or enemies,
according to thy command and example. Fi-
nally, I befeech thee, O Lord, to fanctify me
throughout, that my v/hole fpirit, and foul,
and body may be preferved blamelefs unto
the coming of our Lord Jefus Chrift ; to
whom, with thee and the Holy Ghoft, be all
honour and glory for ever. Amen,
Intercejjion,
BlefTed Lord, whofe mercy is over all
thy works j I befeech thee to have mer-
cy upon all men, and grant that the precious*
ranfom^
4IO j^^tbate j^ebottong-
ranfom, which was paid by thy Son for all,
may be effedual to the faving of all. Give
thy enlightning grace to thofe that are in
darknefs, and thy converting grace to thofe
that are in fin: Look with thy tendered: com-
paffions upon the univerfal Church : O be
favourable and gracious unto Sion^ build thou
the walls oi J ei'uj'alem : Unite all thofe, that
profefs thy name, to thee by purity and ho-
linefs, and to each other by brotherly love.
Have mercy on this defolate Church, and
finful Nation; thou haft moved the land, and
divided it, heal the fores thereof, for it fliaketh:
Make us fo truly to repent of thofe fins which
have provoked thy judgments, that thou alfo
niayfl turn, and repent, and leave a blefling
behind thee. Blefs thofe whom thou haft
appointed our governours, whether in Church
or State : So rule their hearts, and ftrengthen
their hands, that they m.ay neither want will
nor power to punifli wickednefs and vice, and
to maintain God's true religion and virtue.
Have pity, O Lord, on all that are in afflic-
tion ; be a father to the fatlierlefs, and plead
the caufe of the widow : Comlort the feeble-
minded, fupport the weak, heal the lick, re-
lieve the needy, defend the oppreffed, and
adminifter to every one according to their
feveral neceffities. Let thy blcfflngs refl upon
all that are near and dear to me, and grant
them whatfoever thou ieeft neceffary, either
to their bodies or their fouls : [Here name
Fr ay ers for Morning, 411
thy fieareft relations] Reward all thofe that
have done me good, and pardon all thofe
that have done or wiflied me evil : and Vfovk.
in them and me all that good which may make
us acceptable in thy fight, through Jefus
Chrift.
For Prejervation.
Merciful God, by whofe Bounty alone
it is that I have this day added to my
liie, 1 befeech thee fo to guide me in it by
thy grace, that 1 may do nothing which may
dilhonour thee, or wound my own foul, but
thai I may diligently apply my felf to do all
fuch good works, as thou haft prepared for
me 10 walk in : And, Lord, I befeech thee,
give thy Angels charge over me, to keep me
in all my ways, that no evil happen unto
me, nor any plague come nigh my dwelling,
but that I and mine may be fafe under thy
gracious Protedtion, through Jefus Chrift,
Lord, pardon the wandrings and cold-
nefs of thefe petitions, and deal v^ith
me not according either to my prayers or
deferts, but according to my needs, and thine
own rich mercies in Jefus Chrift, in whofe
bleffed name and words 1 conclude thefe my
imperfect prayers, faying, Our Father^ &c.
DIREC-
412 ^?tbate j^el30ttoug. _■ '
DIRECTIONS for NIGHT.
A^ Night, 'when it draws towards the
'^ ti?ne of reft, bethink thy felf how thou
hajl paffed the day : Exafnine thine own heart
what Jin either of thought, word or deed thou
haji committed, what opportunity of doing
good ' thou haft omitted, and whatfoever thou
fndeft to accufe thy Jef of, conjefs humbly
and penitently to God : Renew thy purpojes
and refolutions of amendment, and beg his
pardon in Chrift -, and this not Jlighily, and
only as of courfe, but with all devout ear-
72eftneJ's and heartinefs, as thou wouldft do,
if thou wertfure thy death were as near ap-
proaching as thy fie ep, which, for ought thou
knowefi ?nay be Jo indeed : And therefore thou
fl)ouldJl no more veftture tofeep unreconciled
to God, than thou wouldji dare to die jo. In
the next place confider what fpecial and ex-
traordinary mercies thou haji that day re-
ceived ; as if thou hajl had any great deli-
verance, either in thy inward man, fromfome
dangerous temptations, or in thy outward,
from any great and apparent danger, and
offer to God thy hearty and devout praife for
the fame : Or, if nothing extraordinary have
Jo happened, and thou haji been kept even from
the approach of danger, thou haft not the lej's,
but the greater caufe to magnify God, who
hath by his prote^ion fo guarded thee, that
not
Prayers Jor Ntjr^ht. 4 3
not Jo much as the fear of evil hath ajjautted
thee. And therefore Oimt not to pay him the
tribute of humble thanhfulnefs^ as well for his
iifual and daily prefernjations, as his more ex-
traordinary deliverances. And above all^ en-
deavour fill by the co?f deration of his mercies
to have thy heart ths more clofely knit to him ;
remembring that every favour received frojn
him is a new engagement upon thee to love and
obey him.
Prayers for Night,
Holy, blelTed, and glorious Trinity,
three Perlbns, and one God, have mercy
upon me a miferable finner.
Lord, 1 know not what to pray for as I
ought ; O let thy Spirit help my infirmities,
■and enable me to offer up a (piritual facrifice
acceptable unto thee by Jefus Chrift.
A Confefion.
OMofl holy Lord God, who art of purer
eyes than to behold iniquity, how fliail
], abom.inable wretch, dare to appear before
thee, who am nothing but pollution; lam
defiled in my very nature, having a backward-
nels to all good, and readinefs to all evil ?
but I have defiled my felf yet much worfe by
my own adual fms and wicked cufloms : I
have tranfgrelTed my duty to thee, my neigh-
bour, and my felf, and that both in thought,
in word, and in deed, by doing thofe things
which thou haft exprefly forbidden, and by
neg-
414 i^^tftate 3^ebottong>
negled:ing co do thofe things thou haft com-
manded me ; and this not only through igno-
rance and frailty, but knowingly and wilfully,
againft the motions of thy Spirit, and the
checks of my own confcience to the contrary.
And to make all thefe out of meafure finfu'l,
I have gone on in a daily courfe of repeating
thefe provocations againft thee, notwithftand-
ing all thy calls to, and my own purpofes and
vows of amendment; yea, this very day I
have notceafed to add new fins to all my for-
mer guilts: [Here name the particulars] And
now, O Lord, what {hall I fay, or how (hall
I open my mouth, feeing I have done thefe
things ? I know that the wages of thefe fins
3S death ; but, O thou, who willeft not the
death of a finner, have mercy upon me ; work
in me, I befeech thee, a fincere contrition and
a perfedt hatred of my fins ; and let me not
daily confefs, and yet as daily renew them :
But grant, O Lord, that from this inftant I
may give a bill of divorce to all my moft be-
loved lufts, and then be thou pleafed to marry
me to thy felf in truth, in righteoufnefs, and
holinefs. And for all my paft fins, O Lord,
receive a reconciliation ; accept of that ran-
fom thy blefi!ed Son hath paid for me, and for
his fake whom thou haft fet forth as a Propi-
tiation, pardon all my offences, and receive me
to thy favour: And when thou haft thus fpoken
peace to my fou), Lord, keep me, that 1 turn
not any more to folly j but fo cftablifh me with
thy
."-■■- ; -■"*■■■ ■ ■- — -'■- ' ■ ■ ■ ■■ ■ . ■ ■■ ^
Prayers for Night. 4 j 5;
thy grace, that no temptation of the world, the
Devil, ormyownflefh, may ever draw me to
offend thee ; that being made free from fin,
and becoming a fervant unto God, ] may have
my fruit unto holinefs, and the end everlaft-
ing life, through Jefus Chrifl our Lord.
A T^hankfgvoing.
OThou Father of merciep, who art kind
even to the unthankful, I acknowledge
my felf to have abundantly experimented that
gracious property of thine; for notwithftand-
ing my daily provocations againft thee, thou
ftill heaped mercy and loving-kindnefs upon
me. All my contempts and defpilings of thy
fpiritual favours have not yet made thee with-
draw them ; but in the riches of thy goodnefs
and long-fufFering, thou ftill continuefl to mc
the offers of grace and life in thy Son. And all
my abufes of rhy temporal bleflings thou hafl
rot punifhed with an utter deprivation of
them, but art ftill pleafed to afford me a li-
beral portion of4:hem. The (ins of this day
thou haft notrepayed, asjuftly thoumighteft,
by fweepingmeawaywitha (wiftdeftrqdtion,
but haft fpared and prelerved me according to
the greatnefsof chy mercy. \H.ere mention the
particular mercies of that ^//^v] what fhall I
render unto the Lord for all thefe benefits
he hath done unto me ? Lord let this good-
nefs of thine lead me to repentance ; and
\ grant
4x6 p^tbate ?^et30tiong.
grant that I may not only offer thee thanks
and praife, but may alfo order my converfa-
tion aright, that fo I may at the laft fee the
jfalvation of God, through Jefus Chrift.
Here life the Prayer for Grace^ and that of
InterceJJion, appointed for the Morning.
For Prefervation,
OBlefTed Lord, the Keeper of Ifrael^ that
neither flumberefl norlleepeft, be plea-
fed in thy mercy to watch over me this
night : Keep me by thy grace from all works
of darknefs, and defend me by thy power
from ail dangers : Grant me moderate and
refre(hing lleep, fuch as may fit me for the
duties of the day following : And, Lord, make
me ever mindful of that time when I (hall
lie down in the dufl : And, becaufe I know
neither the day nor the hour of my Mafter's
coming, grant me grace, that I may be al-
v/ays ready, that I may never live in fuch a
ftate as 1 (hall fear to die in 5 but that whe-
ther I live, I may live unto the Lord, or
whether I die, I may die unto the Lord ; fo
that living and dying I maybe thine, through
Jefus Chrift.
life the fame concluding Prayer as in the
Morning.
AS
Dire&ions for Night. 4 1 7
S thou art putting off thy clothes jhinkwith
thy felf that the T'ime approaches that thoii
muftput off thy body alfo^ and then thy foul mujl
appear naked before Go/j. Judgment- Seat ; and
therefore thou hadjt need be careful to make it
Jo clean and pure, by repentance and holinefs^
that he, who will not look 011 iniquity, may
gracioujly behold and accept it.
Let thy bed put thee in mind of thy grave, and
when thou liejl down, fay,
OBlefTed Saviour, who by thy precious
death and burial didft take away the
fling of death, and the power of the grave,
grant me the joyful fruits of that thy vitftory,
and be thou to me in life and death advan^
tage.
1 will lay me dov^^n in peace, and take my
refl ; for it is thou, Lord, only, that rnakeft
me dwell in fafety.
Into thy hands I commend my fpirlt ; for
thou haft redeemed it, O Lord, thou God of
Truth.
A^ the Antient Church there were,
befides morning and night, four other Timei
every day, which were called Hours of
Prayer ; and the zeal of thofe fir ft Chri-^
fiians was fuch, as made them conflanily ob-
Jerved. It would be thought too great a ftriclnefs
now, in this lukewarm age, to enjoin the like
E e frp"
4i8 ^^ttjate ?^etotton?{.
frequency, Tet I cannot but mention the exam-
ple ^ and fay ^ that for thofe, who are not by very
nece[fary bufmefs prevented, it will be but rea~
fonable to imitate it, and make up in publick
and private thofe Four Times of Prayer,
be fides //'^Offices already fet down for Morn-
ing and Night ; and, that none may be tofeek
how to exercife their devotions at thefe times^
I have added divers Collects for feveral
Graces, whereof every man may ufe at eachfuch
time of prayer fo many as his zeal and lei fare
fl) all point out to him ; adding, if he pleafe^ one
of the confejions appointed for Morning and
Night, andneveromittifigthehoVi'D's Prayer.
Butif afiy maiis ft ate of life be really fo bufy,
as will fiot allow him time jor fo long and fo-
lemn devotions -, yet certainly there is no man
fo overlaid with bufinefs, but that he may find
leifure oftentimes in a day to fay the Lord's
Prayer alone, and therefore let him ife that,
if he cannot more. But becaufe it is the cha-
raSfer of a Chriftian, Phil. iii. 20. That he
hath his converfation in heaven ; zV is very
ft, that be fides thefe fet -times of Prayer, he
Jhould divers times in a day, by Jhort andfud-
■den Ejaculations, dart up his foul thither.
And for this Jort of devotion no man can want
leijure ; for it may be performed in the midfi
of bufmefs, the artificer at his work, the huf-
bandman at his plough, may pra5fife it. Now, as
he cannot want time, fo that he may not want
matter for it^ I have thought it not unifeful, out
Colledls for fever al Graces. 4 1 n
of that richjiorehoufe. The Book of Psalms,
tofiirmJ}j him withfome texts, which may very
fitly be ufedfor this purpofe, which being learn--
ed by heart, will always be ready at hand to
imploy his devotion ; and the matter of them
beings various, fame jor pardon oj Jin, jbmefor
grace, fomejor the light of God's countenaiicCy
Jbmefor the church, Jomefor thank/giving, &c.
Every man may fit himj'elf according to the
prefent need and temper of his foul. I have
given thefe, not as a full colledlion, bat only
a tafie, by which the reader s appetite may be
raifed to fearch after more in that book, and
ether parts of Holy Scripture,
COLLECTS for feveral GRACES.
For Faith.
OBlefled Lord, whom without Faith k
is impoffible to pleafe ; let thy Spirit,
I befeech thee, work in me fuch a Faith, as
may be acceptable in thy fight, even fuch as
worketh by love. O let me not reft in a dead
ineffedual faith, but grant that it may be
fuch ao may iliew it felf by my works, that
it may be that victorious faith, which may
enable me to overcome the world, and con-
form me to the image of that Chrift, on
whom 1 believe j that fo at the laft I may re-
E e 2 ceivs
«!,—- . ■ ■ ■ ' ■
ceive the end of my faith, even the falvation
of my foul, by the fame Jefus Chrift.
For Hope.
OLord, who art the hope of all the ends of
the earth, let me never be deftitute of
a well-grounded hope, nor yet poflefled with
a vain prefumption : fuffer me not to think
thou wilt either be reconciled to my fins, of
rejec^l my repentance; but give me, I befeech
thee, fuch a hope as may be anfwerable to
the only ground of hope, thy promifes, and
fuch as may both encourage and enable me to
purify my felf from all filthinefs both of flefli
and fpirit; that fo it may indeed become to
me an anchor of the foul both fure and fled-
faft, entring even within the vail, whither
the fore- runner is for me entred, even Je-
fus Chrift, my high Priell, and bleffed Re-
deemer.
For the Love of God.
OHoly and Gracious Lord, who art infi-
nitely excellent in thy felf, and infi-
nitely bountiful and compafllonate towards
me, I befeech thee, fufFer not my heart to be
fo hardened through the deceiifulnefs of fin,
as to refift fuch charms of love, but let them
make deep and lafting imprefQons on my foul.
Lord, thou art pleafed to require my heart,
and thou only haft right to it ; O let me not
be fo facrilegioufly unjuft, as to alienate any
pare
Collets for J'everal Graces. 421
part of it, but enable me to render it up whole
and entire to thee. But, O my God, thou
feeft it is already ufurped ; the world with
its vanities hath feized it, and, like a flrong
man armed, keeps pofleffipn. O thou, who
art ftronger, come upoq him, and take this
unworthy heart of mine as thine own fpoil,
refine it with that purifying Fire of thy love,
that it may be a fit habitation for thy Spirit.
Lord, if thou fee it fit, be pleafed to let me
tafte of thofe joys, thofe ravifliments of thy
love, wherewith thy Saints have been fo trans-
ported. But if in this I know not what I ask,
if I may not choofe my place in thy Kingdom,
yet, O Lord, deny me not to drink of thy cup :
Let me have fuch a fincerity and degree of
love, as may make me endure any thing for
thy fake ; fuch a perfecfl love, as may caft out
all fear and floth too, that nothing may feem
to me too grievous to fuifer, or too difficult to
do, in obedience to thee ; that fo, exprefilng
my love by keeping thy commandments, I
may, by thy mercy, at laft obtain that crown
of life which thou haft promifed to thofe that
love thee, through Jefus Chrift our Lord.
For Sincerity.,
OHoly Lord, who requireft truth in the
inward parts, I humbly befeech thee to
purge me from all hypocrify and unfinceritv.
The heartjO Lordjis deceitful abQVcall things,
E 3 sn.d.
422 " J^^ttate^et)otiott0*
and my heart is deceitful above all hearts :
thou, who fearcheft the heart and reins, tr^
me, and feek the ground of my heart, and
fuffer not any accurfed thing to lurk within
me ; but purify me even with fire, fo thou
confume my drofs. O Lord, 1 cannot deceive
thee, but 1 may mod eafily deceive my felf.
I befeech thee, let me not reft in any fuch de-
ceit, but bring me to a fight and hatred of my
moft hidden corruptions, that I may not che-
ri{h any darling lufl", but make an utter deftruc-
tion of every Amalekite, O fufi^er me not to
fpeak peace to my felf, when there is no peace;
but grant Imay judge of my«fci fas thoujudg-
eft of me, that I may never be at peace with
my felf, till I am at perfedt peace with thee,
and, by purity of heart, be qualify'd to fee thee'
in thy Kingdom, through Jefus Chrift.
