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BOOK 24 1 T2 1 c. 1
TAYLOR # RULE AND FXERCISES OF
HOI Y I IVING
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RULE AND EXERCISES OF
J^olp Cil3tng
BY
JEREMY TAYLOR D.D.
JlonDon
WILLIAM PICKERING
1847
TO
The Right Honourable and Truly Noble
RICHARD
Lord Vaughan, Earl of Carbery, Knight of the Honourable Order of the Bath. My Lord,
HAVE lived to fee Religion painted up- on Banners, and thruft out of Churches, and the Temple turned into a Taber- nacle, and that Tabernacle made ambu- latory, and covered w^ith fkins of Beafls and torn curtains, and God to be worfhipped not as he is the Father of our Lord fefus (an afflicfled Prince, the King of fufferings) nor as the God of peace (w^hich two appellatives God newly took upon him in the New Teflament, and glories in for ever :) but he is owned now rather as the Lord of Hojls, which title he was pleafed to lay afide when the Kingdom of the Gofpel was preached by the Prince of peace. But , when Religion puts on Armour, and God is not ac- knowledged by his New-Teftament titles, Religion may have in it the power of the Sword, but not the power of Godlinefs, and we may complain of this to God, and amongfl them that are afflid:ed, but we have no remedy, but what we mufi: expedt from the fellowfhip of Chrift's fufferings, and the returns of the God of peace. In the mean time, and now that
b
vi THE EPISTLE DEDICArORT.
Religion pretends to ftranger adlions upon new prin- ciples, and men are apt to prefer a profperous error before an afflicted truth, and fome will think they are religious enough if their worfhippings have in them the prevailing ingredient, and the Miniflers of Religion are fo fcattered that they cannot unite to ftop the inundation, and from Chairs or Pulpits, from their Synods or Tribunals, chaftife the iniquity of the error and the ambition of evil Guides, and the infidelity of the willingly-feduced multitude, and that thofe few good people who have no other plot in their Religion but to ferve God and fave their Souls, do want fuch affiftances of ghoftly counfel as may ferve their emergent needs, and affift their en- deavours in the acquift of virtues, and relieve their dangers when they are tempted to fin and death ; I thought I had reafons enough inviting me to draw into one body thofe advices which the feveral necef- fities of many men muft ufe at fome time or other, and many of them daily : that by a colle(5lion of holy precepts they might lefs feel the want of perfonal and attending Guides, and that the Rules for con- dud: of Souls might be committed to a Book which they might always have ; fince they could not always have a Prophet at their needs, nor be fuffered to go up to the Houfe of the Lord to inquire of the ap- pointed Oracles.
I know, my Lord, that there are fome interefted perfons who add fcorn to the afflictions of the Church of Englaftdy and becaufe fhe is affli(5ted by Men, call her forfaken of the Lord ; and becaufe her folemn Affemblies are fcattered, think that the Religion is loft, and the Church divorced from God, fuppofing Chrift (who was a Man of forrows) to be angry with his Spoufe when flie is like him, [for that's the true ftate of the Error] and that he who promifed his Spirit to affift his fervants in their troubles, will, be-
rHE EPISTLE DEDICArORT. vii
caufe they are in trouble, take away the Cojnforter from them, who cannot be a comforter, but while he cures our fadneifes, and relieves their forrows, and turns our perfecutions into joys, and Crowns, and Scepters. But concerning the prefent flate of the Church of England, I conlider, that becaufe we now want the bleffings of external communion in many degrees, and the circumflances of a profperous and unafflided people, we are to take eftimate of our- felves with lingle judgments, and every man is to give fentence concerning the ftate of his own Soul by the precepts and rules of our Law-giver, not by the after-decrees and ufages of the Church ; that is, by the effential parts of Religion rather than by the uncertain lignifications of any exterior adherencies: for though it be uncertain, when a man is the Mem- ber of a Church, whether he be a Member to Chrifh or no, becaufe in the Church's Net there are fiflies good and bad ; yet we may be fure that if we be members of Chrift, we are of a Church to all pur- pofes of fpiritual religion and falvation ; and in order to this give me leave to fpeak this great Truth :
That man does certainly belong to God, who i Believes and is baptifed into all the Articles of the Chriftian faith, and fludies to improve his know- ledge in the matters of God, fo as may beft make him to live a holy life. 2. He that in obedience to Chrift worships God diligently, frequently, and con- ftantly with natural Religion, that is of prayer, praifes and thankfgiving. 3. He that takes all op- portunities to remember Chrift's death by a frequent Sacrament (as it can be had ;) or elfe by inward adls of underftanding, will and memory (which is the fpiritual communion) fupplies thewant of the external rite. 4. He that lives chaftely ; 5. And is merciful ; 6. And defpifes the World, uling it as a Man, but never fuffering it to rifle a duty ; 7. And is juft in
viii rUE EPISTLE DEDICATORT.
his dealing, and diligent in his calling. 8. He that is humble in his Spirit, 9. And obedient to Go- vernment, 10. And content in his fortune and em- ployment. 1 1 . He that does his duty becaufe he loves God: 12. And efpecially if after all this he be afflicted, and patient, or prepared to fufFer afflic- tion for the caufe of God. The man that hath thefe twelve iigns of grace and predeftination, does as cer- tainly belong to God, and is his Son, as furely as he is his creature.
And if my brethren in perfecution and in the bonds of the Lord Jefus, can truly Ihew thefe marks, they fhall not need be troubled that others can fhew a profperous out-fide, great revenues, public afiem- blies, uninterrupted fuccefiions of Bilhops, prevail- ing Armies, or any arm of fleih, or lefs certain cir- cumftance. Thefe are the marks of the Lord ye/us and the charadiers of a Chriftian : this is a good Re- ligion : and thefe things God's grace hath put into our powers, and God's Laws have made to be our duty, and the nature of Men and the needs of Com- mon-wealth have made to be necefi^ary. The other accidents and pomps of a Church are things without our power, and are not in our choice : they are good to be ufed when they may be had, and they do illuf- trate or advantage it ; but if any of them conftitute a Church in the being of a Society and a Govern- ment, yet they are not of its conftitution as it is Chriftian, and hopes to be faved.
And now the cafe is fo with us that we are re- duced to that Religion which no man can forbid, which we can keep in the midft of a perfecution, by which the Martyrs in the days of our Fathers went to Heaven ; that by which we can be fervants of God, and receive the Spirit of Chrift, and make ufe of his comforts, and live in his love and in charity with all men : and they that do fo cannot periili.