For Devotion in Prayer,
O Gracious Lord God, who not only per-*
mitteft, but inviteil us, miferable and
needy creatures, to.prefent our petitions to
thee; grant, I befeech thee, that the frequency
of my prayer may be fomewhat proportiona-
ble to thofe continual needs I have of thy
mercy. Lord, I confefs it is the greateft ho-
nour, and greateft advantage, thus to be al-
lowed accefs to thee ; yet fo fottifh and ftupid
is my profane heart, that it Ihuns or fru-
flrates the opportunities of it. My foul, O
Lord,
Collects for feveral Graces. ' 423
Lord, is pofleffed with a Ipiric of infirmity ; it
is bowed together, and can in no wife lift up
it felf to thee. O be thou pleafed to cure this
fad, thismiferabledifeafe, to infpirit and enli-
ven this earthlyjdroffy heart, that it may freely
mount towards thee ; that I may fet a true va-
lue on this moft valuable privilege, and take
delight in approaching to thee ; and that my
approaches may be with a reverence fome way
anfwerable to that awful Majcfty I come be-
fore 5 with an importunity and earneflnefs an-
fwerable to thofe preffing wants 1 have to be
fupplied ; and with fuch a fixednefs and atten-
tion ofmind, as no wandring thoughts may in-
terrupt: that I may no more incur the guile
of drawing near to thee with my lips, when
my heart is far from thee, or have my Prayers
turned into fin j but may fo afk, that I may
receive ; feek, that I may find ; knock, that
it may be opened unto me j that from pray-
ing to thee here, I may be tranflated to the
praifing thee eternally in thy glory, through
the merits and interceffion of Jefus Chrifl.
For Hu?nility.
OThou high and lofty One, that inhablt-
efl eternity, yet art pleafed to dwell
v/ith the humble fpirir, pour into my heart,
I befeech thee, that excellent grace of humi-
lity, which may utterly work out all thofe
vain conceits 1 have of my felf: Lord, con-
E e 4 vince
424 j^nbate 5Bet)otton?j»
vince me powerfully of my own wretched-
nefs ; make me to fee that I am miferable, and
poor, and blind, and naked, and not only dull:^
but fin ; that fo, in all thy difpenfations to-
wards me, I may lay my hand upon my mouth,
and heartily acknowledge thati am lefs than
the leaft of thy mercies, and greater than the
greateft of thy judgments. And, O Lord,
grant me not only to walk humbly with my
God, but even with men alfo, that I may
not only fubmit my felf to thy rebukes, buc
even to thofe of my fellow Chriftians, and
with meeknefs receive and obey their admo-
nitions. And make me fo to behave my felf
towards all, that J never do any thing through
ftrife and vain-glory j and to that end grant
that in lowlinefs of mind I may efteem every
other man better than my felf, and be wil-
ling that others fliould efleem them fo alfo :
that I neither nouriih any high opinion of
my felf, nor covet one among others j bur,
th^t defpifing the vain praife of men, I may
feek that praife which cometh from thee on-
ly : That fo, inflead of thofe mean fervile
arts I have ufed to recommend me to the
cfteem of men, I may now employ all my
induftry and care to approve my felf to thee,
who rcliflelt the proud, and givefl grace to
\he humble. Grant this, O Lord, for his
fake, who humbled himfelf Uinto the death
of the crofs, Jefus Chrift.
For
Colledis for fever al Graces. 425
For the Fear of God,
O Glorious Majefty, who only art high and
to be feared, po&is my foul with a holy
awe and reverence of thee, that I may give
thee the honour due unto thy Name, and
may bear fueh a refpedt to all things which
relate to thee, that 1 may never profane any
holy thing, or facrilegioufly invade what thou
hail fee apart to thy felf. And, O Lord, fmce
thou art a God that wilt not clear the guilty,
let the dread of thy juflice make me tremble
to provoke thee in any thing. O let me not
fo mifplace my fear, as to be afraid of a man
that fhall die, and of the fon of Man, who
ihall be made as grafs, and forget the Lord
my Maker J but replenijh my foul with that
fear of the Lord, which is the beginning of
wifdom, which may be as a bridle to all my
brutifh appetites ; and keep me in a conftanc
conformity to thy holy will. Hear me, O
Lord, 1 befeech thee, and put this fear in
my heart that I may not depart from thee ;
but may, with fear and trembling, work out
iijy own falvation, through Jefus Chrift.
For Tru/i on God,
O Almighty Lord, who never faileft them
that trufl on thee, give me grace, I be-
feech thee, in all my difficulties and diftreffes
to have recourfe to thee, to red and depend
on thee; Thou fhal t keep him, O Lord, inper-
1 ^^^
426 pxitatt i^ebottong.
fedt peace, whofe mind is ftaid on thee. O let
me always reft on this firm pillar, and never
exchange it for the broken reeds of worldly
fuccours ; Suffer not my heart to be over-
charged with the cares of this life, taking
thought what I ftiall eat or drink, or where-
withal I fhall be clothed; but grant, that ha-
ving by honeft labour and induftry done my
part, I may chearfully commit my felf to thy
providence, cafting all my care upon thee,
and being careful for nothing, but to be of
the number of thofe whom thou owneft and
careft for, even fuch as keep thy teftimonies,
and think upon thy commandments to do
them J that feeking firft thy kingdom, and
the righteoufnefs thereof, all thefe outward
things may be added unto me in fuch a mea-
fure, as thy wifdom knows bed for me. Grant
this, O Lord, for Jefus Chrift his fake.
For T^haJikfulnefe.
OMoft Gracious and Bountiful Lord, who
filleft all things living with good, and
expedeft no other return, but praife and
thankfgiving ; let me, O Lord, never de-
fraud thee of that fo eafy tribute ; but let my
heart be ever filled with the fenfe, and my
mouth with the acknowledgment of thy
mercies. It is a joyful and pleafant thing to
be thankful; O fufferme not, I befeech thee,
to lofe my part in that divine pleafure : but
grant, that as I daily receive blellings from
2 thee.
Collets for feveral Graces. 427
thee, fo I may daily, from an afFedtionate and
devout heart, offer up thanks to thee ; and
grant that not only my lips, but my life, may
{hew forth thy praife, by confecrating my felf
to thy fervice, and walking in holinefs and
righteoufnefs before thee all the days of my
life, through Jefus Chrift my Lord and blelTed
Saviour.
For Confritiojt,
O Holy Lord, who art a merciful embracer
of true penitents, but yet a confuming
fire towards obftinate iinners, how fhall I ap-
proach thee, who have fo many provoking fins
to inflame thy wrath, and fo little fincere re-
pentance to incline thy mercy! Obe thouplea^
fed to fofcen andmelt this hard obdurate heart
of mine, that I may heartily bewail the Ini-
quities of my Life j flrike this rock, O Lord,
that the waters may flow our, even floods of
tears to waih my polluted confcience. My
droufy foul hath too long flept fecurely in iin;
Lord, awake it, though it be with thunder, and
let me rather feel thy terrors, than not feel my
iin. Thou fenteft thy blefled Son to heal the
broken-hearted; but,Lordj what will that avail
me,ifmyheartbewhole? Obreakit,thatitmay
be capable of this healing virtue; and granr,
I befeech thee, that having once tafted the bit-
ter nefs of fin, I may fly from it as from the face
of a ferpent, and bring forth fruits of repen-
tance, in amendment of life, to the praife and
glory
428 ^litatZ BCl3OttOtt0»
glory of thy grace, in Jefus Chrifl our BleiTed
Redeemer.
For Meeknefs.
OBlefTed Jefu, who waft led as a fhcep to
the flaughter, let, I befeech thee, that ad-
mirable example of meeknefs quench in me
all fparks of anger and revenge, and work in
me fuch a gentlenefs and calmnefs of fpirit, as
no provocations may ever be able to difturb.
Lord, grant I may be fo far from offering the
leaft injury, that I may never return the great-^
eft, any otherwife than with prayers and kind-
nefs J that I, who have fo many talents to be
forgiven by thee, may never exaft pence of my
brethren j but that putting on bowels of
mercy, meeknefs, long-fufFering, thy peace
may rule in my heart, and make it an accep-
table habitation to thee who art the Prince
of Peace ; to whom with the Father and
Holy Spirit be all honour and glory forever.
Jpor Chajiity,
Holy and Immaculate Jefus, whofe firft
defcent was into the Virgin's womb, and
who doft ftill love to inhabit only in pure and
virgin hearts; I befeech thee, fend thy Spirit
of purity to cleanfe me from all filthinefs both
of flefli and fpirit. My body, O Lord, is the
Temple of the Holy Ghoft ; O let me never
pollute that Temple with any uncleannefs.
And becaufe out of the heart proceed the
thinea
CoUeSls for fever al Graces. 429
things that defile the Man, Lord, grant me,
to keep my heart with all diligence, that no
impure and foul thoughts be harboured there;
but enable me, I befeech thee, to keep both
body and foul pure and undefiled j that fo I
may glorify thee here both in body and fpirit,
and be glorified in both with thee hereafter.
For T^emterance.
X
O Gracious Lord, who haft in thy bounty
to mankind offered to us the ufe of thy
good creatures for our corporal refrefhmenr,
grant that I may always ufe this liberty with
thankfulnefs and moderation. O let me never
be fo enflaved to that brutifti pleafure of tafte,
that my table become a fnare to me ; buc
give me, I befeech thee, a perfedl abhorrence
of all degrees of excefs, and let me eat and
drink only for thofe ends, and according to
thofe meafures which thou haft affigned me,
for health, and not for luxury. And Lord,
grant that my purfuits may be, not after the
meat thatperiftieth, but after that which en-
dureth toeverlafting life, that hungering and
thirfting after righteoufnefs, I may be filled
with thy grace here, and thy glory hereafter,
through Jefus Chrift.
For Content ednef^,
O Merciful God, thy wifdom is infinite to
choofe, and thy love forward to difpenfe
good things to us; O let me always fully and
entirely
430 j^ntate ^0oottm^'
1^ — -
entirely refign my felf to thy difpofals, have
no defires of my own, but a perfedt fatisfac-
tion in thy choices for me ; that fo, in what-
foever eftate I am, I may be therein content.
Lord, grant I may never look with mur-
muring on my own condition, nor with envy
on other mens. And to that end, I befeech
thee, purge my heart of all covetous affec-
tions. O let me never yield up any corner of
my foul to mammon, but give me fuch a con-
tempt of thefe fading riches, that whether
they increafe or decreafe, I may never fet my
heart upon them ; but that all my care may
be to be rich towards God, to lay up my trea-
fure in Heaven ; that I may fo fet my affec-
tions on things above, that when Chrifl, who
is my life, Ihall appear, I may alfo appear
- with him in Glory. Grant this, O Lord, for
the merits of the fame Jefus Chrift,
For Diligence,
^Lord, who haft in thywifdom ordained
thatmanfhouidbeborn tolabour,fufFer
me not to refift that delign of thine, by giving
my felfuptollothandidlenefsjbutgrantlmay
fo imploy my time, and all other talents ihou
haft intrufled me with, that 1 may not fall un-
der the fentence of the flothful and wicked fer-
vant. Lord, if it be thy will, make me fome
way ufeful to others, that 1 may not live an
unprofitable part of mankind : but however,
O Lord, let me not be ufelefs to my felf; but
grant
o
ColleBs for Jeveral Graces. 43 1
I , grant I may give all diligence to make my
calling and ele<5lion fure. My foul is befec
with many and vigilant adverfaries j O lee
me not fold my hands to lleep in the midll
of fo great dangers, but watch and pray that
I enter not into temptation, enduring hard-
nefs as a good foldier of Jefus Chrift, 'till at
the laft from this flate of warfare, thou
tranflate me to the flate of triumph and blifs
in thy Kingdom, through Jefus Chrift.
For yuftice.
OThou King of Righteoufnefs, who haft
comn'ianded us to ktep judgment, and
do juftice, be pleafed by thy grace to cleanfe
my heart and hands from all fraud and inju-
ftice, and give me a perfedT: integrity and up-
rightnefs in all my dealings. O make me ever
abhor to ufe my power to opprefs, or my Jfkill
to deceive my brother ; and grant I may moft
ftri(fl:Iy obferve that facred rule, of doing as I
would be done to 5 that I may not difhonour
my Chriftian profeffion by an unjuft and frau-
dulent life, butinfimplicity, and godly fince-
rity, have my converfation in the world ; never
fee king to heap up treafures in this life, but
preferring a little with rightcoufnefs, before
great revenues without right. Lord, make me
exadtly careful to render to every man vyhat,
by any fort of obligation, becomes his due,
that I may never break the bond of any of
ihofe relations that thou haft placed me in, but
may
432 p^ttiate Bel)otton0.
may fo behave my felf towards all, that none
may have any evil thing to fay of me, that
fo, if it be poffible, I may have peace with all
men j or however, I may, by keeping inno-
cency, and taking heed to the thing that is
right, have peace at the laft, even peace with
thecj through Jefus Chrift our Lord,
For Charity.
O Merciful Lord, who haft made of one
blood, and redeemed by one ranfom,
all nations of men, let me never harden riiy
bowels againft any that partake of the fame na-
ture and redemption with me, but grant me
an univerfal charity towards all men. Givs
me, O thou father of compaffions, fuch a ten-
dernefs and meltingnefs of heart, that I may
be deeply affedled with all the miferies and
calamities, outward or inward, of my bre-
thren and diligently employ all my abilities
for their fuccour and relief. O let not an un-
chriftian felf-love polTefs my heart, but drive
out that accurfed fpirit, and let thy fpirit of
love enter and dwell there, and make me feek
not to pleafe my felf, but my neighbour, for
his good to edification, even as Chrift pleafed
not himfelf. Lord, make me a faithful fteward
of all thofe talents thou haft committed tome,,
for the benefit of others > that fo when thou
fhalt call me to give an account of my
ftewardfnip, I may do it with joy ; and
fioc
Collets for Jeveral Graces. 433
not with grief. Grant this, merciful Lord,
I befecch thee, for Jefus Chrift his fake.
For Perfeveranc^,
O Eternal and unchangeable Lord Cod,
who art the fame yefterday, and to day,
and for ever J be thou pleafed to communi-
cate fome fmall ray of that excellence, fome
degree of that {lability to me thy wfetched
creature, who am light and unconftant, turn-
ed about with every blaft j my underftanding
is very deceivable, O eftablifh it in thy truth,
keep it from the fnares of feducing fpirits,
that I may not be led away with the error of
the wicked, and fall from my own ftedfaft-
nefs: My will alfo, O Lord, is irrefolute and
wavering, and doth not cleave ftedfaftly unto
God; my goodnefs is but as the morning
cloud, and as the early dew it pafleth away.
O ftrengthen and confirm tnt ; and whatever
good work thou haft wrought in me, be plea-
fed to accomplifh and perform it until the day
of Chrift, Lord, thou feeft my weaknefs,
and thou knovveft the number and ftrength of
thofe temptations 1 have to ftruggle with.
O leave me not to my felf, but cover thou
my head in the day of battle^ and in all fpi-*
ritual combats make me more than conqueror,
through him that loved me. O let no terrors
or flatteries either of the world, or my own
^^Vci, ever draw me from my obedience to
ilicci but grant that I may continue ftedfaft,
F f un-
434 l^^itate W^tiDoUm^^
unmoveable, always abounding in the work
of the Lord ; and, by patient continuing in
well-doing, feek, and at laft obtain glory,
and honour^ and immortality, and eternal
life, through Jefus Ghrift our Lord.
A Brief PARAPHRASE of the
LORD'S PRAYER,
To be ufed as a Prayer.
[Our Father which art in Hec7ven.']
OL o R D, who dwelleft in the highefl:
Heavens, thou art the Author of our
being, thou haft alfo begotten us again
unto a lively hope, and carrieft towards us
the tendernefs and bowels of a compaffionate
Father, O make us to render to thee the love
and obedience of children : And that we may
refemble thee ourFather in Heaven (that place
of true delight and purity) give us a holy dif-
dain of all the deceitful pleafures and foul
pollutions of this world, and fo raife up our
minds, that we may always have our conver-
fation in Heaven, from whence we look for
our Saviour the Lord Jefus Chrift.
[i. Hallowed be thy Name.']
STrike fuch an awe in our hearts, that we
may humbly reverence thee in thy Name^
which is great, wonderful, and holy ; and
carry
A Paraphraje of the L^rd^s Prayer, Air
carry fuch a lacred relpcdt to all chings that
relate to thee and thy vvorfliip, as may ex-
prefs our reverence to thy great Majeiiy. Lee
all the people praife thee, O God! let all the
people praife thee.
[2. Thy Kingdom come.]
EStablifli thy Throne, and rule for ever in
our louls, and by the power of thy grace
fubdue all thofe rebellious corruptions that
exalt themfelves againft thee: They are thofe
enemies of thine, which would not thou
fliouldft reign over them. O lee them be
brought forth and flain before thee j and
make us fuch faithful fubjcds of this thy
Khigdom of grace, that we may be capable
of the Kingdom of glory j and then, Lord
Jefu?, come quickly 1
[3. Thy Will be done on Earth, &c;]
ENable us by thy grace chearfully to fjfrer
thy Will in all our aiiiidions, and readily
perform it in all thy commands: Give us of
that heavenly zeal to thy fervice, wherewith
the bleffed Angels of thy prelence are in-
fpired, that w^e may obey thee with the like
fervor and alacrity ; and that following
them in their obedience, we may be joined
with them to ling eeernal praifes in thy
Kingdom, to God and to the Lamb for
ever.
F f 2 [4. Give
[4. Give tis this day, &c ]
Give us ihac continual fupply of thy grace,
which miy iuftain and nourirti our fouls
unto eternal life. And be thou pleafed alfo
to pic^'lde for our bodies all thofe things
which thou f?eft fit for their fupport, thro'
this onr earthly pilgrimage j and make us
chearfully to reft on thee for them, firft
feeking thy Kingdom and the righteoufnefs
thereof, and then not doubting but all thefe
things fl:all be added unto us.
[5. Forgive us our ^refpajfes, &c.]
HEal our fouls, O Lord, for we have fin-
ned againft thee; let thy tender mer-
cies abound towards us, in the Forgivenefs of
all our offences: And grant, O Lord, that we
may never forfeit this pardon of thine, by
denying ours to our brethren; but give us
thofe bowels of compaffion to others, which
we ftand in fo much greater need of from
thee, that we may forgive as fully and finally
upon Chrift's command, as we delire to be
forgiven for his merits and interceffion.
[6. Lend us not i?ito Temptation^ &c.]
OLord, we have no ftrength againft thofe
multitudes of Temptations that daily af-
fault us, only our eyes are upon thee: O be
thou pleafed either to reflrain them, or affill
Wii and in thy faithfulnefs fufFer us not to be
tempted
Fioits Ejaculations.
.t/
tempted above that wc are able j but in ail our
temptations make us a way to efcape, thar we
be not overcome by them, buc may, when
thou flialt call us to it, refift even unto blood,
ftriving againft fin, that being faithful unto
death, thou mayeft give us the crown of life.
[For thine is the Kingdom^ &c.]
HEar us, and gracioufly anfwer our peti-
tions ; for thou art the great King over
all the earth, whofe power i:-, infinite, and art
able to do for us above all that we can afk
or think, and to v^'hom belongeth the glory
of all that good thou workefl: in us, or for us.
Therefore blefling, honour, glory, and power
be unto him that fitteth upon the throne, to
our God for ever and ever. Amen,
Pious EJACULATIONS taken out oj the
BooKo/PSALMS.
For Pardon oj Sin.
HAve mercy on me, O God, after thy
great goodnefs; according to the mul-
titude of thy mercies do away mine offences.
Wafh me throughly from my wi^kednefs,
and cleanfe me from my fin.
Turn thy face from ray fms, and put out
all my mifdeeds.
My mifdeeds prevail againfl m^: Obe ihou
merciful unto my iins.
F f 3 Emer
438 ^;ttl}ate WtWmn^.
Enter nor into judgmenr with thy fervant,
for in thy fight (hall no man living be juftified.
For thy name's fake, O Lord, be merciful
. unto my fin, for it is great
Turn thee, O Lord, and deliver my foul:
O faye me for thy mercies fake.
For Grace.
TEach me to do the thing that pleafeth
thee ; for thou arc my God.
Teach me thy way, O Lord, and I Vv'ill
walk in thy truth : O knit my heart to thee,
that I may fear thy name.
Make me a clean heart, O God, and renew
a right fpirii wichin me.
0 let my heart be found in thy ftatuteSj
that I be not aHiamed.
Incline my heart unto thy teflimonies, and
not to covetoufnefs.
Turn away mine eyes, left they behold va-
pity, and quicken thou me in thy way.
1 am a Granger upon earth, O hide not
thy commandnienrs from me.
Lord, teach me to number my days, tha^
I may apply my heart unto wifdom.
For the Lighi of God's Countenance^
LORD, why abhorreft thou my foul, ancj
hideft thy face from me ? O hide not
?hou rhy face from me, nor caft thy fervant
away ill difpleafure.
^hy loving kindnef§ is better than life it felf.
Pious Ejnculatiom. 4^9
Lord, litt thou up the Lighc of thy Coun-
tenance ujDon me.
Comfort the foul of thy fervant ; for unto
thee, O Lord, do i life up my foul.
I'hankfgivlng,
Will always give thanks unto the Lord,
his praife fliall ever be in my mouth.
Thou art my God, and I will thank thee;
thou arc my God, and I will praife thee.
I w^ill fing unto the Lord as long as 1 live:
I will praife my God, v/hilil; I have my being.
Prailed be God, which hath not v.?^^ ouc
my prayer, nor turned his mercy from me.
BlefTed be the Lord God, even the God of
Jfraely which only doth wondrous things:
And bleffed be the name of his Majefty for
ever: And all the earth fhall be filled y/ith
his Majefty. Amen, Amer.^
For I)eUverance Jrom T^rouhle.
E merciful unto me, O Lord, be mercifgl
unto me; for my foul trufleth in thee,
and under the fliadow of thy wings fhall be
my refuge, until thefe calamities be overpaft. -
Deliver me, O Lord, from mine enemies:
for I flee unto thee to hide m.e.
O keep my foul, and deliver me: Let me
not be confounded ; for I have put my irufl
in thee.
Mine eyes are ever looking unto the Lord 5
for he fliall pluck my feet out of the net.
F f 4, Turn'
44-0 ^titatt Betotfong>
Turn thee unto me, and have mercy upon
nie ; for I am defolate, and in mifery.
The forrows of my heart are enlarged : O
bring me out of my troubles.
For the Church.
OBe favourable and gracious xinto Sioui
build thou the walls of yerufalem,
O God, wherefore art thou abfent from us
fo long ? Why is thy wrath fo hot ag^inft the
Iheep of thy pafture ?
O think upon thy congregation, whom
thou haft purchafed and redeemed oi old.
Look upon the tribe of thine inheritance,
apd mount Sion where thou hall dwelt.
It is time for thee, Lord, to lay to thy
hand ; for they have deflroyed thy law.
Arife, O God, and maintain thine own
caufe; deliver IJraelj O God, out of all hjs
troubles.
Brief Heads of Self-examination^ efpecially be-
Jorethe S3,cramtntjCoI/e^ed on 1 0/ the foregoing
Treatije^ concerning the Breaches of our Duty.
Jo CxO'D.
Faith.
NO T believing there is a God.
Not believing his Word.
^oi believing it praSiically, fo as to live ac^
cording to our belief.
Hope?
Heads of Selj-Exaininatio?j. 441
Hope.
DEfpairing of God's mercy, Jo as to negkdl
'duty.
Pre fuming ground kjly on it, whiljf we go on in
wilful Jin,
Love.
"X rO T loving God for his own excellencies.
* ' Not loving him for his goodnejs to us.
Not labouring to pleaj'e him.
Not defiring to draw near to him in his ordi"
nances.
Not longing to enjoy him in Heaven^
Fear.
Ti7 O T fearing God, fo as to keep from of-*
* ' fending him.
Fearing man above him, by committi?jg fin^
to Pmnjbme outward fiff'e ring.
Trust.
'Kl 0 T trujling on God in dangers and di^
•* ^ Jirejfes.
TJ/ing unlawful means to bring us out of them.
Not dependifig on God for J apply of our wants,
hnmoderate care Jor outward things.
Negle5ling to labour, and expelling Godjhould
fupport us in our idlenefs.
Not looking up to God JW a blejing on our
bonejt endeavours.
44-2 pxi\^att l^ebotiong.
Humility.
\T0 T hcToing a high efleem of God.
J- ^ Not fubmitting obediently to aSi his zvill.
Not patiently fuffering ity but murmuri?ig at
his correBions.
Not amending by them.
Not being thankful to him.
Not acknowledging his wifdom in choofng for
uSy but having eager and impatient defres
of our own.
Honour.
JV 7 O T honouring God^ by a reverent ufage
•* ^ of the things that relate to him.
Behaving our j elves irreverently in his houfe.
Robbing Gody by taking things that are confe^
crated to him.
Profaning holy times, the Lord's day^ and the
feafis andfafis of the Church.
NegleBing to read the Holy Scriptures ; not
marking "johen we do read.
Being carelefs to get knowledge of our duty i
choofing rather to continue ignorant, than put
our felves to the pains or charge of learning,
l^lacing religion in hearing of Sermons^ with^
out p'^aciice.
Breaking our vow made at baptifm.
By reforting to witches and conjurers^ i. e. fo
the Devil.
By lovi?2g the pomps and vafiities of the world,
(ind following its fmful cufloms.
Heads of Self- Examination. 44^
B) fulfilling the lufls of the fief 0.
Profaning the Lord's Supper.
By coining to it ignorant ly^ without examina'
tion, contrition^ and purpofes of new life.
By behaving our fehes irreverently at it^ with^
out devotion and jpiritual affeciion.
Bv negle^ing to keep the promt jes made at it.
Brojaning God's name, by hlafphemoiis thoughts
or difcourfe.
Giving others occafion to hlafpheme hirn^ hy
cur vile and wiciied lives.
Taking unlawful Oaths.
Perjury.
Swearing in ordinary communication.
Worship.
A J O T ivorfjjipping God
Omitting prayers, pubJick or private ^ and
being glad of a pretence to do fb.
jisking unlawful things'^ or to unlawful ends.
Not purifying our hearts from fm before we pray.
Not praying with faith and humility,
Coldnefs and deadnej's in prayer,
Wandring thoughts in it.
Irreverent geftures of body in prayer^
Repentance.
A]-Egle^ing the duty of Repentance.
Not calling our f elves to daily account fo-r
our fins.
PJot afjlgning any fet or file mn times for humi-r
(iatiou an4 confefjlon^ or toofeldom.
444 i^^ttate Betottou0»
Not deeply confidering ourjim^ to beget contri^
tion.
tsJot aBing revenge upon ourfehes^ ^yf^fl^^Si
and other aSls of mortification.
Idolatry.
f^JJtwardldolatryJn worjhipping of creatures,
^ Inward Idolatry ^ in placing our love and
other affeSiiom more on creatures than
the Creator,
To Our Selves.
Humility.
jyEing puft up with high conceits of our f elves ^
*^ in reJ'peB of natural partSy as beauty^
wit, &c.
Of worldly riches ^ ajid honours.
Of grace.
Greedily feeking the praife of men.
DireSiing Chrijlian actions, as prayer, alms.
Sec. to that end.
Committing fms to avoid reproach from wicked
men.
Meekness.
DTfiurbing our minds with anger and pee^
vijhnefs.
Consideration.
T^7 0 T* carefully examining what cur ejiate
i V towards God is.
Not
Heads of Self- Examination, 445
Not trying our/elves by the true Rule, i. e. our
obedience to God's commands.
hJot weighing the lawfulnefs of our aSfiofis^
before ive venture on them.
Not examining our paft aSiions, to repent of
the ill^ to give God the glory of the good,
CoNTENTEDNESS.
J jNcojttentednefs in our eftates.
^ Greedy defires after honour and riches^
Seeking to gain them by fmful means ^
Envying the condition of other men.
Diligence, Watchfulness.
XVEing negligent in obferving and refifling
•*-' tetnptations.
Not improvi?2g God's gifts, outward or in^
wardy to his ho7tour.
Abufmg our natural parts^ as wit, memory^
&c. to fin.
NegleBing or rejijling the motions oj God's
Spirit,
Chastity.
J iNcleannefs, adultery, fornication, unnatU"
^ ral Lujls^ &c.
JJncleannefs cf the eye and hand.
Filthy and obfcene talking.
Impure fanfies and defires.'
Heightning of lu/i by pampering the body.
Not labouring to fubdue it by fajiing, or other
fevcriiies.
Tem-
446 i^iitiate ^ebottong-
TEr4PERANCE.
EAting too much.
Making pleajure^ not healthy the end of
eating.
"Being too curious or cofily in Meats,
T>runkcnnefs.
Drinking more than is life fid to our bodies^
though not to drunkennefs.
Wafting the time or ejiate in good fellow ft)i p.
Abuftng our ftrength of brain to the making
others drunk.
Jm mode r a t efeep ing .
Jdknejs and negligence in our callings,
TJfing unlaiiful recreations.
Being too vehement upon laiiful ones.
Spending too jjjuch time at them.
Being drawn by them to anger or covetoufnefs.
Being proud of Apparel,
Striving to go beyond our rank.
Bellowing too much time^ care^ or coft about it.
Abjlaining jrom fuch excefes^ not out of con*
fcience, but covetoufnefs.
Pinchifig our bodies to fill our purfes.
To our Neiobbour.
o
Negative Justice.
Eing injurious to our Neighbour.
Delighting caufefy to grieve his mind.
In-
B
Heads of Self-Excmination. 447
injharing his I'oul in fin, by command, counfel,
enticement, or example.
Affrighting him from godlinefs by our feoff ng
at it.
Notfceking to bring thofe to repent ance^ whom
we have led into fin.
Murder.
MUrder, open orfecret.
Drawing men to intemperance, or other
vices, which may bring difeafes or death.
Stirring men up to quarrelling and fighting.
Mai?ning or hurting the body of our Neighbour,
Fiercenefs and rage againji him.
Adultery.
COveting our Neighbour's Wife,
ABually defiling her.
Malice.
C Foiling the goods of others upon Spite and
^ Malice,
COVETOUSNESS.
f^Oveting to gain them to ourfehes.
Oppression.
r\Fpreffon by violence and force ^ or colour of
^ law.
Theft.
AJO T paying what we borrow.
Not paying what we have voluntarily prc^
mifed.
Keep^
44^ pnt)ate ^ztdtiom-
Keept?7g back the wages of the Jervant and
hireling.
Deceit.
JjNfaithfuInefs in trujis^ whether to the li^
^ ving or dead,
VJing arts of Deceit in buying and felling,
'Exacting upon the necejfities of our Neighbours^
False Witness.
Lajiing the credit of our Neighbour »
Byfalfe Witnefs^
By railing.
By whijperi?2g,
Encouragifig others in their Jlanders.
Being forward to believe all ill reports of out
Neighbour,
Cauflefs fulpicions.
Kafh judging of him,
Defpijing ^jimfor his infirmities.
In'viting others to do fo^ by fcofjing and ^^-
riding him.
Bearing any malice in the heart.
Secret wijhing of death or hurt to our Neigh-
hour.
Rejoicing when any evil befals him.
NegleBing to moke what fatisfadiion we can,
for any fort of ifijury done to our Neighbour,
Positive Justice, Humility, Lying.
CHurlif:) and proud behaviour to others,
Froivard and peevifi cojiverfation.
I Bitter-
Heads of Self-Examination. 449
Bitter and reproachful language,
Cjurjing.
Not paying the refpedi due to the qualities or
gifts of others.
Proudly overlooking them.
Seeking to lejjen others efleem of them.
Not imployi?ig our abilities^ whether of mind
or ejlate, in adminiflring to thofe ivhofe
wants require it.
Gratitude.
T iNthanhJulnefs to our benefactors.
*-^ Ej'pecially thofe that admonifo us.
Not amending upon their reproof.
Being angry at them for it.
Not reverencing our civil parent^ the lawful
magijirate.
fudging and fpeaking evil of him.
Grudging hisjujl tributes.
Sowing Sedition among people.
Rejufing to obey his lawful commands,
Rifi^^g up agai?ift himy Cr taking part with
thefn that do.
Dejpi/ing our fpiritual Fathers,
Not loving them for their works fake.
Not obeying thofe commands of God they dc"
liver to us.
Seeking to withhold from them their jujl main^
tainance.
For faking our lairful pafors^ to follow fa 611"^
ous teachers.
G g Pa-
Parents.
C^tibbom and irreverent behaviour to our
^^ natural Parents.
T)efi)ifing and publiJJjing their infirmities.
Not loving them^ nor endeavouring to bring
them comfort.
Contemning their cotinfeh.
Murmuring at their government.
Coveting their ejlates, though by their death.
Not minijhing to them in their wajits of all
forts. ^
NegleSiing to fir ay for God's blefjing on the
J ever a I forts of Parents.
Wa-nt cf natural affeSfion to children.
Mothers re fifing to nurfe them without a juji
impediment.
Not bringing them timely to baptifm.
Not early injiruBing them in the ways of God.
Suffering them^ for want oj timely corre5iion,
to get cujloms of fin.
Setting them evil examples.
Difcour aging them by harfi and cruel Ufage.
Not providing for their fubf fence according
to our ability.
Confuming their portions in our own riot.
Rejerving all till our deaths and letting them
want in the mean time.
Not feeking to entail a blefjing on them by our
Chrijiian lives.
Not heartily praying for them.
Want of affeSfion to our natural brethren.
Envyings and heart-burnings towards them.
Duty
Fie ads of Self-Examination. 4/^1
Duty to Brethren.
NO T loviug our fpiritual Brethren^ i. e. our
fellow Chriflians,
Having no fellow feeling of their fufferi?igi. ;'
Caufejly forjaking their cofntnunion in holy
duties.
Not taking deeply to heart the deflations of
the Church.
Marriage.
MArrying within the degrees forbidden.