THE EPISTLE DEDICATORT. ix
My Lord, I have now defcribed fome general lines and features of that Religion which I have more par- ticularly fet down in the following pages : in which I have neither ferved nor deferved the intereft of any party of Chriftians as they are divided by unchari- table names from the reil: of their brethren, and no man will have reafon to be angry with me for re- fufing to mingle in his unneceflary or vicious quar- rels ; efpecially while I ftudy to do him good by con- dudling him in the narrow way to Heaven, without intricating him in the Labyrinths and wild turnings of Queftions and uncertain talkings. I have told what men ought to do, and by what means they may be aflifted ; and in moil: cafes I have alfo told them why : and yet with as much quicknefs as I could think neceflary to eflablifh a Rule, and not to engage in Homily or Difcourfe, In the ufe of which Rules (although they are plain, ufeful, and fitted for the beft and worft underftandings, and for the needs of all men, yet) I fhall defire the Reader to proceed with the following advices.
I. They that will with profit make ufe of the proper inftruments of virtue, mufl fo live as if they were always under the Phyfician's hand. For the Counfels of Religion are not to be applied to the diftempers of the Soul as men ufe to take Hellebore; but they mufl dwell together with the Spirit of a man, and be twifted about his underfiianding for ever : They mufl be ufed like nourifhment, that is, by a daily care and meditation ; not like a fingle medicine, and upon the adual prefTure of a prefent neceflity. For counfels and wife difcourfes applied to an actual diflemper, at the befl are but like flrong fmells to an Epileptic perfon, fometimes they may raife him, but they never cure him. The following rules if they be made familiar to our natures, and the thoughts of every day, may make Virtue and
X rHE EPISTLE DEDICArORT.
Religion become eafy and habitual : but when the temptation is prefent, and hath already feized upon fome portions of our confent, we are not fo apt to be counfelled, and we find no guft or relifh in the Precept ; the Lefibns are the fame, but the Inftru- ment is unftrung, or out of tune.
2. In ufing the inftruments of virtue we muft be curious to diftinguifh inftruments from duties, and prudent advices from neceifary injun(ftions ; and if by any other means the duty can be fecured, let there be no fcruples flirred concerning any other helps : only, if they can in that cafe ftrengthen and fecure the duty, or help towards perfeverance, let them ferve in that ftation in which they can be placed. For there are fome perfons in whom the Spirit of God hath breathed fo bright a flame of love, that they do all their a6ls of virtue by perfed: choice and without objection, and their zeal is warmer than that it will be allayed by temptation : and to fuch perfons mortification by Philofophical inftruments, as fafting, fackcloth, and other rudenefl^es to the body, is wholly ufelefs ; it is always a more uncertain means to ac- quire any virtue, or fecure any duty; and if love hath filled all the corners of our Soul, it alone is able to do all the work of God.
3. Be not nice in ftating the obligations of Reli- gion ; but where the duty is neceftary, and the means very reafonable in itfelf, difpute not too bufily whe- ther in all Circumftances it can fit thy particular ; hut fiiper totam materiam, upon the whole, make ufe of it. For it is a good fign of a great Religion, and no imprudence, when we have fufficiently confidered the fubftance of affairs, then to be ealy, humble, obedient, apt and credulous in the circumftances which are appointed to us in particular by our fpi- ritual Guides, or in general by all wife men in cafes not unlike. He thafgives Alms, does beft, not al-
rUE EPISTLE DEDICATORT. xi
ways to confider the minutes and ftrid: meafures of his ability, but to give freely, incurioufly and abun- dantly. A man muft not weigh grains in the ac- counts of his repentance ; but for a great fin have a great forrow, and a great feverity, and in this take the ordinary advices ; though it may be a lefs rigour might not be infufficient : ccKpil3oSUoiiov, or Arithme- tical meafures, efpecially of our own proportioning, are but arguments of want of Love and of forward- nefs in Religion ; or elfe are inftruments of fcruple, and then become dangerous. Ufe the rule heartily and enough, and there will be no harm in thy error, if any fhould happen.
4. If thou intended heartily to ferve God, and avoid fin in any one inftance, refufe not the hardeft and moft fevere advice that is prefcribed in order to it, though pofiibly it be a ftranger to thee ; for what- foever it be, cuftom will make it eafy.
5. When any inftruments for the obtaining any virtue or reftraining any vice are propounded, ob- ferve which of them fits thy perfon, or the circum- ftances of thy need, and ufe it rather than the other; that by this means thou mayefi: be engaged to watch and ufe fpiritual arts and obfervation about thy Soul. Concerning the managing of which as the intereft is greater, fo the necefilties are more and the cafes more intricate, and the accidents and dangers greater and more importunate ; and there is greater fkill re- quired than in the fecuring an efi:ate, or reftoring health to an infirm body. I wifh all men in the world did heartily believe fo much of this as is true ; it would very much help to do the work of God.
Thus (my Lord) I have made bold by your hand to reach out this little fcroll of cautions to all thofe who by feeing your Honoured names fet before my Book, fhall by the fairnefs of fuch a Frontifpiece be invited to look into it. I muft confefs it cannot but
xii THE EPISTLE DEDICATORT,
look like a delign in me to borrow your Name and beg your Patronage to my book, that if there be no other worth in it, yet at leafl it may have the fplen- dor and warmth of a burning-glafs, which borrow- ing a flame from the Eye of Heaven, fhines and burns by the rays of the Sun its patron. I will not quit myfelf from the fufpicion : for I cannot pretend it to be a prefent either of itfelf fit to be oflfered to fuch a perfonage, or any part of a juft return (but I humbly defire you would own it for an acknowledg- ment) of thofe great endearments and noblefl ufages you have pafl upon me : But fo, men in their Reli- gion give a piece of Gum, or the fat of a cheap Lamb, in Sacrifice to him that gives them all that they have or need : and unlefs He who was pleafed to employ your Lordfliip as a great Minifter of his Providence in making a Promife of his good to me, the meaneft of his fervants, [that he would never leave me nor forfake me] fhall enable me by greater fer- vices of Religion to pay my great Debt to your Honour, I muft ftill increafe my fcore, fince I fhall now fpend as much in my needs of pardon for this boldnefs, as in the reception of thofe favours by which I ftand accountable to your Lordfhip, in all the bands of fervice and gratitude ; though I am in the deepefl fenfe of duty and affedtion.
My moji Honoured Lord,
Tour Honour s mojl obliged
and moJi Humble Servant,
JER. TAYLOR.
CONTENTS.
CHAPTER I.
Conftderation of the general Injlruments and Means ferving to a Holy L'lfe^ by way of IntroduSiion.
Page
Sect. I. Care of Time, and the Manner of fpendlng it . . 4
Twenty-three Rules for employing our Time .... 6
The five Benefits of this Exercife 16
Sect. II. Purity of Intention or Purpofe in all our Adlions, &c. 17
Ten Rules for our Intentions 19
Eight Signs of Purity of Intention 23
Three Appendant Confiderations 26
Sect. III. The Confideration and Pra6lice of the Prefence
of God 28
Six feveral Manners of the Divine Prefence 2g
Ten Rules of exercifing this Confideration 33
The five Benefits of this Exercife 37
Prayers and Devotions according to the Religion and
Purpofes of the foregoing Confiderations 39
Devotions for ordinary Days 40
CHAPTER. II.