Marrying for undue ends^ as co'Vetoufnefs^
lujt, &c.
Xjnkind^ froward^ and unquiet behaviour to-
wards the husband or wife,
JJnfaithjulnefs to the bed.
Not bearing with the Infirmities of each othef.
Not endeavouring to adva?ice ojie another^s
goodi fpiritual or temporal,
^he wife refijling the lawful commands of her
husband,
tier ft riving for tule and dominion over btm^
Not praying for each other.
U
Friendship.
Nfaithfulnejs to a Friend.
Betraying hisfecrets.
Denying him afijlance in his needs.
NeglcS'ling^ lovingly to admonijh hint.
I'lattering him in his faults.
For faking bis Friendjhip upon fight or no caufe.
Q % % Making
4 52 piiMiz iBcfeotionjs.
Making leagues in fin^ injiead of virtuous
friend/Jjip.
Servants.
CKrvants difobeying the lawful commands of
*J their Majiers.
Purloining their goods.
Carelejly iva/ling th^m.
Murmuring at their rebukes,
JdleneJ's.
Eye-Jervice.
Masters.
Vly^^rj ^ipng fervants tyrannically and
■^'* cruelly.
Being too remifsj and fuffering them to negleSl
their duty.
Having no care of their fouls.
Not providing them means of injiruSlion in
religion.
ISIot admonijl)ing them^ when they commit fins.
Not allowing them time and opportunity for
prayer and the worfijtp of God,
Charity.
JTTAnt of Bowels and Charity to our neigh^
' ' hours.
Not heartily defiring their goody fpiritual or
temporal.
Not loving and forgiving enemies,
'Taking a5iual revenges upon them.
Falfenefsyprofiffing kindnefi and a^ing none.
:. . ^ Nor
Heads oj Self- Examination. 4 c;' 3
Not labourin$r to do all the good we can to the
foul of our neighbour.
Not ajjifting him to cur power in his bodily
dilireffes.
Not defending his good name^ when iz'e know
him Jlandered.
Denying him any neighbourly office ■ to preferve
or advance his eft ate.
Not dejending him from oppreffhn^ when ws
have power.
Not relieving him in his poverty.
Not giving liberally and chearfuliy.
Going to Law.
A^ 0 T* loving peace.
Goi?7g to law uponjlight cccajions. ^
Bearing inward enmity to tboje wejiie.
Not labouring to make peace among others.
rH E life of this catalogue of fins is this :
Upon days of bu?niliation^ efpecially before
the Sacrament, read them conjideringly over^
and at every particular ask thine own hearty
Am I guilty of this F And whatfoevcr., by fucb «
examination, thou frndeji thy jclf faulty in^
confefs particularly and humbly to God., with
all the heightning circumjlances which may
any way increafe their guilt, and make feri^
ous rejblutions agdinfl every J uch Jin for the fa-
ture : After which thou mayjl ifc this form
following.
Gg3 o
454 p^ttate pebcttong;.
OLO RD, 1 amafliamed, and blufh to life
up my face to thee ; for my iniquities
are increaled over my head, and my trefpafs is
grown up even unto Heaven. I have wrought
all thefe great provocations, and that in the
moft provoking manner ; they have not been
only fingle, but repeated ads of fin : For, O
Lord, of all this black catalogue, which I have
now brought forth before thee, how few are
there which I have not often committed ? nay,
which are not become even habitual and cu-
ftomary to me ? And to this frequency 1 have
added both a greedinefs and obftinacy in fin-
ning, turning into my courfe as the horfe rufli-
eth into the battle, doing evil with both hands,
earneftly ; yea, hating to be reformed, and
cafting thy words behind mc, quenching thy
Spirit within me, which teftified againll me,
to turn me from my evil ways, and fruftrating
all thofe outward means, v/hether of judg-
ment or mercy, which thou haftufed to draw
jne tp thy felf. Nay, O Lord, even my repen-
tances may be numbred amongft my greateft
fins: They have fpmetimes been feigned and
hypocritical^ always fp flight and ineffeftiial,
that they have brought forth no fruit in a-
mendment of life; but I have flill returned
with the dog tp the voniir, and the fow tp the
mire again, and have added the breach of re-
folutions apd ypws tp all my former guilts.
Thus, O Lord, 1 am become out of meafurp
finf^il, and fince i have thus chofen death, I am
Prayers before the Sacrament. 455^
moil: worthy to take part in it, even in the
fecond death, the la-ke of fire &nd brimftone.
This, fhi-^, O Lord, is in juftice to be the por-
tion of my cup ; to me belongs nothing but
fhame and confufion of face eternally ; but to
thee, O Lord God, belongeth mercy and for-
givenefs, tho' 1 have rebelled againll: thee. 0
remember not my iins and offences, but ac-
cording to thy mercy think now upon me, O
Lord, for thy goodnefs. Thou fenrefl thy Son
to feek and to fave that which w^s loA : Behold,
O Lord, I have gone aftray like a (lieep that'
is loft ; O feek thy fervant, and bring me back
to the Shepherd and Bifliop of my foul. Let
thy Spirit work in me a hearty fenfe and de-
teftation of all my abominations, that truecon*
trition of heart which thou hall promifed not
to defpife ; and then be thou pleafed co look on
me to take away all iniquity, and receive mc
gracioufly; and for his fake, who hath done no-
thingamifSjbe reconciled tome,v/hohavedone
nothing well: Wafh away the guilt of my (ins^
inhis blood, and fubdue thepower of them by
his grace. And grant, O Lord, that I may from
this hour bid a final adieu to all ungodlinefsand
worldly lufts, that 1 may never once more caft:
a look towards Sodom, or long after the flefh-
pots of Egypt; but confecrate my felf entirely
to thee, to ferve thee in righteoufners and true
holinefs, reckoning my (elf to be dead indeed"
unto fin, but alive unco God, through Jcius
Chrift Qur Lord and blefled Saviour,
G g 4 This
456 l^titiate Bebottonis.
This penueniial Ffalm may alio fiily be ufed.
PSALM LI.
HAVE mercy upon me^ O God, after thy
great goodnefi^ according to the multitude
of thy merciei, do away miiie offences,,
Wajh me throughly from my wickednefs^ and
clea7ife me from my Jin.
For I acknowledge my faults, and my fin is
ever before me.
Againji thee, only have I finned, and done this '
evil in thy fight ^ that thou mightfi be jufitfied
in thy faying, and clear when thou art judged.
Behold, I was fiapen in wickednejs^ and in
fn hath my mother conceived ?ne.
But lo, thou requireft truth in the inward
farts^ andjhalt make me to underjland wijdom
, fecretly.
Thou /halt purge me with hyffop, and IJloall
be clean 'y thou palt wajlo me^ and I fiall be
ivtiter tbanfnQw.
Thou ft: alt make me hear of joy and gladnefs^
that the boneswhich thou haft broken may rejoice^
Turn thy face Jr am my fins ^ and put out all
my mi/deeds.
Make me a clean hearty O God, and renew
■■ a right Spirit within me.
Cafi me not away from thy prefencey and
take not thy Holy Spirit from me.
O give me the comfort of thy help again,
0nd /lablifh me with thy free Spirit.
Thenfhall I teach thy ways unto the wick'*
ed) andjinnersfi^all be convMted unto thee.
Deli^
Prayers before the Sacrame?it, 4^7
Deliver me from blood- puiltinejs^ O God,
thou that art the God of my healthy and my
tongue ftj all fmg of thy right eoufnefs.
Thou j}j alt open my lips^ O Lord, and my
mouth Jhall fhew forth thy praij'e.
For thou de/ireji no facriftcc^ elfe would I
give it thee : but thou deliphtejl not in burnt-
offering, ^
The facrifce of God is a troubled fpirit ; a
broken and contrite heart, O God, Jhalt thou
not defpife.
O be favourable and gracious unto Sion,
build thou the walls of Jerufalem.
Then fo alt thou be pleafed with the f^cri-
fces of right eoufnefs y with the burnt-offerings
and oblations j then they fljall offer young but-
locks upon thine altar.
Glory be ro the Father, and to the Son,
and ^o the Holy Ghoft.
As it was in the beginning, is now, and
ever fhail be, world without end. Amen,
F R A Y E R S before the receiving of the
bleffed SACRAMENT.
OMoft merciful God, who haft in thy great
goodnefs prepared this fpiritual feaft for
fick and fami(hed ibuls, make my defires and
gafping after it anfwerable to my needs of ir.
I have with the prodigal, wafted that portion
of
4^8 |^?ttate l^el3otiong«
of grace thou beftowedft upon me, and there-
fore do infinitely want a fupply out of this
treafury : But, O Lord, how (hall fuch a
wretch as I dare to approach this holy table ?
I am a dog, how (hall I prefume to take the
childrens bread ? or how (hall this fpiritual
Manna, this food of Angels, be given to one
who hath chofen to feed on hulks with fwine ?
nay, to one, who hath already fo often tram-
pled tbefe precious things under foot, eithec
ca^elefly neglecting, or unworthily receiving
thefe holy myfteries ? O Lord, my horrible
guiltinefs makes me tremble to come, and
yet makes me not dare to keep away j for
where, O Lord, (hall my polluced Soul be
wa{hed, if not in this fountain which thou haft
opened for fin, and for uncleannefs ? Hither
therefore I come, and thou ha(t promifed, that
him that cometh to thee thou wilt in no wife
caft out ; This is, O Lord, the blood of tho-
New Teftament ; grant me fo to receive it,
that it may be to me for remiffion of fins ; and
tho' I have fo often, and fo wretchedly broken
jny part of that covenant, whereof this Sacra-
pient is a fcal, yet be thou gracioufly pleafed
to rnake good thine ; to be merciful to my
unrighteoufnefs, and remember my fins and
jny iniquities no more : And not only fo, but
to put thy laws into my heart, and to write
them in my mind j and by the power of thy
grace difpofe my foul to fuch a fincere and
gpqftfint Qb^dience, that I may never again
provoke
Prayers before the Sacrnment. ^ro
provoke ihee. Lord ,gram thac in chele holy
rnyftcrjqs J .may .not only commemorate, bi3t
effediually receive my blefTed Saviour, and all
the benefits of his paffion ; and to that end
give me fuch a preparation of foul, as may
qualify me for it : Give me a deep fenfe of my
fins and ynworthinefs, thar being weary and
heavy laden, I may be capable ot his refrefh-
ings; and by being fuppled in my ow;n -tears,'
I may be the ficrer to be wafhed in his blood ;
Raife up my dull and earthly mii^d from grove-
ling here below, and infpire it with a holy
2eal, that I may with fpiritual affedion ap-
proach this fpiritual feaft : And icf, O Lord,
that infinite love of Chrift, in dying for lo
wretched a finner, inflame my frozen benumb-
ed foul, and kindle in me that facred fire of
love to him ; and that fo vehement, that no
waters may quench, no Hoods drown it, fuch
3s may burn up all my drofs, not leave one
unmortified luft in my foul ; and fuch as may
glib extend it felf to all whom thou hafl: given
me command and exarpple to love, even ene-
mies as well as friends. Finally, O Lord, I
befeech thee to clothe me in the wedding gar-
ment, and ^nakc me, iho' of my felf a inoft
unworthy, yet by thy mercy an acceptable
gueft at this hply tablp ; that 1 inay not eat nor
drink my own condemnation ; but may have
piy pardon fealed, my weaknefs repaired, my
corruptions fubdued, ^nd my foul io infepara-
\>\y united to thee, tha^ no temptations may
46o l^^ibate 53cbotton0.
ever be able to diflblve the union, but that
being begun here in grace, it may be confum-
mated in glory. Grant this, OLord, for thy
dear Son's fake, Jefus Chrift.
Another,
OBlefied Jefus, who once ofFeredfl; up thy
felf for me upon the Crofs, and now
offereft thy felf to me in the Sacrament, let
not, I befeech thee, my impenitence and un-
worthinefs fruftrate thefe fo ineftimable mer-
cies to me ; but qualify me by thy grace to
receive the full benefit of them. O Lord, I
have abundant need of thee, but am fo clogged
with guilt, fo holden with the cdrds of my
fins, that I am not able to move towards thee :
0 loofe me from this band, wherewith Satan
and my own lufts have bound me, and draw
me, that I may run after thee. Lord, thou
feeft daily how eagerly I purfue the paths that
lead to death ; but when thou inviteft me to
life and glory^ I turn my back, and forfake
my own mercy. How often hath this feaft
been prepared, and I have with frivolous ex-
cufes abfented my felf! or if 1 have come, it
hath been rather to defy, than to adore thee 5
1 have brought fuch troops of thy profefTed
enemies, unrepented fins, along with me, as
if I came not to commemorate, but renew
thy pafiion, crucifying thee afrefh, and put-
ting thee to open fhame. And now of what
punifhment (hall I be thought worthy, who
have
Prayers before the Sacrament, 46 1
have thus trampled under foot the Son of God,
and counted the blood of the covenant an un-
holy thing ? Yer, O merciful Jefu, this blood
is my only refuge : O let this make my" atone-
ment, or Iperhh eternally. Wherefore didft
thou ihed it but to fave finners ? Neither can
the merit of it be overwhelmed cither by the
greatnefs or number of fins. I am a finner, a
great one; O let me find its faving efficacy. Be
merciful unto me, O God, be merciful tome;
for my foul trufteth in thee, and in the clefts
of thy v^ounds (liall be my refuge, until thy
Father's Indignation be over part. O thou who
haft as my high prieft facrificed for me, inter-
cede for me alfo, and plead thy meritorious
fufferings on my behalf j and fuffernot, O my
Redeemer, the price of thy blood to be utterly
loft : And grant, O Lord, that as the fins £
have to be forgiven are many, fo I may love
much* Lord, thou feefl what faint, v^hat cold
affeiflions I have towards theej O warm and
enliven them : And as in this Sacrament, that
tranfcendent love of thine in dying for me
is (hed forth, fo I befeech thee, let it convey
fuch grace into me, as may enable me to make
fome returns of love. O let this divine fire
defcend from Keaven into my foul, and let ray
fins be the burnt-offering for it to confame,
that there may not any corrupt affedion, any
curfed thing be fheltered in my heart, that I
may never again defile that place which thou
haft chofen for thy temple. Thou diedft, O
dear
462 piimtz jBzioQtiom^
dear Jefu, to redeem me from all iniquity; O
let me not again fell my felf to work vvicked-
nefs, but grant that 1 may approach thee at
this time with more fincere and fixed refolu-
tions of an entire reformation; and let me re-
ceive fuch grace and flrengih from thee, as
rbay enable me faithfully co perform them.
Lord, there are many old habituated difeafes
Thy foul groans under. [Here mention thy ?noJi
prevailing corruptions.'^ And t ho* I lie never (o
long at the pool of Bet be/da ^ come never fo
often to thy table, yet unlefs thou be pleafed
to put forth thy healing virtue, they will flill
remain uncured. O thou blefled Phyfician of
fouls, heal me, and grant that I may now fo
touch thee, that every one of thefe loathfome
iflues may immediately ftanch; that thefe fick-
neffes may not be unto death, but unto the
glory of thy mercy in pardoning, to the glory
of thy grace in purifying fo polluted a wretch.
O Chrift, hear me, and grant 1 may now ap-
proach thee with fuch humility and contri-
iion,love and devotion, that thou mayft vouch-
fafe to come unto me, and abide with me,
communicating to me thy felf, and all the me-
rits of thy paffion. x^nd then, O Lord, let
no accufations of Satan or my own confcience
amaze or diftradt me ; but having peace with
thee, let me alfo have peace in my felf, that
this wine may make glad, this bread of life
may strengthen m.y heart, and enable me chear-
fully to run the way of thy commandments.
Grant
4*
Ejaculations at the Lord's Supper. 4^^
'Grant this, merciful Saviour, for thine own
bowels and compaffion's fake.
EJACULATIO^NS to be ufed af the
L o R d's Supper.
LORD, I am not worthy that thou
(liouldft come under my roof.
1 have finned : What (hall I do unto thee,
O thou Preferver of men ?
[Here recnlleB fome of thy greatejljim^
if thou, Lord, fhouldfl be extreme to mark
what is done amifs, O Lord, who may abide it ?
But with the Lord there is mercy, and
with him is plenteous redemption.
Behold, O Lord, thy beloved Son, in whom
thou art well pleafed.
Hearken to the cry of his blood, which
fpeaketh better things than that of Abel.
By his Agony and bloody Sweat, by his
Crofs and PafBon, good Lord, deliver mc.
O Lamb of God, which takefl away the
fins of the world, grant me thy peace.
O Lamb of God, which lakeft away the
fins of the world, have mercy upon mCf
Immediately before Receiving. .
THou haft faid, that he that cateth thy
fiefli, and drinketh thy bjood, hath
eternal life.
Behold
* ^ ' — '
464 pnbate i^ebotton^.
Behold the lervant of the Lord, be it unto
me according to thy word.
jlt the receiving of the Bread.
BY thy crucified Body deliver me from
this body of death.
At the receiving of the Cup,
/^ Let this Blood of thine purge my con-
^^ fcience from dead works to ferve the
living God. J
Lord, if thou wilt, thou canfl: make me '
clean.
0 touch me, and fay, I will, be thou clean.
After Receivifig,
WHat {hall I render unto the Lord for all
the benefits he hath done unto me ^ \
1 will take the cup of Salvation, and call
upon the name of the Lord.
Worthy is the Lamb that was (lain, to
receive power, and riches, and wifdom, and
ftrength, and honour, and glory, and blef-
fing.
Therefore bleffing, honour, glory, and
power be to him that fitteth upon the throne,
and to xhe Lamb for ever and ever. Amen.
I have fworn, and am ftedfaftly purpofed
to keep thy righteous judgments.
O hold thou" up my goings in thy paths,
that my foot-fteps flip nor.
A
kftrm- .- ■ .. ...... ■ — -. ■ .. ■ ■ •r- — ■ ■ -■ ■ ■■-- I II M,
A Tha?ik/^i'ui7ig^ after the Sacrame?it. /j.6r
A Thanksgiving after the Receivi/ip-
of the Sacra?nent.
OThoii Fountain of all goodnefs, from
whom every good and perfe(ft gift Com-
eth, and to whom all honour and glory fhould
be returned, 1 defire with all the moft fervenc
and inflamed affe(ftionsof a grateful Pleart, to
blefs and praife thee for thofe ineftimahle mer-
cies thou haft vouchfafed me. Lord, what
is man, that thou fliouldft fo regard him, as
to fend thy beloved Son to fuffer fuch bitter
things for him ? Bur, Lord, what am I, the
worft of men, that 1 Ihould have any part in
this atonement, who have fo often defpifed
him and his fufFerings ? O the height and depth
of this mercy of thine, that art pleafed to ad-
mit me to the renewing of that covenant with
thee, which I have fo often and fo perverfly
broken ! That I, who am not worthy of tbac
daily bread which full: ains the body, fliould be
made partaker of this bread of life,which nou-
rifheth the foul ! And that the God of all pu-
rity (liould vouchfafe to unite himfelf to io
polluted a wretch 1 O my God, fuffer me no
more, I befeech thee, to turn thy grace into
wantonnefs, to make thy mercy an occaiion
of fecurity, but lee this unfpeakable love of
thine conflrain me to obedience; thatfincemy
bleffed Lord hath died for me, 1 may no long-
er live uiito my felf, but to him, O Lord,
H h I
466 pii\^ditt ?^et)otiou0.
I know there is no concord between Chrift
and Belial ; therefore fince he hath now been
pleafed to enter my heart, O let me never per-
mit any luft to chafe him thence, but let him
that hath fo dearly bought me, ftill keep pof-
feffion of me, and let nothing ever take me
out of his hand. To this end be thou graci- I
oufly pleafed to watch over me, and defend
me from all aflaults of my fpiritual enemies ;
but efpecially deliver me from my felf, from >
the treachery of my own heart, which is too
willing to yield it fclf a prey. And where
thou feeft 1 am either by nature or cuflom moft
weak, there do thou, I befeech thee, magnify
thy power in my prefervation. [Here mentiofi
thy jnoji dangerous femptationsS\ And, Lord,
let my Saviour's fufFerings for my fins, and
the vows I have now made againft them, ne-
ver depart from my mind; butlettheremem- .
brance of the one enable me to perform the
other, that I may never make truce with
thofe lufls, which nailed his hands, pierced his
fide, and made his foul heavy to the death :
But that having nowa-new lifted my felf un-
der his banner, I may fight manfully, and fol-
low the Captain of my falvation, even through
a fea of blood. Lord, lift up my hands that
hang down, and my feeble knees, that I faint
not in this warfare : O be thou my flrength,
who am not able of my felf to ftruggle with
the llighteft temptations. How often have I
turned my back in the day of battle ? How
many
Prayers after the Sacrament, 467
many of chefe facramental vows have 1 vio-
lated ? And, Lord, I have flill the fame un-
conftant deceitful heart to betray me to the
breach of this. O thou, who art Yea andA-
men, in whom there is nofliadow of change,
communicate to me, I befeech thee, fuch a
{lability of mind, that I may no more thus
ftart afide like a broken bow ; but that ha-
ving my heart whole with thee, I may con-
tinue ftedfaft in thy covenant, that not one
good purpofe which thy fpirit hath raifed in
me this day, may vanilh, as fo many have
formerly done j but that they may bring
forth fruit unto life eternah Grant this, O
merciful Father, through the merits and
mediation of my crucified Saviour.
A Prayer of Inter cejjion^ to be if ed either before
or after the Receiving of the Sacrajitent.
OMoft graciousLord, who fo tenderly lo-
vedft mankind, as to give thy dear Soa
out of thy bofom to be a propitiation for the
fins of the whole world, grant that the efFed:
of this redemption may be as univerfal as the
defign of it, that it may be to the falvation of
all. O let no perfon by impenitence and wil-
ful fin forfeit his part in it ; but by the power
of thy grace bring all, even the moil obflinate
finners, to repentance. Enlighten all that fit in
darknefs, all Jews, Turks, Infidels, and Here-
ticks J take from them all blindnefs, hardnefs
of heart, and contempt of thy Word j and fo
H h 2 fetch
46« i^nt)r.te BEtiotton^.
fetch them home, bleffedLord, unto thy fold,
that they may be faved among the number of
the true Ijraelites. And for all thofe upon
whom the name of thy Son is called, grant,
O Lord, that their converfations may be fuch
asbecometh the Gofpel of Chrift ; thathis name
be no longer blafphemed among the Heathens
through us. O bleffed Lord, how long (hall
Chriftendom continue the vileft part of the
w'orld,a fink of all thofeabominable pollutions,
which even Barb^ians deteft ? O let not our
profeffion and our practice be always at fo wide
a diftance. Let not the difciples of the holy
and immaculate Jefus be of all others the moft
profane and impure. Let not the fubje(fls of
the Prince of Peace be of all others the moft
contentious and bloody ; but make us Chri-
ilians in deed, as well as in name, that we
may walk worthy of that holy vocation where-
with we are called, and may all with onemind
and one mouth glorify thee the Father of our
Lord Jefus Chrift. Have mercy on this lan-
guiihing Church ; look down from Heaven,
thehabitation of thyholinefs, and of thy glo-
ry. Where is thy zeal and thy ftrength, the
founding of thy bowels and of thy mercies to-
wards us? Are they retrained ? Be not wroth
very fore, OLord, neither remember iniqui-
ty for ever : But though our backflidings are
many, and we have grievouily rebelled, yet
according to all thy goodnefs let thy anger
and thy fury be turned away, and caufe thy
face
Prayers after the Sacrajnent. 469
face to (liine upon thy fanctuary, which is de-
folate, for the Lord's fake; and fo feparate be-
tween us and our fins, that they may no longer
feparate between us and our God. Save and
defend all Chriftian kings, princes and gover-
nors, efpecially thofe to whom we owe fub-
je<5tion ; plead thou their caufe, O Lord,
againfl: thofe that flrive with them, and fight
thouagainft thofe thatfightagainft them; and
fo guide and affift them in thedifchargeof that
office whereunto thou haft appointed them,
that under them we may lead a quiet and
peaceable life in all godlinefs and honefty.
Blefs them that wait at thine altar, open thou
their lips, that their mouth may {hew forth
thy praife. O let not the lights of the world
be put under builiels, but place them in their
candlefticks, that they may give light to all
that are in the houfe. Let not 'Jeroboain^
priefts profane thy fervice; but let the feed of
Aaro7i ftill minifter before thee. And, O thou
Father of mercies, and God of all comfort,
fuccour and relieve all that are in afflidlion :
Deliver the outcaft and poor ; help them to
right that fuffer wrong; let the forrowful figh-
ing of the prifoners come beforethee; and ac-
cording to the greatnefs of thy power pre-
ferve thou thofe that are appointed to die ;
grant eafe to thofe that are in pain, fupplies to
thofe that fuffer want; give to all prefumpcuous
finners a fenfe of their fins,and to all defpairing
a fight of thy mercies; and do thou, O Lord,
H b 3 for
470 j^^it^ate WttaUom.
for every one abundantly above what they
can aik or think. Forgive my enemies, per-
fecutorSj and flanderers, and turn their hearts.
Pour down thy bleflings on all my friends
and benefadlors, all who have commended
themfelves to my prayers. [Here thou mayeji
7iame particular perfons.'] And grant, O mer-
ciful Father, that through this blood of the
crofs we may all be prefented pure and un-
blameable, and unreproveabie in thy fight ;
that fo we may be admitted into that place of
purity, where no unclean thing can enter,
there to fing eternal praifes to Father, Son,
and Holy Ghoft for ever,
j4 Prayer i?i Time of common Ferfecution.
Bleffed Saviour, who haft made the crofs
^ the badge of thy difciples, enable me,
Ibefeech thee, willingly and chearfully to em-
brace it : Thou feeft, O Lord, 1 am fallen into
days, wherein he that departeth from evil,
maketh himfelf a prey : O make me fo readi-
ly to expofe all my outward concernments,
when my obedience to thee requireth it, that
what falls as a prey to men, may by thee be
accepted as a facrifice to God. Lord, preferve
me fo by thy Grace, that I never fuffer as an
evil doer ; and then, O Lord, if it be my lot
to luffer as a Chriftian, letme not be afhamed,
but rejoice that I am counted worthy to
fuffer for thy name. O thou, who for my
fake
A Prayer in time of Perpcution. ^ji
fake enduredft the crofs, and defpifedft the
fhame, let the example of that love and pa-
tience prevail againfl all the tremblings of my
corrupt heart, that no terrors may ever be
able to fhake my conftancy j but that, how long
foever thou fhalt permit the rod of the wick-
ed to lie on my back, I may never put my
hand unto wickednefs. Lord, thou knoweft
whereof I am made, thou remembreft chat I
ambutflefli; and flefh, O Lord, (brinks at
the approach of any thing grievous, ic is thy
Spirit, thy Spirit alone, that can uphold me.
O eftablifh me with thy free Spirit, that I be
not weary and faint in my mind : And by how
much the greater thou difcerneft my weak-
nefs, fo much the more do thou fhew forth
thy power in me ; and make me, O Lord, ia
all temptations, ftedfaftly to look to thee the
Author and Finiflier of my faith ; that fo I may
run the race which is fet before me, and refift
even unto blood, flriving againft fin. O dear
Jefus, hear me ; and tho' Satan defire to have
me, that he may winnow me as wheat, yec
do thou, O bleffed Mediator, pray for me,
that my faith fail not J but that, tho' it be tried
with fire, it may be found unto praife and
glory, and honour, at thy appearing. And, O
Lord, I befeech thee, grant that 1 may pre-
ferve not only conftancy towards God,but cha-
rity alfo towards men, even thofe whom thou
Ihalt permit to be the inftruments of my fuf-
fcrings: Lord, let me not fail to imitate thai:
H h 4 admi-
472 j^;ittate Bei30tiong>
admirable meeknefs of thine, in loving and
praying for my grcateft perfecutors: And do
thou,, O Lord, overcome all their evil with
thy infinite goodnefs, turn their hearts, and
draw them powerfully to thy felf, and at laft
receive both me and mine enemies into thofe
manfions of peace and reft, where thou
reigneft with the Father and the Holy Ghoft,
one God, for ever.
A Prayer ifi Time of AffliBion.
OJuft and holy Lord, who with rebukes
doft chaften man for fin, I defire un-
feignedly to humble my felf under thy migh-
ty hand, which now lies heavy upon me : I
heartily acknowledge, O Lord, that all I do,
all I can fuffer, is but the due reward of my
deeds ; and therefore in thy fevereft infiifti-
ons I muft ftill fay, Righteous art thou, O
Lord, and upright are thy judgments. Bur,
O Lord, I befeech thee, in judgment remem-
ber mercy : And though my fins have enfor-
ced thee to ftrike, yet confider my weaknefs,
and let not thy flripes be more heavy or more
iafting, than thou feeft profitable for my foul:
Correct me but with the chaftifement of a
father, not v;ith the v/ounds of an enemy ;
and though thou take not off thy rod, yet take
away thine anger. Lord, do not abhor my
foul, nor caft thy fervant away in difpleafure,
but pardon my fins, I befeech thee j and if
yet in thy fatherly wifdom thou fee fit to
pro-
A T.hankfgi'vtng for Deliverance. 473
prolong thy corrections, thy blelled will be
done. I caft my felf, O Lord, at thy feet ;
do with me what thou pleafeft : Try me as
filver is tried, fo thou bring me out purified.
And Lord, make even my fiefli alfo to fub-
fci ibe to this refignation, that there may be
nothing in me that may rebel againfl thy
hand, but that having perfedly fupprefled
all repining thoughts, I may chearfully drink
of this cup : And, how bitter foever thou
fhalt pleafe to make it. Lord, let it prove
medicinal, and cure all the difeafes of my
foul, that it may bring forth in me the peace-
able fruit of righteoufnefs, that fo thefe light
afflidlions, which are but for a moment, may
work for me a far more exceeding and eter-
nal weight of glory through Jefus Chrift.
A I'hankfgivingfor Deliverance,
OBlefled Lord, who art gracious and
merciful, flow to anger, and of great
kindnefs, and repenteft thee of the evil ; I
thankfully acknowledge before thee, that
thou haft not dealt with me after my fins,
nor rewarded me according to my iniquities.
My rebellions, O Lord, deferve to be fcourg-
ed with fcorpions, and thou haft corred:ed
them only with a gentle and fatherly rod ;
neither haft thou fuffered me to lie long un-
der that, but haft given me a timely and a
gracious ifloe out of my late diftrefiTes. O
Lord, I will be glad, and rejoyce in thy
mercy ;
474 pii^att ^zWAom.
mercy j for thou haft confidered my trouble,
and 'haft krrown my foul in adverfity. Thou
haft fmitten, and thou haft healed me. O
let thefe various methods of thine have their
proper effeds upon my foul, that I, who have
felt the fmart of thy chaftifements, may
fland in awe, and not fin : And that I, who
have likewife felt the fweet refreftiings of
thy mercy, may have my heart raviihed with
it, and knit to thee in the firmeft bands of
love ; and that by both I may be preferved
in a conftant entire obedience to thee all my
days, through Jefus Chrift.
Direflions for the Time of Sicknefs.
^H E N thou jindeji thy felf 'vififed with
Sicknefs, thou art immediately to remem-
ber, that it is God, which with rebukes doth
chaften m.an for fin. And therefore let thy
firft care be to find out what it is that provokes
him to finite thee : and to that purpofe exa-
mine thine own heart, fearch diligentU what
gmlts lie there, confefs them humbly and peni-
tently to God, and, for the greater fecurity^
renew thy repentance for all the old fins of thy
former life 5 beg moft earneftly and importu-
nately his mercy and pardon in Chrijl Jefus,
cind put 'on jincere and zealous refaluttons of
for-
DireSitom for the Sick. 47^
forfaking every evil way for the reji of that
time which God fi: all [pare thee. And that
thy own heart deceive thee not in thin fo weighty
a bufinefsy it will be wifdom to fend for fome
godly divine, not only to afjifl thee with his
prayers, but with his counfel alfo. And to that
purpofe open thy heart fo freely to him, that he
may be able to judge whether thy repentance be
fitch as may give thee confidence to appear be^
fore God's dreadful tribunal ; and that, if it
be not, he ?nay help thee what he can towards
the making it fo. And when thou hafi thuspro^
videdfor thy better part, thy foul, then confider
thy body alfo : And as the Wife man faith^
Eccluf. xxxviii. 12. Give place i^ the phyfi-
cian ; for the Lord hath created him. Ufefucb
means as may be mofl likely to recover thy health -y
but always remember that the fuccefs of them
mufi come from God ; and beware of hi^Js fin^
who fought to the phyficians, and not to the
Lord, 2 Chr. xvi. 12. Difpofe alfo betimes of thy
temporal affairs, byfnakifig thy will, and Jetting
all things in fuch order as thou meanejl finally to
leave them in, and defer it not till thy ficknefs
grow more violent : For then perhaps thoufldalt
not have fuch ufe of thy reafon as may fit thee
for it ; or, if thou have, it will be then much
morefeajonable to imploy thy thoughts on higher
things, on the world thou art going to, rather than
that thou art about to leave. We cannot carry
the things of this world with us when we go
hence, and it is not fit we fliould carry the
thoughts
J^;ttbatc 23Cbottong{»
thoughts of them. Therefore let thofe be early
difpatchedy that they may not dijlurb thee at
lajl
A Prayer for a Jick Per/on.
O Merciful and righteous Lord, the God
of health and of ficknefs, of life and of
death, I moft unfeignedly acknowledge that
my great abufe of thofe many days of flrength
and welfare, which thou haft afforded me, hath
moftjuftly deferved thy prefent vifitation. I
defire, OLord, humbly to accept of this pu-
nifhment of mine iniquity, and to bear the in-
dignation of the Lord, becaufe I have finned
againft him. And, O thou merciful Father,
"who deiigneft not the ruin, but the amend-
ment of thofe, whom thou fcourgeft, I befeech
thee by thy grace fo to fandtify this corredlion
of thine to me, that this ficknefs of my body
may be a means of health to my foul ; make me
diligent to fearch my heart ; and do thou, O
Lord, enable me to difcover every accurfed
thing, how clofely foever concealed there, that
by the removal thereof I may make way for
the removal of this puniftiment. Heal my
foul, OLord, which hath finned againft thee;
and then, if it be thy blelTed will, heal my
bqdyalfoj reftore the voice of joy and health
unto my dwelling, that I may live to praife
thee, and to bring forth fruits of repentance.