Of Chrijlian Charity.
Sect. I. Of Sobriety in the general Senfe 64
Five evil Confequents of Voluptuoufnefs or Senfuality . 65
Three Degrees of Sobriety 66
Six Rules for fuppreillng Voluptuoufnefs 67
Sect. II. Of Temperance in Eating and Drinking ... 71
Four Meafures of Temperance in Eating 72
Eight Signs and Effedls of Temperance 74
Of Drunkennefs 75
Seven Evil Confequents to Drunkennefs 77
Eight Signs of Drunkennefs 79
Eleven Rules for obtaining Temperance 80
Sect. III. Of Chaftity 83
The ten evil Confequents of Uncleanncfs 87
xiv CONTENTS.
Page
Seven Adbs of Chaftity in general 9-^
Five A6ls of Virginal or Maiden Chaftity 94
Five Rules for Widows or Vidual Chaftity 95
Six Rules for married Perfons, or Matrimonial Chaftity . 96
Ten Remedies againft Uncleannefs . . . . . . . lOO
Sect. IV. Of Humility 105
Nine Arguments againft Pride, by way of Confideration . 105
Nineteen A6ls or Offices of Humility 108
Fourteen Means and Exercifes of obtaining and increaftng
the Grace of Humility 115
Seventeen Signs of Humility j22
Sect. V. OfModefty 124
Four A6ls and Duties of Modefty as it is oppofed to Curi-
ofity 124
Six Ails of Modefty as it is oppofed to Boldnefs . . . 128
Ten A6ls of Modefty as it is oppofed to Indecency . . 130
Sect. VI. Of Contentednefs in all Eftates, &c 133
Two general Arguments for Content 135
Eight Inftruments or Exercifes to procure Contentednefs . 139
Eight Means to obtain Content, by way of Confideration 153
The Confiderations applied to particular cafes . . . . 154
Of Poverty or a low Fortune 162
The Charge of many Children 169
Violent Neceffities 170
Death of Children, Friends, &c 172
Untimely Death 173
Death unfeafonable 175
Sudden Death or violent 177
Being Childlefs 177
Evil, or unfortunate Children 177
Our own Death 178
Prayers for the feveral Graces and parts of Chriftian So- briety, fitted to the neceflity of feveral Perfons . . . 179
CHAPTER III.
Of Chrijlian yujiice.
Sect. I. Of Obedience to our Superiors 188
Fifteen Adls and Duties of Obedience to all our Superiors 189 Twelve Remedies againft Difobedience, by way of Con- fideration 193
CONTENTS. XV
Page
Three Degrees of Obedience 198
Sect. II. Of Provifion of that part of Juftice which is due
from Superiors to Inferiors loq
Twelve Duties of Kings and all the Supreme Power, as
Law-givers 200
Two Duties of Superiors, as they are Judges .... 203
Five Duties of Parents to their Children 204
Duty of Hufbands and Wives reciprocally 207
Seven Duties of Mafters of Families 209
Duty of Guardians or Tutors 210
Sect. III. Of Negotiation, or Civil Contrails 211
Thirteen Rules and Meafures of Juftice in bargaining . 211
Sect. IV. OfReftitution 216
Seven Rules of making Reftitution as it concerns the Per-
fons obliged 218
Nine Rules as it concerns other Circumftances . . . 221 Prayers to be faid in relation to the feveral Obligations and
Offices of Juftice 226
CHAPTER IV.
Of Chrijiian Religion.
Of the internal Actions of Religion . 236
Sect. I. Of Faith 236
The Seven Ads and Offices of Faith 236
Two Signs of true Faith 239
Eight Means and Inftruments to obtain Faith . . . . 241
Sect. II. Of Chriftian Hope 244
The five Adls of Hope * . . . 244
Five Rules to govern our Hope 246
Twelve Means of Hope, and Remedies againft Defpair . 248
Sect. III. Of Charity, or the Love of God 254
The eight A6ts of Love to God 256
The three Meafures and Rules of Divine Love . . . 259
Six Helps to increafe our Love to God, by way of Exercife 261 The two feveral States of Love to God, viz.
The State of Obedience ; the State of Zeal .... 264
Eight Cautions and Rules Concerning Zeal 265
2. Of the external Adions of Religion 268
Sect. IV. Of Reading or Hearing the Word of God . . 269
Five General Confiderations concerning it '270
xvi CONTENTS.
Page
Five Rules for Hearing or Reading the Word .... 271
Four Rules for reading fpiritual Books or hearing Sermons 272
Sect. V. OfFafting 274
Fifteen Rules for Chriflian Fafting 274
Benefits of Fafting 281
Sect. VI. Of keeping Feftivals, and days holy to the Lord ;
particularly the Lord's Day 281
Ten Rules for keeping the Lord's Day and other Chriftian
Feftivals 284
3. Of the mixed A6lions of Religion 289
Sect. VII. Of Prayer 289
Eight Motives to Prayer 290
Sixteen Rules for the PracSlice of Prayer 291
Six Cautions for making Vows 300
Seven Remedies againft vi'andering Thoughts, &c. . . 302 Ten Signs of Tedioufnefs of Spirit in our Prayers and all
Ailions of Religion 303
Eleven Remedies againft Tedioufnefs of Spirit .... 305
Sect. VIII. Of Alms 310
The eighteen feveral kinds of Corporal Alms . . . . 311
The fourteen feveral kinds of Spiritual Alms .... 312
The five feveral kinds of mixed Alms 313
Sixteen Rules for giving Alms 313
Thirteen Motives to Charity 322
Remedies againft the Parents of Unmercifulnefs . . . 324
1. Nine Remedies againft Envy, by way of Confideration 324
2. Twelve Remedies againft Anger, by way of Exercife . 326 Thirteen Remedies againft Anger, by way of Confideration 330 Seven Remedies againft Covetoufnefs 333
Sect. IX. Of Repentance 341
Eleven A6ts and Parts of Repentance ..*... 344
Four Motives to Repentance 352
Sect. X. Of Preparation to, and the Manner how to re- ceive the Sacrament of the Lord's Supper .... 355 Fourteen Rules for Preparation and worthy Communicating 358 The EftecSts and Benefits of worthy Communicating, &c, 366 Prayers for all Sorts of Men 369
THE RULE AND EXERCISES OF
HOLT LIVING.
In which are defcr'ihed
The MEANS and INSTRUMENTS of obtaining every Virtue,
and the Remedies againft every Vice, and Confiderations
ferving to the refitting all Temptations.