But if in thy wifdom thou haft otherwife dif-
pofed, if thou haft determined that this fick-
2 nefs
A IhankJ giving for Recovery. 477
nefs lliall be unto death, I befeech thee to fie
and prepare me for it : Give me that fincere
and earneft repentance, to which thou haft
promifed mercy and pardon ; wean my heart
from the world, and all its fading vanities,
and make me to gafp and pant after thofe
more excellent and durable joys, which are
at thy right hand for ever. Lord, lift thou
up the light of thy countenance upon me,
and, in all the pains of my body, in all the
agonies of my fpirit, let thy comforts re-
frefh my foul, and enable me patiently to
wait till my change come. And grant, O
Lord, that when my earthly houfe of this
tabernacle is difTolved, I may have a building
of God, an houfe not made with hands, eter-
nal in the Heavens ; and that for his fake,
who by his precious blood hath purchafed it
for me, even Jefus Chrifl.
A Thankfgiving for Recovery,
O Gracious Lord, the God of the fplrits
of all fle{h, in whofe hand my time is,
1 praife and magnify thee, that thou haft, in
love to my foul, delivered it from the pit of
corruption, and reftored me to health again.
It is thou alone, O Lord, that haft preferved
my life from deftru<^l:ion j thou haft chaften-
ed and correlated me, but thou haft not given
me over unto death, O let this life, v^hich
thou haft thus graciouily fpared, be wholly
confecrated to thee. Behold, O Lord, I am
by
47B ja^ttate JBz^ottom.
by thy mercy made whole; O make me ftridtly
careful to fin no more, left a worfe thing come
unto me* Lord, let not this reprieve thou
haft now given me, make me fecure, as think-
ing that my Lord delayeth his coming ; but
granc me, I befeech thee, to make a right
ufe of this long fuffering of thine, and fo to
imploy every minute of that time thou ftialc
allow me, that when thou fhalt appear, I may
Lave confidence, and not be aftiamed before
thee at thy coming. Lord, I have found by
this approach towards death how dreadful a
thing it is to be taken unprepared : O let in
be a perpetual admonition to me to watch
for myMafter's coming: And when the plea-
fures of fin (hall prefent themfelves to entice
me, O make me to remember how bitter they
will be at the laft. O Lord, hear me ; and
as thou haft in much mercy afforded me time,
fo grant me alfo grace to work out my own
faivation, to provide oil in my lamp, that
when the Bridegroom cometh, I may go in
with him to the marriage. Grant this, I
befeech thee, for thy dear Son's fake.
A Prayer at the Approach of Death,
Eternal and everlafting God, who firft
breathedft into man the breath of life,
and when thou takeft av/ay that breath, he
dies, and is turned again to his duft; look with
compaffion on me thy poor creature, who am
now drawing near the gates of death, and,
which
A Prayer at the Approach of Death. 479
which is infinitely more terrible, the bar ot
Judgment. Lord, my own heart condemns
me, and thou art infinitely greater than my
heart, and knoweft all things. The fins I
know, and remember, fill me with horror,
but there are alfo multitudes of others, which
I either obferved not at that time, or have
fince carelefly forgot, which are all prefent to
thee. Thou fetteft my mifdeeds before thee,
and my fecret fins in the light of thy coun-
tenance ; and to what a mountainous heap
muft the minutely provocations of fo many
years arife ? How long (hall one fo ungodly
fland in thy judgment, or fuch a finner in
the congregation of the righteous ? And, to
add yet more to my terror, my very repen-
tance, I fear, will not abide the trial j my
frequent relapfes heretofore have fufficiently
witnefiTed the infincerity of my paft refolu-
tions. And then, O Lord, what can fecure
me, that my prefent difiikes of my fins ai^e net
rather the effcds of my amazing danger, than
of any real change ? And, O Lord, I know
thou art not mocked, nor wile accept of any
thing that is not perfedly fincere. O Lord,
when I confider this, fearfulnefs and trem-
bling cometh upon me, and an horrible dread
overvvhelmeth me, my flefii trembletii for
fear of thee, and my heart is wounded with-
in me. But, O Lord, one deep calleth upon
another, the depth of my mifery upon the
depth of thy mercy : Lord, fave now, or I
perilli
480 Pttioatt Bebotiong> .
perilh eternally. O thou, who willeft not
that any lliould perifh, but that all would
come to repentance, bring me, 1 befeech thee,
tho' thus late, to a fincere repentance, fuch as
thou wilt accept, who triefl: the heart. Cre-
ate in me, O God, a clean heart, and renew
a right fpirit within me. Lord, one day is
with thee as a thoufand years ; O let thy migh-
ty Spirit work in me now in this my laft
day, whatfoever thou feell wanting to fie
me for thy mercy and acceptation. Give
me a perfedt and entire hatred of my fins,
and enable me to prefent thee with that fa-
crifice of a broken and contrite heart, which
thou haft promifed not to defpife 5 that by
this I may be made capable of that atone-
ment, which thy dear Son hath, by the more
excellent oblation of himfelf, made for all re-
penting finners. He is the Propitiation for
our fins ; he was wounded for our tranfgref-
fions ; he was bruifed for our iniquities ; the
chaftifement of our peace was on him. O
heal me by his ftripcs, and let the- cry of his
blood drown the clamour of my fins. lam
indeed a child of wrath, but he is the Son of
thy love 5 for his fake fpare me, O Lord, fpare
thy creature, whom he hath redeemed with
his moft precious blood, and be not angry
with me for ever. In his wounds, O Lord,
I take, fanduary ; O let not thy vengeance
purfue me to this city of refuge : My foul
hangeth upon him, O let me not perifli with a
Jefus,
A Prayer at the Approach of Death. 481
Jefus, with a Saviour in my Arms. But
by his agony and bloody fvvear, by his crofs
and paflion, by all that he did and fuf-
fered for (inners, good Lord, deliver me ;
deliver me, I befeech thee, from the wages
of my fins, thy wrath, and everlafting dam-
nation, in this time of my tribulation, in the
hour of death, and in the day of Judgment.
Hear me, O Lord, hear me, and do not now
repay my former negleifts of thy calls, by
refufing to anfwer me in this time of my
greateft need. Lord, there is but a ilep be-
tween me and death ; O let not my fun go
down upon thy wrath, but feal my pardon,
before I go hence, and be no more feen.
Thy loving-kindnefs is better than the life
it felf ; O let me have that in exchange, and
1 fliall moft gladly lay down this mortal life.
Lord, thou knoweft all my defire, and my
groaning is not hid from thee j deal thou
with me, O Lord, according to thy name,
for fvveet is thy mefcy ; take away the fting
of death, the guilt of my fins j and then,
though I walk through the valley of the
fivadovv of death, I will fear no evil. I will
lay me down in peace, and. Lord, when I
awake up, let me be fatisfied with thy pre-
fencc in thy giory. Grant this, merciful God,
for his fake, who is borh the Redeemer and
Mediator of finners, even Jefus Chrift.
I i PSALMS.
_482 |^;ti^ate ^ebotiong.
PSALMS.
PU^ me not to rebuke ^ 0 Lord, in thine anger ^
neither chaften me in thy heavy difpleafure.
T^here is no health in myJie/Jj^ bee ait fe of thy
difpleafure : Neither is there any refl in my
bones by reafon of my fins.
For viy wickedne/fes are gone over my head,
and are a fore burden, too heavy forme to bear.
My wounds flinky and are corrupt, through
7ny foolifJjnefs.
Therefore is??2y fpirit vexed within me, and
my heart within me is de folate.
My fins have taken fuch hold upon me, that
I am not able to look up : yea, they are more
in number than the hairs of my head, and my
heart hath failed me.
But thou, O Lord God, art full of com-
pafion and ?nercy, long-juffering, plenteous in
goodnefs and truth.
Turn thee unto me, and have mercy upon
Vie \ for I am deflate and in mifery.
IJ thou. Lord, fJjouldef be extreme to mark
what is done amij's, O Lord, who may abide it f
O remember not the fns afzd ofences cf my
youth : But accordi7ig to thy ?nercy think thou
upon 7ne, for thy goodnefs.
Look upon my adverfty and mifery, and for-'
give tne all my fin.
Hide not thy face from thy fervant, for I
am in trouble : O hafie thee, and hear me.
Out
Ejaculations for the Sick. 4.83
Out of the deep do I call unto thee : Lord,
hear ?7iy 'voice.
Turn thee, O Lord, and deliver my foul :
O fave me for thy mercies fake.
0 go not from me ; for trouble is hard at
hand, and there is none to help.
1 firetchforth my hands unto thee : My foul
gajpeth unto thee as a thirjiy land.
Draw nigh unto my Jbuly and fave it : O
'deliver me, becaufe of my enemies.
For my foul is full of trouble^ and my life
draweth nigh unto Hell.
Save me from the Lions mouth : hear me
from among the horns of the unicorns.
O fet me upon the Rock that is higher than
I, for thou art my hope and a ftrong tower for
me againft the enemy.
Why art thou Jo heavy , O my foul, and why
art thou fo df quieted within me f
Put thy trufi in God ; for I will yet give
him thanks for the help of his countenance.
The Lord Jljall make good his loving kind^
nefs towards ?ne j yea, thy mercy, O Lord, en-
dureth for ever : defpife not thou the work of
thine own hands.
r\ God, thou art my God-, early will Ifeek thee.
^ My Joul thirfteth for thee -, my flejh alfo
longeth after thee, in a barren and dry land^
where no water is.
Like as the hart defireth the water-brook,
fo longeth my Joul after thee, O God,
I i 2 My
Mv /(?/i(/ ?i athirjifor God, even for the li-
"oing God : WhenJJjaU I come to appear bejore
the prejcnce of God ?
How amiable are thy dwellings^ O Lord of
Ho/Is!
My fen I hath a defire and longing to enter
into the courts of the Lord: my fefi and my
heart rejoyceth in the livifig God.
O that I had wings like a dove I for then
iji^onld I fee a^^uay^ and be at reft.
0 fend out thy light and thy truths that they
may lead me^ and bring me unto thy holy hilly
and to thv dwellimr.
For one day in thy courts is better than a
thoufand.
1 had rather be a door-keeper in the houfe of
my God^ than to dwell in the tents ofwickednejs.
I fJiould utterly have fainted^ but that 1 be-
lieved verily to fee the gocdnefs of the Lord in
the land of the living.
Thou art my Helper and my Redeemer : O
Lord^ make no long^ tarrying.
EJ ACULAJ ION S.
L O R D, of whom may I feek for fuc-
cour, but of thee, who for my fins art
juitly difpleafed? Yet, O Lord God moft
holy, O Lord moft mighty, O holy and moft
merciful Saviour, deliver me not into the
bitter pains of eternal death.
Thou
Ejaculations for the Sick. 48/;
Thou knoweft, Lord, the fecrers of my
heart, fhuc not up thy merciful ears to my
prayer, but hear me, O Lord moft holy, Q
God mod mighty, O holy and merciful Sa-
viour, thou mofl worthy judge eternal, fuf-
fer me not at my lafl hour, for any pains of
Death, to fall from thee.
Father, 1 have finned againll: Heaven, and
before thee, and am not worthy to be called
thy child: Yet, O Lord, do not thou caft off
the bowels and compaflions of a Father ; bur,
even as a Father piuieth his own children, fo
be thou merciful unto me.
Lord, the Prince of this World cometh,
O let him have nothing in me ; bur, as he
accufeth, do thou abfolve : He lays many
and grievous things to my charge, which he
can too well prove ; I have nothing to fay
for my felf, do thou anfwer for me, O Lord
my God.
O Lord, I am clothed v/ith filthy garments,
and Satan iiands at my right hand to refill
me ; O be thou plealed to rebuke him, and
pluck me as a brand out of the fire i caufe
mine iniquities to pafs from me, and clothe
me with the righteoufnefs of thy Son.
Behold, O God, the Devil is coming to-
wards me, having great wrath, becaule he
knoweth that he hath but a Ihort time. O
fave and deliver me, left he devour my foul
like a lion, and tear it in pieces while there
is none co help.
113 O
486 pn\iatt J^ebotton^.
O my God, 1 know that no unclean thing
can enter into thy Kingdom, and I am no-
thing but pollution J my very righteoufneiTes
are as filthy rags. O wa{h me, and make
me white in the blood of the Lamb, that fo
I may be fit to fliind before thy throne.
Lord, the fnares of death compafs me
round about ; O let not the pains of Hell
alfo take hold upon me : But though I find
trouble and heavinefs : yet, O Lord, 1 be-
feech thee, de'iver my foul.
O dear Jefus, who haft bought me with
the precious price of thine own blood, chal-
lenge now thy purchafe, and let not the ma-
lice of Hell pluck me out of thy hand.
O blefled High Prieft, who art able to fave
them to the utmoft, who come unto God by
thee J fave me, I befeech thee, who have no
hope but on thy Merits and IntercefTion,
OGod, Iconfefs I have defaced that image
of thine thou didft imprint upon my Soul ;
yet, O thou faithful Creator, have pity on
thy Creature.
O Jefu, 1 have by my many and grievous
fins crucified thee afrefli; yet thou who pray-
edft for thy perfecutors, intercede for me
alio, and fuffcr nor, O my Redeemer, rny
Soul (the price of thy blood) to perifli.
O Spirit of grace, I have, by my horrid im-
pieties, done defpire to thee j yet, O blefied
Comforter, though I have often grieved
?hee, be thou pieafed to fuccour and re-
i
- ■* V ^ "^
Ejaculations for the Sick. ^87
lieve me, and lay unco my loul, i am thy
falvation.
Mine eyes look unto thee, O T ord, in
thee is my truft ; O call not out my Soul.
O Lord, in thee have I trufled \ let me ne-
ver be confounded.
/^BlefTed Lord, who fcourgeft: every fon,
^^ v«/hom thou received ; let me not be
weary of thy corrcdlion, but give me fuch a
perfed: fubje6tion to thee the Father of Ipirits,
that this chaflifement may be for my pro-
fir, that I may thereby be partaker of thy
Holinefs.
O thou Captain of my Salvation, who wert
made perfed: by fufFerings, fandify to m.eall
the pains or body, all the terrors of mind,
which thou (halt permit to fall upon me.
Lord, my iins have deferved ecernal tor-
ments; make me chearfully and thankfully
to bear my prefent pains: chaftenme as thou
pleafefl: here, that 1 may not be condemned
with the World.
Lord, the waters are come in even unto
my Soul: O let thy Spirit move upon thefe
waters, and make them like the pool of Be-
thefda^ that they may cure whatfoever fpi-e
ritual difeafe thou difcerneft in me.
O Chrift, who firfl fufFeredft many and
grievous things, and then entredft into thy
Glory J make me fo to fuffer with thee, that
1 may alfo be glorified with thee.
li 4 Q
488 ^ti\>m j^ebottong,
O dear Jefus, who humbledll thy felf to
the death of the crofs for me, let that death
of thine fvveeten the bitternefs of mine.
When thou hadft overcome the iTnarpnefs
of death, thou didft open the kingdom of
Heaven to all believers.
I believe that thou flialt come to be my
Judge.
I pray thee therefore help thy fervanr,
whom thou haft redeemed with thy moft
precious blood.
Make me to be numbred with thy Saints
in glory everlailing.
Thou art therefurredlionand the life : He
that believeth in thee, though he were dead,
yet ihall he live : Lord, 1 believe, help thou
my unbelief.
My flefh and my heart faileth ; but God
is the ftrength of my heart and my portion
for ever.
I defire to be diflblved, and to be with
Chrift, which is far better : Lord, I groan
earneftly, defiring to be cloathed upon with
that houfe from heaven.
I defire to put off this my tabernacle : O
be pleafed to receive me into everlafting ha-
bitations.
Bring my foul out of prifon, that I may
give thanks unto thy name.
Lord, I am here to wreftle not only with
fiefli and blood, but with principalities and
powers, and fpiritual wickednefs : O take me
from
Ejaculatioizs for the Sick. 489
from thefe tents of Kedar^ into the heaven-
ly JeruJ'alem, where Satan (hall be utterly
troden under my feet.
1 cannot here attend one minute to thy
fervice without diilradlion; O take me up to
fland before thy throne, where 1 (hall ferve
thee day and night.
1 am here in heavinefs through many tri-
bulations: O receive me into that place of
v^a, where all tears fhall be wiped from my
eyes, where there fliall be no more death, nor
forrow, nor crying, nor pain,
I anj here in the flate of banifhment and
abfence from the Lord : O take me where I
ihall for ever behold thy face, and follow
the Lamb whitherfoever he goeth.
I have fought a good fight, I have finifhed
my courfe, I have kept the faith ; hence-
forth there is laid up for me a crown of
righteoufnefs.
OBlefTed Jefu, who haft loved me, and
wafhed me from my fins in thine own
blood, receive my foul.
Into thy hands I commend my fpirit : for
thou haft redeemed me, O Lord, thou God
©f truth. Come, Lord Jefu, come quickly.
PRAYERS
490 i^jtfoate l^ebotfong.
PRAYERS
FOR
Their life, who mourn in fecret for
the ^ublick Calamities^ Sec.
PSALM LXXIV.
0 God, wherefore art thou ahfent from us fo long ?
Why is thy wrath fo hot againji the fJoeep of thy
pafiure, &c.
Pfal. Ixxix. 0 God, the Heathen are come into thine
inheritance : Thy holy 'Temple have they defiled, and
made Jerufalem an heap of flones, &c.
Pfal. Ixxx. Hear, O thou Shepherd of Ifrael, thoti
that leadefi\] okph like ajheep ; fhew thy felf alfoy
thou that fit t eft upon the Cheruhims, &c.
'A Prayer to be ufed in thefe Times of Calamity,
OLord God, to whom vengeance belong-
eth, I defire humbly to confels before
thee, both on my own behalf, and that of
this nation, that thefe many years of cala-
mity we have groaned under, are but the
jufl (yea, mild) returns of thofe many more
years
Prayers in time of pubiick Calamity. iy^\
years of our provocations againft thee ; and
that thy prefent wrath is but the due punifli-
nient of thy abufed mercy. O Lord, thou
haft formerly abounded to us in bleiTings a-
bove all the people of the earth. Thy candle
lliined upon our heads, and we delighted our
felves in thy great goodnefs: Peace was with-
in our walls, and plenteoufnefs within our
palaces : there was no decay, no leading in-
to captivity,and no complaining inourftreets:
But we turned this grace into wantonnefs; w-e
abufed our peace to fecurity, our plenty to
riot and luxury j and made thofe good things,
which fiiould have endeared our hearts to
thee, the occafion of eftranging them from
thee. Nay, OLord, thou gaveft us yet more
precious mercies, thou wert pleafed thy felf
to pitch thy tabernacle with us, to eftablifn
a pure and glorious Church among us, and
give us thy word to be a lamp unto our feet,
and a light unto our paths. Bur, O Lordj
we have made no other ufe of that light, than
to condu(fl us to the chambers of death : We
have dealt proudly, and not hearkened to thy
commandments ; and by rebelling againft the
light, have purchafed to our felves fo much
the heavier portion in the outer darknefs. And
now, O Lord, had the overflowings of thy
vengeance been anfwerable to that of our (in,
We had long fince been fwept away with a
fwift deftrudlion, and there had been none of
us alive at this day, to implore thy mercy,
Bu:
-J—
492 j^^ttjate JBcbottonjJ.
But thou art a gracious God, flow to anger,
and haft proceeded with us v/ith much pa-
tience and long-luffering -, thou haft fent thy
judgments to awaken us to repentance, and
haft alfo allowed us fpace for it : But alas ! we
have perverted this mercy of thine beyond all
the former; we return not to him that fmireth
us, neither do we fcek the Lord ; we are Hid-
den back by a perpetual back-Hiding ; no man
repenteth him ofhiswickednefs,or faith, What
have I done ? 'Tis true, indeed, we fear the
rod (we dread every fuffering, fo that we are
ready to buy it off with the fouleftlin) but we
fear not him that hath appointed it ; but by a
wretched obftinacy, harden our necks againft
thee, and refufe to return. And now, O God,
■what balm is there in Gilead that can cure us,
who, when thou wouldft heal us, will not be
healed? We know thou haft pronounced, that
there is no peace to the wicked j and how ftiall
we then pray for peace, that ftill retain our
wickednefs? This, this, OLord, is our foreft
difeafe : O give us medicines to heal this fick-
nefs: Heal our fouls, and then we know thou
canft foon heal our land. Lord, thou haft long
fpoken by thy Word to our ears, by thy judg-
ments even to all our fenfes}' but unlefs thou
fpeak by thy Spirit to our hearts,all other calls
will ftill be ineffedual. O fend out this voice,
and that a mighty voice, fuch as may awake
us out of this lethargy : Thou that didft call
Lazarus out of the grave. O be pleated to call
us.
Prayers tn T^ime of public k Calamity. 493
us, who are dead, yea putrified in TrefpafTes
and Sins, and make ns to awake toRighteouf-
nefs. And though, O T.ord, our frequent Re-
liftances, even of thofe inward Calls, havejuft-
ly provoked thee to give us up to the I.ufts of
our own Hearts ; yet, O thou boundlefs Ocean
of Mercy, who art good not only beyond what
we can deferve, but what we can wifh ; do
not withdraw the Influence of thy grace, and
take not thy Holy Spirit from us. Thou were
found of thofe that fought thee not : O let
that ad: of mercy be repeated to us, who are
fo defperately, yet fo infenfibly fick, that we
cannot fo much as look after the Phyfician ;
and by how much our cafe is the more dan-
gerous, fo much the more fovereign remedies
do thou apply. Lord help us, and confider
not fo much our unworthinefs of thy aid, as
our irremediable ruin, if we want it ; Save,
Lord, or we perifh eternally. To this end,
difpenfe to us in our temporal intereft, what
thou feefl may beft fecure our fpiritual : If a
greater degree of outward mifery will tend
to the curing our inward, Lord, fpare not
thy rod, but ftrike yet more (harply. Caft
out this Devil, though with never fo much
foaming and tearing. But if thou feeft that
fome return of mercy may be moft likely to
melt us, O be pleafed fo far to condefcend
to our wretchednefs, as to afford us that;
and whether by thy fliarper or thy gentler
methods, bring us home to thy felf : And
then.
494 i^xi^atz J^ttQiion^,
then, O Lord, we know thy hand is not fhorc-
ned, thac it cannot fave : When thou haft de-
livered us from our fins, thou canft and wile
deliver us from our troubles. O fhew us thy
mercy, and grant us thy falvation, that being
redeemed both in our bodies and fpirits, we
may glorify thee in both, in a chearful obe-
dience, and praife the name of our God, thac
hath dealt wonderfully with us, through Je-
fus Chrifl our Lord.
A Prayer J or the Church,
Thou great God of recompenfes, who
turneft a fruitful land into barrennefs,
for the wickednefs of them that dwell there-
in : Thou haft moft juftly executed that fatal
fentence on this Church, which having once
been the perfedion of beauty, the joy of the
whole earth, is now become a fcorn andderi-
iion to all that are round about her. O Lord,
what could have been done to thy vineyard,
that thou haft not done in it? Andfince ichath
brought forth nothing but wild grapes, it is
perfectly juft with thee to take away the
hedge thereof, and let it be eaten up. Bur,0
Lord, though our iniquities teftify againft us,
yet do thou it for thy name's fike j for our
backllidings are many, we have finned againft
thee. O the hope of Ijrael^ the Saviour
thereof in time of trouble, why ftiouldft
thou be as a ftranger in the land, as a way-
faring
A Prayer for the Church. 495
faring man, that turneth afide to tarry for a
night J Why fhouldft thou be as a man afto-
niflied? As a mighty man that cannot fave ?
Yet thou, OLord, art in themidft of us, and
vve are called by thy name, leave us not j de-
prive us of what outward enjoyment thou
pleafeft, take from us the opportunities of our
luxury, and it may be a mercy? but, O take
not from us the means of our reformation,
for that is the moft direful expreffion of thy
wrath. And tho' we have hated the light, be-
caufe our deeds were evil, yet, O Lord, do nor,
by withdrawing it, condemn us to walkonflill
in darknefs; but let it continue to fliine till it
have guided our feet into the way of peace. O
Lord, arife, ftir up thy ftrength, and come and
help, and deliver not the foul of thy turtle Dove
[this dijconjolate Church'] unto the multitude of
the enemy : but help her,0 God, and that right
early. But if, O Lord, our rebellions have
fo provoked thee, that the ark miifl wander
in the wildernefs^ till all this murmuring ge-
neration be confumedy yet let not that periih
with us, but bring it ^t laft into d^Canaan^ and
let our more innocent pojlerity fee that which in
thy jufl judg7netit thou denieji to us. In the
mean time, let us not ceafe to bewail that
defolation our fins have wrought, to think
upon the flones of Sion, and pity to fee her
in the duft, nor ever be afhamed or afraid to
own her in her lowed and moft perfecuted
condition, but efteem the reproach of Chrift
greater
496 ^jtibate Bebottong>
greater riches than the treafures of E^ypt ;
and lb approve our conftancy to this our af-
fiitfted Mother, that her bleffed Lord and
Head may own us with mercy, when he fhall
come in the glory of thee his Father, with
the holy Angels. Grant this, merciful Lord,
for the fame Jefus Chrift his fake.
A Prayer for the Peace of the Church,
LORD Jefus Chrift, which of thine AI-
mightinefs madeft all creatures both
vifible and invifible ; which of thy godly ,
wifdom governeft and fetteft all things in
mofl goodly order; which of thine unfpeak-
able goodnefs keepeft, defendeil:, and fur-
ihereft all things j which of thy deep mer-
cy reftoreft the decayed, renewefl the fal-
len, raifeft the dead : Vouchfafe, we pray
thee, at laft to caft down thy countenance
upon thy well-beloved Spoufe the Church ;
but let it be that amiable and merciful
countenance wherewith thou pacifieft all
things in Heaven, in Earth, and whatfo-
cver is above Heaven, and under the Earth.
Vouchfafe to caft upon us thofe tender and
pitiful eyes with which thou didfl once
behold Peter^ that great (hepherd of thy
Church, and forthwith he remembred him-'
fcif, and repented j with which eyes thou
once didft viev/ the fcattered multitude, and
W'crt moved with compailion, that for lack
of
A Prayer for the Peace of the Church. 497
of a good /i^epherd, they, vvandred ?-§ .^^eep
cjifperkd and ftrayed afunder. Thou fee/l (O
.good Shepherd) what fundry forts of woiy.^s
have broken into thy fheep-cotes : So chat if it
were poffible, the very psrfed: psrfons ihould
be brought into error : Thou fee(t with what
winds, withvvhat waves, with what ftorms,
thy filly fhip^ is tolTed, thy iLip wherein thy
little flock is -in peril to bp drowned. And
what is now left, but that it utterly fink, and
we all perish ? For this tempeft and ilorm
we may thank our own wickednefs, and fin-
lul living;' wedifcern it well, and confefs it;
we difcern thy righteoufnefs, and we bewail
our unri^hteoufnefa.} but we appeal to thy
mercy, vvhichfurmounteth all thy works.
We have now fufi'ered much punilliment, be-
ing fcourged with fo many wars, confumed
with luch lofies^of goods, lliaken with fo many
floods ; and yet appears there no where any
haven or port unto us. Being thus tired and
forlorn aqiong fo flrange evils, but flill every
day more grievous puniflirnents, and more
feem to hang^ over our heads, we complain
not of thy {liarpnefs, mofl tender Saviour, '
but we difcern here alio thy mercy, forafmuch
as, much grievpufer plagues we havedeferved:
But, O moft merciful Jefus, we befeech thee,
that rhou wik not conlider, nor weigh whac
is due for our defervingsi but rather whac
becometh thy qiercy, without which neither
the Angels in Heaven can iland fure before
K k thcc,
498 pntate ?^ei)ot(ong.
thee, much lefs we filly vefTels of clay. Have
mercy on us, O Redeemer, which art eafy
to be intreated ; not that we be worthy of thy
mercy, but give thou this glory unto thine
-own name. Suffer not thofe, which either
have not known thee, or do envy thy glory,
continually to triumph over us,and fay. Where
is their God ? Where is their Redeemer ?
Where is their Saviour ? Where is their Bride-
groom, that they thus boaft on? Thefe op-
probrious words redound unto thee, O Lord,
while by our evils men weigh and efleem thy
goodnefs, they think we be forfaken, whom
they fee not amended. Once when thou flepft
in the {hip, and a tempeft fuddenly arifing
threatned death to all in the fhip, thou a-
wokeft at the outcry of a few Difciples, and
ftraightway, at thine Almighty word, the
waters couched, the winds fell, the ftorm was
fuddenly turned into a great calm; the dumb
waters knew their Maker's voice. Now in
this far greater tempeft, wherein not a few
mens bodies be in danger, but innumerable
fouls, we befeech thee, at the cry of thy holy
Church, which is in danger of drowning,
that thou wilt awake. So many thoufands
of men do cry, Lord^ fave uSy we perijh ! the
tempeft is paft man's power; it is thy word
that muft do the deed. Lord Jefu, only fay
thou with a word of thy mouth, Ceafe^ O tem-
peft ^ and forthwith p^all the defired calm ap-
pear. Thou wouldeft have fpared fo many
- 2 thou-
A Prayer for the Peace of the Church. 499
ihoufands of moft wicked men, if in the city of
Sodom had been found but ten good men.
Now here be fo many thoufands of men, v/hich
love the glory of thy name, which figh for the
beauty of thy houfe ; and wilt thou not, at
ihefe mens prayers, let go thine anger, and
remember thine accuftomed and old mercies?
Shalt thou nor, with thy heavenly policy,
turn our folly into thy glory ? Shalt thou not
turn the wicked mens evils into thy Church's
good? For thy mercy is wont then moft of
all to fuccour, when the thing is with us paft
remedy; and neither the might nor wifdom
of men can help it. Thou alone bringeft
things that be never fo out of order into order
again, which art the only Author and Main-
tainer of Peace. Thou framedft chat old con«
fufion, wherein, without order, without fa-
fhion, confufedly lay the difcordant feeds of
things ; and with a wonderful order the things
of that nature which fought together, thou
didft allay, and knit in a perpetual band.
But how much greater confufion is this,
where is no charity, no fidelity, no bonds of
love, no reverence, neither of laws, nor yet
of rulers; no agreement of opinions, bur, as
it were, in a mif-ordered choir, every man ^
fingeth a contrary note ? Among the heavenly
planets is no diflenfion ; the elements keep '
their place, every one do the office whereunto
they be appointed : And wilt thou fufFer thy
fpoufe, for whofe fake all things were made,
K k 2 thus.
thus by connnual difcords to perifh ? Shale
thou luffcr the wicked fpirics, which be au-
thors and workers of difcord, to bear fuch a
fwing in thy Kingdom unchecked ? Shalt
thou fufFer the flrong captain of mifchief,
whom thou once overthreweft, again to- in-
vade thy tents, and tofpoil thyfoldiers? When
thou wert here, a Man converfanc among men,
at thy voice fled the Devils. Send forth, we
befeech thee, O Lord, thy Spirit, which may
drive away out of the breafts of all them that
profcfs thy name, the wicked fpirits, maflers
of riot, of covetoufnefs, of vain -glory, of
carnal luft, of mifchief and difcord. Crea-fe
ift uSy O onr Go J and King, a clean hearty and
reneiv thy Holy Spirit in our breajis : Fltfck not
from us thy Holy Ghofl : Render unto us the joy
of thy faving health, and with thy principal
Spirit jhengthen thy Spoiife, and the herdmen
thereof, ^^j this Spirit thou reconciledft the
earthly to the heavenly: By this thou didll
frame and reduce fo many tongues, fo many
uations, fo many fundry forts of men, into
one body of a Church; which body, by the
fame Spirit, is knit to thee their Head. This
Spirit, if thou wilt vouchfafe to renew in all
mens hearts, then iliall all thefe foreign mi-
feriesceafe; or if they ceafe noc, they fliall
turn to the profit and avail of them which
love thee. Stay this confufion, fet in order
this horrible chaos: O Lord Jefus, \^i thy
Spirit ftretch out ic felf upon thefe waters of
I evil.
A prayer for the Peace of the i'.hurch. o^oi
evil, wavering opinions. And becaufe thy
Spirit, which, according to thy Prophet's fay-
ing, contai7ieth all things^ hath aifo the fcieiicc
of fpeaking; make, that like as unto all theni
which be of thy houfe is one light, one bap-
lifm, one God, one hope, one fpirit, fo they
may alio have .one voice, one note, one foiig,
proteffing one catholick truth. When thoa
didft mount up to Heaven triumphantly, thou
ihreweft out from above thy precious things,
thou gaveil gifts among men, thou dealteft
fundry rewards of thy Spirit: Renew again
from above thy old bountifulnefs, give thac
thing to thy Church, now fainting and grow-
ing downward, thac thou gaveft unto her
{hooting up at her lirfl beginning\ Give unto
princes and rulers the grace lb to fland in awe
of thee, thac they fo may guide the common-
weal, as they fhould fhortly render account
unto thee, thac arc the King of kings. Give
wifdom to be always affiitant un^o them, thac
whatfoever is befr to be done, they may efpy
it in their minds, and purfue the fame in their
doings. Give to the bifl:iops the gift of pro-
phecy, that they may declare and interpret
holy Scripture; not of their own brain, but
of thine infpiring. Give them the il^reefold
charity which thou once demandcdfl o'i Peter ^
what time thou didft betake unco him the
charge of thy fheep. Give to the priefts the
love of fobernefs and of chaflity. Give to
:hy people a good will to follow thy com-
K k 3 . mar.d-
502 ^titatz Wt^otion^-
mandments, and a readinefs to obey fuch per-
Ibns as thou hall appoimed over them. So
fhall it come to pafs, if through thy gift thy
princes (hall command that thou requireft,
if thy paftors and herdmen (hall teach the
fame, and thy people obey them both, that
the old dignity and tranquility of the Church
{hall return again, with a goodly order, unto
the glory of thy name. Thou fparedft the
JSlinevites appointed to be deftroyed, as foon
as they converted to repentance; and wilt
thou defpife thy houfe falling down at thy
feet, which inftead of fackcloth, hath fighs,
and inftead of alhes, tears? Thou promifeft
forgivenefs to fuch as turn unto theej but
this felf-thing is thy gift, a man to turn with
his whole heart unto thee, to the intent all
our goodnefs fliould redound unto thy glory.