Together with
Prayers containing the whole duty of a Chriftian, and the parts
of Devotion fitted to all Occafions, and furnifhed
for all Neceflities.
The Rule and Exercifes
of Holy Living, &c.
CHAPTER I.
Conjideration of the general tnftruments and means ferving to a Holy Life, by way of IntroduSiion.
|T is necelTary that every Man fhould con- fider that fince God hath given him an excellent nature, wifdom and choice, an underftanding foul, and an immor- tal fpirit, having made him Lord over the Beafts, and but a little lower than the Angels ; he hath alfo appointed for him a work and a fervice great enough to employ thofe abilities, and hath alfo defigned him to a ftate of life after this to which he can only ar- rive by that fervice and obedience. And therefore as every man is wholly God's own portion by the title of Creation : fo all our labours and care, all our powers and faculties muft be wholly employed in the fervice of God, even all the days of our life, that this life being ended, we may live with him for ever.
Neither is it fufficient that we think of the fer- vice of God as a work of the leaft neceffity, or of
B
2 THE INTRODUCTION C. i.
fmall employment, but that it be done by us as God intended it ; that it be done with great earneftnefs and paflion, with much zeal and delire ; that we re- fufe no labour, that we beftow upon it much time, that we ufe the beft guides, and arrive at the end of glory by all the ways of grace, of prudence and re- ligion.
And indeed if we confider how much of our lives is taken up by the needs of nature, how many years are wholly fpent before we come to any ufe of rea- fon, how many years more before that reafon is ufe- ful to us to any great purpofes, how imperfed: our difcourfe is made by our evil education, falfe princi- ples, ill company, bad examples, and want of expe- rience, how many parts of our wifeft and beft years are fpent in eating and fleeping, in neceffary buli- nelfes and unneceffary vanities, in worldly civilities and lefs ufeful circumftances, in the learning arts and fciences, languages or trades ; that little portion of hours that is left for the practices of piety and reli- gious walking with God is fo fliort and trifling, that were not the goodnefs of God infinitely great, it might feem unreafonable or impoflible for us to ex- pe(5l of him eternal joys in heaven, even after the well fpending thofe few minutes which are left for God and God's fervice, after we have ferved ourfelves and our own occafions.
And yet it is confiderable, that the fruit which comes from the many days of recreation and vanity is very little, and although we fcattef much, yet we gather but little profit : but from the few hours we fpend in prayer and the exercifes of a pious life, the return is great and profitable ; and what we fow in
C.i. TO HOLT LIFE. 3
the minutes and fpare portions of a few years, grows up to crowns and fcepters in a happy and a glorious eternity.
1. Therefore, although it cannot be enjoined, that the greateft part of our time be fpent in the direcfl actions of devotion and religion, yet it will become, not only a duty, but alfo a great provi- dence, to lay alide for the fervices of God and the bufineffes of the Spirit as much as we can : becaufe God rewards our minutes with long and eternal hap- pinefs ; and the greater portion of our time we give to God, the more we treafure up for ourfelves ; and No man is a better Merchant than he that lays out his time upon God, and his money upon the Poor.
2. Only it becomes us to remember and to adore God's goodnefs for it, that God hath not only per- mitted us to ferve the neceffities of our nature, but hath made them to become parts of our duty ; that if we by dire(5ting thefe ad:ions to the glory of God intend them as inftruments to continue our perfons in his fervice, he by adopting them into religion may turn our nature into ^race, and „ , , . ^^ , accept our natural adiions as ac- i^fiiE'v apEr^? e^or?; e.- w- tions of Religion. God is pleafed k^* 'la-m,;, Kat iyK^arz^, nai to elteem it tor a part or nis ler- roT<:6io~r,
•r , J • 1 r 'i U Anain, Epift. 1. I. c. 13.
Vice, it we eat or drink ; lo it be ' ^
done temperately, and as may befl preferve our health, that our health may enable our fervices to- wards him : And there is no one minute of our lives (after we are come to the ufe of reafon) but we are or may be doing the work of God, even then when we moft of all ferve ourfelves.
3 . To which if we add, that in thefe and all other
4 THE INTRODUCTION. C. i.
anions of our lives we always ftand before God, ailing, and fpeaking, and thinking in his prefence, and that it matters not that our confcience is fealed with fecrecy, lince it lies open to God, it will con- cern us to behave ourfelves carefully, as in the pre- fence of our Judge.
Thefe three confiderations rightly managed, and applied to the feveral parts and inftances of our lives, will be, like E/iJ/ja ftretched upon the child, apt to put life and quicknefs into every part of it, and to make us live the life of grace, and do the work of God.
I fhall therefore by way of introdud:ion reduce thefe three to pradlice, and fhew how every Chrif- tian may improve all and each of thefe to the advan- tage of piety, in the whole courfe of his life : that if he pleafe to bear but one of them upon his fpirit, he may feel the benefit, like an univerfal inftrument, helpful in all fpiritual and temporal a(flions.
SECT. I.
The fir Ji general infirument of holy Living, Care of our Time.
(E that is choice of his time will alfo be choice of his company, and choice of his actions : left the firft engage him in vanity and lofs, and the latter by being criminal be a throw- ing his time and himfelf away, and a going back in the accounts of Eternity.
God hath given to man a fhort time here upon earth, and yet upon this fhort time Eternity depends:
^S*. I. CARE OF OUR TIME. 5
but fo, that for every hour of our life (after we are perfons capable of laws, and know good from evil) we muft give account to the great Judge of Men and Angels. And this is it which our blelTed Sa- viour told us, that we muft account for every idle word : not meaning, that every word which is not defigned to edification, or is lefs prudent, fhall be reckoned for a fin ; but that the time which we fpend in our idle talking and unprofitable difcourfings, that time which might and ought to have been employed to fpiritual and ufeful purpofes, that is to be ac- counted for.
For we muft remember that we have a great work to do, many enemies to conquer, many evils to prevent, much danger to run through, many diffi- culties to be maftered, many necefilties to ferve, and much good to do, many children to provide for, or many friends to fupport, or many poor to relieve, or many difeafes to cure, befides the needs of nature and of relation, our private and our public cares, and duties of the world, which neceflity and the providence of God hath adopted into the family of Religion.