Thou art the Maker, repair the work that
thou haft fafliioned. Thou arc the Redeemer,
fave that thou haft bought. Thou art the
Saviour, fuffer not them to perifti which do
hang on thee. Thou art the Lord and Owner,
challenge thy poirefllon. Thou art the Head,
help thy members. Thou art the King, give
us a reverence of thy laws. Thou art the
Prince of Peace, breathe upon us brotherly
love. Thou art the God, have pity on thy
humble befeechers; be thou according to
Paul's faying. All things in all men^ to the
intent the whole choir of thy Church, with
agreeing minds and confonanc voices for
mercy
A Prayer for the King's Majejiy. 503
mercy obtained at thy hands, may give thanks
unto the Father, Son, and Holy Ghoft ;
which, after the mod perfecft example of
concord, be diftinguifh'd in property of Per-
fons, and one in nature : To whom be praifc
and glory eternally. Amen,
A FR AY ER for the King's Majesty,
out of the Liber Regalis.
Gi©2D, tlje unCpeafeable aut|)Oj oC tlje MojIU,
Cc£atoj of Q^cn, (Bobcrnoj of (lEmpir£0, anD
Caalilifl[)er of all 5^(nfftiom0, toljo, out of tlje ?loin0
of ouc j|fatI)CL' Abraham, tiiM djoofc a I&ing; tijat
httm\z tlje featJiouc of all I&ingjs auti iI5atior>0 of
tlje C^art^i aSkfsl, toe beCectlj tl)cr, tljp fnirljfal
feerliant, anti ouc 2Djeal3 feoViereign ILo^D. ISJing-
GEORGE, toitl) tlje vttljeft Hfffing^ of tljp <Bi&tt.
dcftablifi) Ijim In tljc 'cEljjone of W Bingtioin fcp tljp
luiffljtp aiD anD ^^otfttiouj ^iQt ^x m tljou OiDft
tiiTit Mofes in tlje Bufi), Jo(hua in ttje Battle,
Gideon in t^e jfielli, anD Samuel in tl)e temple.
?tct t|)e SDeVD of tl)ine abunDant Sl^crcico fall upon Ijijs
li^eaD, anD gite Ijim tlje BlclTino; of David anD Solo-
mon. Be unto Ijim an l^elmct of Saltation againff
tlje jface of Ijljs fenemiejs, anD a Cvono; "(Eotocc of
^Defence in tjc '^ime of ^Dtierfit^ %zi ^\^ Ertgn
I)e p?ofpccou!3, anD lji0 3Dap0 mang- %it Peace,
unD iLobe, anD ^olincC^, let liuftirc, auD 'clCnitlj,
anD all Ctufttan ®ictu£0, aoun'fi) in Iji^ '^imc.
%tt lji0 People ferte Ijint toitlj honour anD €)beDicnce.
;^nD let Ijlm fp Dulj? ferlie tljee Ijere on $ artl), tljac
Ije ma}> Ijeceaftec etieclaftinglp Eeign toulj tl)ce in
ii^eatien, tl)jou0lj31ff»53Ct)jiltDui;^ojtr, Amen.
K k 4 General
GENERAL TITLES.
A
Pparel Page 208
Angerj^eeMceknefs 15^
Adultery 17 J, 2.54
Alms-giving '. 74
Anibicioii 163
B
BApriflTi
Ics Vow
Eargaining
BlafphcD)/
Brawlii)^
Brethren
Bo rowing
Bltffing of Parents
60, 305
91
191
99
z']6
3'4
Covenant, fee Preface
New Covenant
Commandi
Church
Carechifing
Contrition
Confedion 8c,
Chari:y 8i, 341, ^65, 572,
Chrift
His Sufferings
His Love
Chrifiian Duties
pleafant
Conlidcracioti
Contentednefs
Covctoufnefs
Chadity
Cares
Cruehies
Curfing
Children
Corrcftions
Calamicits
Credit
Loft
Cenforiouincfs
Courteoufncfs
Vagei-^7
296
166
260, 38s
268
348
374
pofllble
163,
173>
93
86
44
54
7S
IIT
9
po
r~
and
3p6
^57
161
24-
176
1S5
231
D
D
Erpair
Devocion
Diligence
Drinking
Debts paying
Deceit
Detradion
Duty to God, fee God
To Our ft Ives
To Magiftrates
To Parents
To Paftors
Duty tc Children
To Husband
To Wife
Of Servants
Of iMafters
To thofe in Want
To Relations
To all Ranks and
lities
Drunkennefs
Excufes for it
58
IS6
1S2.
MJ
14S
297
229
zSo
X96
2$fl
384
316
33?
3?8
z8i
2S5
Qua-
278
38?
ibid.
Nvy
, EneiK'^s
279, ;4<5
Eating
General Titl
E S,
Eating Page 179
Example 31 3, ^40
JEdiication of Children 306
6
154
FAith
Fear
Pcafts and Fafts .
Fal'iing
Fraud, fee Deceit
Falfe Reports, fee Falfe Wit-
nefs
Falfe Wirnefs i6\
Fricndftiip 3 31
Fors-iving 3 5 9
C3>0D 4 to 14
JT Goods of Nature 144
Of Fortune 145
Of our Neighbour 338
Of Grace 146
Graces 170
Gratitude 5°°
Gaming 302.
Guide in Spirituals S7
H
HOPE
Humility
Humiliation
Husband
Health
Hypocrify, fee Unfincerity
Honour of God 43j 5?9
II
35>i39
77
1x6
19
INconfideration 15S
Juftice, fee Neighbour
Injufiice zjc, 140, 2.5$
Idolatry 183
Improving our Talents 169
Injuries 128, Zjo
Infirmities z(>6
K
KI n d n c fi of God P^ge i A
King, fee Magifirate
K-inurcd, fee Relations
L
OVEofGod 15
Fruicsof Love toGcd 16
Love of Brethren
Love of Enemies
Lord's Day
Lord's Supper
Lying
l,avv-Suits
Light of Nature
518
245?, 35^
• 48
69
272.
392,
2.
153:
M
Eeknefs
Murmuring
Murncr
Maiming
Malice
Magiflrates
Marriage 301.
Matters
Minifter, fee Preacher
Motions to Good
N
N
Eighbours
Nature
O
17 S
162,
221
zSi
Sip
171
Z31
16^
OBedience 81
Oaths ico
Oppreffion 200
Offences againft God and Man ;
the Diffeo-ence 354
PRomifcs
Piefumption
Patieace
\
II
57
Preach-
General Titles.
Preaching
Preachers
Perjury
Prayer
Publiclc
Private
Pride
Parents
Paftors
Peace-making
Poof
. I^
RElolution
Repentance
Revenge
Rancour
Recreation
Reftitution
Reports fal^
Relations
Reproach
III.
140,
Page 57
87, apJ
izo
IZO
118
119
347
z£8
291
590
375
8z
lap, 151
449
364
205
2^8
260
z88
1 88
Servants
Sacrilege
Sins
Sports
SubmilTion to God
Satisfadion to Man
Sufferings
47
71,83
to<S
35>37,4<>
19
THreatnings 7
Temperance 178
Theft 245,245
Truft deceived, fee Deceit
Truth 272
Thankfulnefs 39
Thankfgiving 11$
Tribute 288
Thoughts 270
TrafEck 250
Scripture 3, 51
Soul, fee the Preface
Sacraments 60
Duties before 69
Duties at 9°
Duties after 95
Swearing 100
Sobiiety Hi
Sloth, Sleep 310
Stealing, fee Theft
Slanders 262, 279
Scoffing 265
^elf-love 395
VAin-glory
Uncleannefs^
Unfincerity
Unworthinefs
148
175
13?
36
W
^Tt THifperings 265
VV Wife 234
Worfhip III, 182
Witnefs falfe 2 (Si
Works, fee Unworthinefs
Word of God ^z
Watchfulnefs 168
Wants of Parents to be fup-
plied 3Q
the;
THE
CONTENTS
Of the Several
CHAPTERS or PARTITIONS in this
BOOK : Which according to this Divifion, by
reading one of thefc Chapters every Lord's Day,
the whole may be read over thrice a Year.
SUNDAY I.
OF the 2)ury of Man^ by the Light of Nature y hy
the Light of Scripture^ Page 2, 3. ^uty to God,
p 4. Of Faith, p. 6, CommandSy rhreatnings,
^rofnifeSy^.-j. Hopey'TrefumptioHy'Defpairy p. 11, 12.
Love of God, p. 13. FearofGody p. 22. 'Irajiiag in Gody
p 2 (J. In all IVantSyfpiritual and te?nporaly p. $0, &c.
SUNDAY ir.
Of Hio/iility : Of Submijfiou to God s Will, in refpe^l
of Obedience, p. 55. Of 'Patience in all farts of S;tffer-
ingSy p. 5 7 . Of Honour due to God in fever al fVaySy
p. 44.. In his Houfe, ib. 'Poffeff^ons, p, 4.5. His Day, p. 4.8.
^Ihe Feafts and Fafts of the Churchy p. 5 c. His ffhrdt
p. 52. Of Catechijingy p. 54. breaching, p, 57. Sacra-
mentSy p. 6p. ,^aptijmy p. 61 y to the End,
SUNDAY Iir.
Of the Lord's Supper ; of Preparation before Recei-
ving, Y>. 69. Of 'Duties at the Receiving, p. 90. ^nd
alter ivards^ P*?^
SUN.
The Contents.
o U N D A Y IV.
Hofiour due to God's Name , Sins iigmnji it ; lH';if-
phemyy S'wearin^^y ajfertory Oaths, p. 5^9. ^rofnijfory
O^thSy unla'-joful Oaths^ p. roo, lor. Of "Perjury^ p.
J 02. Of vaift OathSj and the Sin of theniy p. 104.
SUNDAY V.
OfWorJhip due to God's Nawe ; cf 'Prayer a fid Con-
feffwfty p. III. Of publick Prayers in the Churchy
in the Family y p. 11 7, 118. Of private Prayer y p.
up. 'I'he Advantages- of Prayer, p. tao. Of Re-
pent ancey p. r2 5>. Of Faffing, p. 134.
SUNDAY VI.
Of duties to our feheSy p. 139. Of Sobriety, Humility y
the great Sin of Pridey p; 140. ''Ike -Danger y p. 141.
'J'he Felly cf this SiHy p. 144. Of Vain-glory y p. 148.
Helps againfi it y p. 152- Of Meekncfs, p. 153. The
Means to obtain /V, p. 1 5 (S". Of Conjiderationy p. 157.
SUNDAY VII.
Of Contentednefs, and the Contraries to it, p. i6z.
Murmuring, Ambition, Cover oufnefSy p. i(5'3. Envyy
and Helps to Contentednefs, p. 166, TilligencCy In-
duflry in iraproving Gifts of Nature or Grace, p. \6%,
Of Chaftityy p. 17?, Helps to ity p. 176'. 'Icmpe-
tance, and its Rules in Eatingy &c. p. 178.
SUNDAY VIII.
Of Temperance in 'Drinking, p. 182. Falfe Ends of
fDrinking, viz. Good Fellozvjir'py preferving of Kind-
nefs, chearing the Spirits, puttinr^ away Cares, paljing
aivayTime, preventing Reproach, PleaCure, Bargain-
ingy 8i.c* p. 183 192. T'he Guilt of ftrong Drink-
erSf p. 19 3* Exhortations from ity &.c. p. 195.
S U N D A Y IX.
^Temperance in Sleep, p. 2c 5. Mi f chiefs of Sloth y^
p. 204. Of Recreation, p. 205. Of Apparel, and of the
£iids for 'Which Clothing pould be ufcd, p. 208.
S U N^
The Contents.
S U N D A .Y X.
Of ^Duties TO our l^ei^hbours 5 of negative Jufiice^
in doing no TFrong or Injury to any 5 and p^fitive^ to
do Right to ally F* ^ ^ '• Q/ ^^^ '^'''' ^f Murder ^ p. i 2 1.
'J'he HeinotiTaefs of it, the Tunifownt of it^ and the
ft range iDif'coveries thereof^ p. iz;, Sec. Of Maiming^
p. 22?. Of Wounds^ Strip£St and injuries to others^
p. 25c.
S U N D A y XL
Of Jufice about the l^ojfeffions of our Neighbour^
again ft injuring him as concerning his Wife, }^. 233.
Goods, y^z^'b. 0/".]'/f2//cP, ibid. Covetoufnefs, Tftjufiice^
Oppref!ionyj^» z:^o. ^heft^ p. 145. Of paying 'iJebts, ib.
T'Jbat iioe ah bound for ^ that -ive have pr'omifedy ibid.
SUNDAY XIL^
' OfThefty (iealing the Goods of our Neighhoury p. 24(5".
Of 'Deceit in f'rujf, p. 248. fn f'raffick., concealing the
Faults of his IFare, p. 250. Mis over-valuing it, p. 252.
F'''-.ud in the Suyer, p., 2 54. Of Reft it ut ion y and the
Nccefjity thereof p. 2 58.
S tl N D A Y XIII.
Of falfe Reports j of the Credit of our Neighbour y
p. 2(fo, i6i. Falfe-UHtnefSy p. 25r. Slanders, IVhif
perings, p, 26'2, Of 'Defpifing and Scoffing for Infir-
mities, p. 255. 'Pofitive J'uftice, or the yielding to every
Man that rxhich by any kind of Right he may challenge
fro77i us, pi 271. Of fpeaking 'Truth, of Lying, p. 272.
Of Humility, courteous "Behaviour, Meeknefs, and'Pride,
p. 274. 'Bra'-jcling and Curfing, p. z-]6. Of Envy, 1)6-
trailion, p. 279. Re fpeci to Men of extraordinary Gifts^
in regard of their Ranks and ^talities, p. 281. 2)ues
to thofe in any fort of Want, p 282. duties in refpeSi
ef Relations •, of Gratitude to Senefa^fors^ p. 285.
SUNDAY XIV.
Of Duty to Parents, ^faq^iftrates, p. 288. (Paftors^
p. 291. Love and Efteem of Them, p. 292. Maintenance,
Obedience, p. 294. Of the Duty of Children to Parents,
. fieverence^ Love, Obedience^ p. i^6. Bfpecially in their
-'^ Mar.
The Contents.
J^arriagBy mini ft ring to their WantSyV* 301. (Duty to
the 'Worfi of 'Parents, p. 304. Of the U)uty of Barents
to their Children y ibid.
SUNDAY XV.
Of Duty to our Srethren and Refatiom, p. 317. To
a Husbandt Obedience, Fidelity , Love, p. 323. Tlhe
Faults of the Husband acquit not from theje Duties^
p. 324. Dues to the Wife^ Love, Faithfulnefsy Mainte-
nance, InfiruEiion, ^. ^16, &c. Husbands and Wives
mutually to fray for and ajjijt each other in all Good,
p. 328. Virtue the chief Conjideration in Marriage,
■unla'wful Marriages, p. 329. Pw^J/^/^, p. 331. Ser^
vants Duty, p. 335. Majlers Duty, p. 338.
SUNDAY XVI.
Other Sranches of our Duty to our Neighbour, p.
342. T'he Duty of Charity to Mens Souls, Sodies,
GoodSt Credit, &c. p. 343, to the end.
SUNDAY XVII.
Of Charity, in refpe5l of our Neighbour's Goods,
Mms-giving, p.372, &c. Of Charity, in refped of our
Neighbour's Credit, p. 385. Of Te ace-making, p. 390.
Of going to Laijc, p. 392. Of Charity to our Enemies,
p, 393, Christian Duties both pojjible and pkafant, p. 5 9 5.
I'he Dangler of delaying our turning to God, p* 399.
A
TABLE
O F T H E
PRAYERS.
■ ^RJTE R S for Morning Page 405
Prayers for Night 4 1 3
ColleBs for fever al Graces 419
A 1*arapbrafe of the Lord's Trayer 434
'Pious Ejaculations out cf the Sook ofPfalms 437
Srief Heads of Examination before the Sacrament 440
Traysrs before the Sacrament
457
Ejaculations at the Lord's Supper^ &c.
4<^5
'Prayers after the Sacrament
4<f5
P.rayers for the Sick
4-74
Ejaculations for the Sick
484
Prayers in T'ime of publick Calamities
490
A Prayer for the Church
494
A Prayer for the Peace of the Church
49^
A Prayer for the King's Majejiy
505
FINIS.
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The fame printed on Royal Paper, with a vety
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and Pfalms ; cprreded by the Reverend Mr.
Moses WiLtiAMS. Price 4,5.
A fmall 0(5lavo Bible, printed on very fine
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