And that we need not fear this inftrument to be a fnare to us, or that the duty muft end in fcruple, vexation and eternal fears, we muft remember that the life of every man may be fo ordered (and indeed muft) that it may be a perpetual ferving of God : The greateft trouble and moft bufy trade and worldly in- cumbrances, when they are necefiary, or charitable, or profitable in order to any of thofe ends which we are bound to ferve, whether public or private, being a doing God's work. For God provides the good
6 C^RE OF OUR TIME. C.i.
things of the world to ferve the needs of nature, by the labours of the Ploughman, the ikill and pains of the Artifan, and the dangers and traffic of the Mer- chant : Thefe men are, in their callings, the Minif- ters of the Divine providence, and the ftewards of the creation, and fervants of a great family of God, t/ie world, in the employment of procuring necefla- ries for food and clothing, ornament and Phyfic. In their proportions alfo, a King and a Prieft and a Prophet, a Judge and an Advocate, doing the works of their employment according to their proper rules, are doing the work of God, becaufe they ferve thofe neceffities which God hath made, and yet made no provifions for them but by their Miniftry. So that no man can complain that his calling takes him ofF from religion : his calling itfelf and his very worldly employment in honefl trades and offices is a ferving of God, and if it be moderately purfued, and accord- ing to the rules of Chriftian prudence, will leave void fpaces enough for prayers and retirements of a more fpiritual religion.
God hath given every man work enough to do, that there fliall be no room for idlenefs ; and yet hath fo ordered the world, that there fhall be fpace for devotion. He that hath the feweft bufinelTes of the world, is called upon to fpend more time in the dreffing of his Soul ; and he that hath the moft af- fairs, may fo order them, that they fhall be a fervice of God ; whilft at certain periods they are blefTed with prayers and adlions of religion, and all day long are hallowed by a holy intention.
However, fo long as idlenefs is quite fhut out from our lives, all the iins of wantonnefs, foftnefs
^S*. I. CARE OF OUR TIME. 7
and eiFeminacy are prevented, and there is but little room left for temptation : and therefore to a bufy man temptation is fain to climb up together with his bulineffes, and fins creep upon him only by ac- cidents and occafions ; whereas to an idle perfon they come in a full body, and with open violence, and the impudence of a reftlefs importunity.
Idlenefs is called the Jin of Sodom and Ezek. 16. 49. her daughters, and indeed is the burial ^^"^^• of a living jnan ; an idle perfon being fo ufelefs to any purpofes of God and man, that he is like one that is dead, unconcerned in the changes and necef- fities of the world ; and he only lives to fpend his time, and eat the fruits of the earth ; like a vermin or a wolf, when their time comes they die and perilh, and in the mean time do no good ; they nei- ther plough nor carry burdens ; all that they do either is unprofitable, or mifchievous.
Idlenefs is the greatefi; prodigality in the world : it throws away that which is unvaluable in refpedl of its prefent ufe, and irreparable when it is pafi;, being to be recovered by no power of art or nature. But the way to fecure and improve our time we may pradiife in the following Rules.
Rules for employing our Time. I . In the morning, when you awake, accufi:om yourfelf to think firfi upon God, or fomething in or- der to his fervice ; and at night alfo, let him clofe thine eyes : and let your fleep be necefi^ary and healthful, not idle and expenfive of time, beyond the needs and conveniences of nature ; and fome- times be curious to fee the preparation which the Sun
8 CARE OF OUR TIME. C. i.
makes, when he is coming forth from his chambers of the Eaft.
2. Let every man that hath a Calling, be diligent in purfuance of its employment, fo as not lightly or without reafonable occafion to negledl it in any of thofe times which are ufually and by the cuftom of prudent perfons and good hufbands employed in it.
3. Let all the intervals or void fpaces of time be employed in prayers, reading, meditating, works of nature, recreation, charity, friendlinefs and neigh- bourhood, and means of fpiritual and corporal health: ever remembering fo to work in our Calling, as not to negled; the work of our high Calling ; but to be- gin and end the day with God, with fuch forms of devotion as fhall be proper to our neceffities.
4. The refting days of Chriflians, and Fejiivals of the Church, muft in no fenfe be days of idlenefs ; for it is better to plough upon holy days, then to do nothing, or to do vicioufly : but let them be ipent in the works of the day, that is, of Religion and
• See Chap. 4. Seft. 6. Charity, accordiug to the rules ap- pointed.*
5. Avoid the company of Drunkards and bujy- bodiesy and all fuch as are apt to talk much to little purpofe : for no man can be provident of his time that is not prudent in the choice of his company : and if one of the Speakers be vain, tedious and tri- fling, he that hears and he that anfwers in the dif- courfe are equal lofers of their time.
6. Never talk with any man, or undertake any trifling employment, merely to pafs the time away :
s.Bem.detripiicicuf- ^^^ ^vcry day well fpent may be- *°'^'** come a day of Salvation, and time
5.1. CARE OF OUR TIME, 9
rightly employed is an acceptable time. And remem- ber that the time thou trifleft away was given thee to repent in, to pray for pardon of fins, to work out thy falvation, to do the work of grace, to lay up againft the day of Judgment a treafure of good works, that thy time may be crowned with Eternity.
7. In the midft of the works of thy calling often retire to God in Jhort prayers and ejaculations, and thofe may make up the want of
•^ .-. i«i Laudatur Auguftus Cae-
thofe larger portions of time which far apud Lucanum,
1 ,1 ^ r n r i media inter praelia
It may be thou delirelt lor devo- femper tion, and in which thou thinkeft .^'fi^Ttf^uT'Saf ^' other perfons have advantage of thee ; for fo thou reconciled: the outward work and thy inward calling, the Church and the Common- wealth, the employment of the body and the intereft of thy Soul : for be fure that God is prefent at thy breathings and hearty fighings of prayer as foon as at the longer offices of lefs bufied perfons ; and thy time is as truly fandiified by a trade, and devout, though fhorter, prayers, as by the longer offices of thofe whofe time is not filled up with labour and ufeful bufinefs.
8 . Let your employment be fuch as may become a reafonable perfon ; and not be a bufinefs fit for chil- dren or diflradled people, but ivX. for your age and underjianding. For a man may be very idly bufy, and take great pains to fo little purpofe, that in his labours and expenfe of time he fhall ferve no end but of folly and vanity. There are fome Trades that wholly ferve the ends of idle perfons and fools, and fuch as are fit to be feized upon by the feverity of laws, and baniffit from under the fun : and there
lo CARE OF OUR TIME. C. i.
are fome people who are bufy, but it is, as Domi- tian was in catching flies.
9. Let your employment be fitted to your per/on and calling. Some there are that employ their time in affairs infinitely below the dignity of their perfon, and being called by God or by the Republic to help to bear great burdens, and to judge a people, do en- feeble their underflandings, and difable their perfons by fordid and brutifh bufinefs. Thus Nero went up and down Greece, and challenged the fiddlers at their trade. JEropus a Macedonian King made Lanterns. Harcatius the King of Parthia was a Mole-catcher : Biantes the Lydian filed needles. He that is ap- pointed to minifter in holy things, muff not fuffer fecular affairs and fordid arts to eat up great portions of his employment : a Clergyman muft not keep a Tavern, nor a Judge be an Inn keeper ; and it was a great idlenefs in TheophylaB the Patriarch of C. P. to fpend his time in his ffable of horfes when he fhould have been in his ffudy, or the Pulpit, or faying his holy Ofiices. Such employments are the difeafes of labour, and the ruff of time, which it contracts, not by lying ffill, but by dirty employ- ment.
10. Let our employment be fuch as becomes a Chrijiian, that is, in no fenfe mingled with fin : for he that takes pains to ferve the ends of covetouf- nefs, or minifters to another's luff, or keeps a ffiop of impurities or intemperance, is idle in the worff fenfe ; for every hour fo fpent runs him backward, and muft be fpent again in the remaining and Ihorter part of his life, and fpent better.
1 1 . Perfons of great quality, and of no trade, are
S.I, CARE OF OUR TIME. ii
to be moft prudent and curious in their employment and traffic of time. They are miferable, if their education hath been fo loofe and undifciplined as to leave them unfurnifhed of fkill to fpend their time : but mofl miferable are they, if fuch mifgovernment and unfldlfulnefs make them fall into vicious and bafer company, and drive on their time by the fad minutes and periods of lin and death. *They that are learned know the worth of time, and the manner how well to improve a day; and they are to prepare themfelves for fuch purpofes in which they may be moft ufeful in order to arts or arms, to counfel in public or government in their Country : But for others of them that are unlearned, let them choofe good company, fuch as may not tempt them to a vice, or join with them in any; but that may fupply their defects by counfel and difcourfe, by way of conduct and converfation. Let them learn eafy and ufeful things, read hiftory and the laws of the Land, learn the cuftoms of their country, the condition of their own eftate, profitable and charitable contri- vances of it : let them ftudy prudently to govern their families, learn the burdens of their Tenants, the neceffities of their neighbours, and in their pro- portion fupply them, and reconcile their enmities, and prevent their Law fuits or quickly end them ; and in this glut of leifure and difemployment, let them fet apart greater portions of their time for Re- ligion and the neceffities of their Souls.
12. Let the women of noble birth and great for- tunes do the fame things in their proportions and capacities, nurfe their children, look to the affairs of the houfe, vifit poor cottages, and relieve their ne-
12 CARE OF OUR TIME. C.i.
ceffities, be courteous to the neighbourhood, learn in filence of their hufbands or their fpiritual Guides, read good books, pray often and fpeak Uttle, and learn to do good works for necejfary iifes ; for by that phrafe S. P^z^/ expreiTes the obligation of Chriftian women to good houfewifery, and charitable provi- iions for their family and neighbourhood.
1 3 . Let all perfons of all conditions avoid all deli- cacy and nicenefs in their clothing or diet, becaufe fuch foftnefs engages them upon great mijfTpendings of their time, while they drefs and comb out all their opportunities of their morning devotion, and half the day's feverity, and fleep out the care and provifion for their Souls.
14. Let every one of every condition avoid curi- ojity, and all enquiry into things that concern them not. For all bufinefs in things that concern us not is an employing our time to no good of ours, and therefore not in order to a happy Eternity. In this account our neighbour's necelTities are not to be rec- koned ; for they concern us as one member is con- cerned in the grief of another : but going from houfe to houfe, tattlers and bufy-bodies, which are the canker and rufl of idlenefs, as idlenefs is the ruft of time, are reproved by the Apoftles in fevere language, and forbidden in order to this ^xercife.
15. As much as may be, cut off all impertinent and ufelefs employments of your life, unneceiTary and fantaftic vifits, long waitings upon great perfon- ages, where neither duty nor neceffity nor charity obliges us, all vain meetings, all laborious trifles, and whatfoever fpends much time to no real, civil, reli- gious, or charitable purpofe.
S. I. CJIRE OF OUR TIME. 13
16. Let not your recreations be lavifh fpenders of your time, but choofe fuch which are healthful, fhort, tranlient, recreative, and apt to refrefh you ; but at no hand dwell upon them, or make them your great e?nployment : for he that fpends his time in fports, and calls it recreation, is like him whofe garment is all made of fringes, and his meat no- thing but fauces ; they are healthlefs, chargeable, and ufelefs. And therefore avoid fuch games which require much time or long attendance ; or which are apt to fteal thy afFed:ions from more fevere em- ployments. For to whatfoever thou haft given thy affed:ions, thou wilt not grudge to give thy time. Natural neceflity and the example of St. yolin (who recreated himfelf with fporting with a tame Par- tridge) teach us that it is lawful to caffian, Coiiat. 24. relax and unbind our bow, but not ^- ^^^
to fuifer it to be unready or unftrung.
17. Set apart fome portions of every day for more folcmn devotion and religious employment, which be fevere in obferving : and if variety of employment, or
prudent aifairs, or civil fociety prefs upon you, yet fo order thy rule, that the neceilary parts of it be not omitted ; and though juft occalions may make our prayers fhorter, yet let nothing but a violent, fudden and impatient necefTity make thee upon any one day wholly to omit thy morning and evening devotions ; which if you be forced to make very fhort, you may fupply and lengthen with ejaculations and fhort re- tirements in the day-time in the midft of your em- ployment, or of your company.
18. Do not the work of God negli- gently and idly ; let not thy heart be
14 CARE OF OUR TIME. C. i.
upon the world ; when thy hand is Hft up in prayer: and be fure to prefer an a(ftion of religion in its place and proper feafon before all worldly pleafure, letting fecular things (that may be difpenfed with in themfelves) in thefe circumflances wait upon the other ; not like the Patriarch who ran from the Al- tar in St. Sophia to his ftable in all his Pontificals, and in the midfl of his office, to
Plutarch, de Curiofit. r> ^ irii r
fee a Colt newly fallen from his beloved and much valued Mare Phorbante. More prudent and fevere was that of Sir Thomas More, who being fent for by the King when he was at his prayers in public, returned anfwer, he would attend him when he had firft performed his fervice to the KING of Kings. And it did honour to Rujiicus, that when Letters from Cc^far were given to him, he re- fufed to open them till the Philofopher had done his Lecture. In honouring God and doing his work put forth all thy ftrength ; for of that time only thou mayeft be moft confident that it is gained, which is prudently and zealoully fpent in God's fervice.
19. When the Clock Jirikes, or however elfe you fhall meafure the day, it is good to fay a fhort eja- culation every hour, that the parts and returns of de- votion may be the meafure of your time: and do fo alfo in all the breaches of thy fleep, that thofe ipaces which have in them no dired: bufinefs of the world may be filled with religion.
20. If by thus doing you have not fecured your o. h avrou hh-Mix^^Tii time by an early and fore-handed
IS-" ^Tt^â„¢.* care, yet be fure by a timely dili-
Procop. 2. Vandal, gencc to redeem the time, that is,
to be pious and religious in fuch inftances in which
S. I. C^RE OF OUR TIME. 15
formerly you have finned, and to beftow your time efpecially upon fuch graces, the contrary whereof you have formerly prad:ifed, doing adions of chaftity and temperance with as great a zeal and earneftnefs as you did once ad: your uncleannefs ; and then by all arts to watch againft your prefent and future dangers, from day to day fecuring your ftanding : this is properly to redeem your time, that is to buy your fecurity of it at the rate of any labour and honeft arts.
21. Let him that is moft buiied fet apart fome folemn time every year, in which, for
the time quitting all worldly bufinefs, he may attend wholly to failing and prayer, and the dreffing of his Soul by confeffions, meditations, and attendances upon God ; that he may make up his accounts, renew his vows, make amends for his care- leffnefs, and retire back again from whence levity and the vanities of the world, or the opportunity of temptations, or the diftradion of fecular affairs have carried him.
22. In this we fhall be much aflifled, and we fhall find the work more eafy, if before we fleep every night * we examine the aBions of
. 1 , n 1 '1 •I/' * Mils'' iIttvov ui.a.'ha.v.r.a-a
the pajt day with a particular fcru- i,r'j'^^a^,,rpo^jie«^9«. n^\, tiny, if there have been any acci- :;; w-vip^-.pJciWro^ dent extraordinary; as long dif- ^K'; -^'V^ ^"v a;^ Itexe^s,.
r -r> n 1 i r r Pythagor. Carm.
courie, a realt, much bulinels, variety of company. If nothing but common hath happened, the lefs examination will fuffice : only let us take care that we fleep not without fuch a re- colledion of the adions of the day as may reprefent any thing that is remarkable and great either to be
i6 C^RE OF OUR TIME. C. i.
the matter of forrow or thankfgiving : for other things a general care is proportionable.
23. Let all thefe things be done prudently and moderately ; not with fcruple and vexation. For thefe are good advantages, but the particulars are not divine commandments ; and therefore are to be ufed as fhall be found expedient to every one's con- dition. For, provided that our duty be fecured, for the degrees and for the inftruments every man is permitted to himfelf and the condudt of fuch who fhall be appointed to him. He is happy that can fecure every hour to a fober or a pious employment : but the duty conlifts not fcrupuloufly in minutes and half hours, but in greater portions of time ; provided that no minute be employed in fin, and the great portions of our time be fpent in fober employment, and all the appointed days and fome portions of every day be allowed for Religion. In all the leffer parts of time we are left to our own eledlions and prudent management, and to the confideration of the great degrees and differences of glory that are laid up in Heaven for us, according to the degrees of our care, and piety, and diligence.
Tlie benejits of this exercife. This exercife, befides that it hath influence upon our whole lives, it hath a fpecial efficacy for the preventing of i. Beggarly fins, that is, thofe lins which idlenefs and beggary ufually betray men to ; fuch as are lying, flattery, ftealing and diffimulation. 2. It is a proper antidote againfl carnal fins, and fuch as proceed from fulnefs of bread and emptinefs of employment. 3- It is a great inftrument of pre-
S. I. CARE OF OUR TIME. 17
venting the fmalleft fins and irregularities of our life, which ufually creep upon idle, difemployed, and curious perfons. 4. It not only teaches us to avoid evil, but engages us upon ^orng goody as the proper bulinefs of all our days. 5. It prepares us fo againft fudden changes, that wq fhall not ealily be furprifed at the fudden coming of the Day of the Lord : For he that is curious of his time, vi^ill not eaiily be un- ready and unfurnifhed.
SECT. II.
The Second general Injirument of Holy Living, Purity of Intention.
HAT we fhould intend and delign God's glory in every action we do, whether it be natural or chofen, is exp relied by St. Paul, Whether ye eat or drink do all to the glory of God. Which rule when we obferve, every adtion of nature becomes religious, and every meal is an a6l of worihip, and fhall have its reward in its proportion, as well as an a(51: of prayer. BlefTed be that goodnefs and grace of God, which, out of infinite defire to glorify and fave man- kind, would make the very works of nature capable of becoming acfts of virtue, that all our life time we may do him fervice.
This grace is fo excellent, that it fandlifies the moft common aSlion of our life ; and yet fo neceflary, that without it the very beft a(ftions of our devotion are imperfe<5l and vicious. For he that prays out of cuftom, or gives alms for praife, or fafts to be ac-
c
i8 PURirr OF INTENTION. C. i.
counted religious, is butaPharifee in his devotion, and a beggar in his alms, and an hypocrite in his faft. But a holy end fandlifies all thefe, and all other acftions which can be made holy, and gives diftindlion to them, and procures acceptance.
For, as to know the end diftinguiflies a Man from a Beafl: ; fo to choofe a good end diftinguifhes him from an evil man. Hezekiah repeated his good deeds upon his iick-bed, and obtained favour of God ; but the Pharifee was accounted infolent for doing the fame thing : becaufe this man did it to Atticus eximie fi coenat, Upbraid his brother, the other to Si R^Xs' demens- obtaiu a mcrcy of God. Zacharias juven. Sat. II. queftioucd with the Angel about his meflage, and was made fpeechlefs for his incre- dulity ; but the blelTed Virgin Mary queftioned too, and was blamelefs : for {he did it to enquire after the manner of the thing, but he did not believe the thing itfelf: he doubted of God's power, or the truth of the meffenger ; but fhe only of her own incapa- city. This was it which diftinguiflied the mourn- ing of David from the exclamation of Saul ; the confefiion of Pharaoh from that of Manajfes; the tears of Peter from the repentance of Judas : * for
* the praife is not in the deed done, but in the man-
* ner of its doino^. If a man vilits his
Seneca. r i r • i i
* lick friend, and watches at his pillow
* for charity fake, and becaufe of his old affecfbion, we
* approve it : but if he does it in hope of legacy, he
* is a Vulture, and only watches for the carcafs. The
* fame things are honeft and diflioneft : the manner
* of doing them and the endoi the defign makes the fe-
* paration.'
S. 2. PURirr OF INTENTION. 19
Ho/y intention is to the ad:ions of a man that which the Soul is to the body, or form to its matter, or the root to the tree, or the Sun to the World, or the Fountain to a River, or the Bafe to a Pillar : for without thefe the body is a dead trunk, the matter is fluggifh, the tree is a block, the world is darknefs, the river is quickly dry, the pillar rufhes into flat- nefs and a ruin ; and the action is linful, or unpro- fitable and vain. The poor Farmer that gave a difh of cold water to Artaxerxes was rewarded with a golden goblet ; and he that gives the fame to a Difci- plein the name of a Difciple ihall have a crown : but if he gives water in defpite when the Difciple needs wine or a Cordial, his reward Ihall be to want that water to cool his tongue.
* But this Duty mufl be reduced to Rules.
Rules for our Intentions.
1. In every adlion reflect upon the end; -and in your undertaking it, conlider why you do it, and what you propound to yourfef for a reward, and to your adiion as its end.
2. Begin every acflion in the Name of the Father, of the Son, and of the Holy Ghoft : the meaning of which is, I . That we be careful that we do not the ad:ion without the permiffion or warrant of God. 2. That we deiign it to the glory of God, if not in the dired: action, yet at leaft in its confequence ; if not in the particular, yet at leail in the whole order of things and accidents. 3. That it may be fo bleffed, that what you intend for innocent and holy purpofes, may not by any chance or abufe or mif-
20 PURirr OF INTENTION, C. i.
underftanding of men be turned into evil, or made the occalion of fin.
3 . Let every action of concernment be l>egun with prayer, that God would not only blefs the adlion, but fandlify your purpofe ; and make an oblation of the adlion to God : holy and well-intended adlions being the beft oblations and prefents we can make to God; and when God is entitled to them, he will the ra- ther keep the firft upon the Altar bright and fhin- ing.
4. In the profecution of the adlion, renew and re-inkindle your purpofe by Jliort ejaculatiojis to thefe purpofes : \Not unto us, O Lord, not unto us, but unto thy Name let all praife be given ;] and conlider \Now I am working the work of God ; I am his fer- vant, I am in a happy employment , I am doing my Majier's bujinefs, I am not at my own difpofe, I am ujing his talents, and all the gain muji be his ;] for then be fure, as the glory is his, fo the reward fhall be thine. If thou bringeft his goods home with in- creafe, he will make thee ruler over Cities.
5. Have a care that while the Altar thus fends up a holy fume thou doft not fufFer the birds to come and carry away the facrifice : that is, let not that which began well, and was intended for God's glory, decline and end in thy own praife, or tempo- ral fatisfacflion, or a fm. A ftory told to reprefent the vilenefs of unchaftity is well begun : but if thy female auditor be pleafed with thy language, and begins rather to like thy perfon for thy ftory, then to
diflike the crime, be watchful, left
0^1 furatur ut moeche- ni ir ijjr
tur, moechus eft magis this goodly head of gold dcfccnd
quam fur. Aiift. Eth. . ^, 1 1 r 1 1 • •
m nlver and brals, and end m iron
^S*. 2. PURirr OF INTENTION. 21
and clay, like Nebuchadnezzar s image ; for from the end it fhall have its name and reward.
6. If any accidental event which was not firft in- tended by thee can come to pafs, let it not be taken into thy purpofes, not at all be made ufe of: as if by telling a true ftory you can do an ill turn to your enemy, by no means do it ; but when the temptation is found out, turn all thy enmity upon that.
7. In every more folemn adiion of Religion, join together tnany good ends, that the confideration of them may entertain all your affe(5tions, and that when any one ceafes, the purity of your intention may be fupported by another fupply. He that fafts only to tame a rebellious body, when he is provided of a remedy either in Grace or Nature, may be tempted to leave off his fafting. But he that in his faft intends the mortification of every unruly appe- tite, and accuftoming himfelf to bear the yoke of the Lord, a contempt of the pleafures of meat and drink, humiliation of all wilder thoughts, obedience and humility, auflerity and charity, and the conve- nience and affiftance to devotion, and to do an adl of repentance, whatever happens, will have reafon enough to make him to continue his purpofe, and to fancftify it. And certain it is, the more good ends are defigned in an adlion, the more degrees of ex- cellency the man obtains.
8. If any temptation to fpoil your purpofe hap- pens in a religious duty, do not prefently omit the adlion, but rather ftrive to redlify your intention and to mortify the temptation. St. Bernard taught us this rule : For when the Devil obferving him to preach excellently, and to do much benefit to his
22 PURirr OF INTENTION. C. i.
hearers, tempted him to vainglory, hoping that the good man to avoid that would ceafe preaching, he gave this anfwer only, I neither began for thee, nei- ther for thee will I ?nake an end.
9. In all actions which are of long continuance, deliberation and abode, let your holy and pious in- tention be aBual, that is, that it be by a fpecial prayer or ad:ion, by a peculiar a6t of refignation or oblation given to God : but in fmaller ad:ions, and little things and indifferent, fail not to fecure a pious habitual intention ; that is, that it be included within your general care, that no ad:ion have an ill end ; and that it be comprehended in your general prayers, whereby you offer yourfelf and all you do to God's glory.
10. Call not every temporal end, a defiling of thy intention, but only, i . When it contradicfls any of the ends of God, or 2. When it is principally in- tended in an action of Religion. For fometimes a temporal end is part of our duty : and fuch are all the ad:ions of our calling, whether our employment be religious or civil. We are commanded to pro- vide for our family : but if the Minifter of Divine Offices fhall take upon him that holy calling for covetous or ambitious ends, or fhall not defign the glory of God principally and efpecially, he hath pol- luted his hands and his heart : and the fire of the Altar is quenched, or it fends forth nothing but the fmoke of muflirooms or unpleafant gums. And it is a great unworthinefs to prefer the intereft of a creature before the ends of God the Almighty Cre- ator.
But becaufe many cafes may happen in which a
.9.2. PURirr OF INTENTION. 23
man's heart may deceive hhriy and he may not well know what is in his own fpirit : therefore by thefe following iigns we ihall befl make a judgment whe- ther our intentions be pure, and our purpofes holy.
Signs of Purity of Intention,
1 . It is probable our hearts are right with God, and our intentions innocent and see Seft. i.of this ch. pious, if we fet upon actions of ^"^^ ^^• Religion or civil life with an affediion proportionate to the quality of the work ; that we ad: our tem- poral affairs with a delire no greater than our necef- fity ; and that in actions of Religion we be zealous, active, and operative, fo far as prudence will permit; but in all cafes, that we value a religious defign be- fore a temporal, when otherwife they are in equal order to their feveral ends : that is, that whatfoever is necelTary in order to our Soul's health be higher efteemed than what is for bodily ; and the ne- ceffities, the indifpenfable neceffities of the fpirit be ferved before the needs of nature, when they are re- quired in their feveral circumftances : or plainer yet, when we choofe any temporal inconvenience rather than commit a fin, and when we choofe to do a duty rather than to get gain. But he that does his recreation or his merchandife cheerfully, promptly, readily, and bufily, and the works of Religion flowly, flatly, and without appetite, and the fpirit moves like Pharaoh's chariots when the wheels were off, it is a fign that his heart is not right with God, but it cleaves too much to the world.
2. It is likely our hearts are pure and our inten- tions fpotlefs, when we are not folic it ous of the opinion
24 PURirr OF INTENTION, C. i.
and cenfures of men ; but only that we do our duty, and be accepted of God. For our eyes will certainly be fixed there from whence we expert our reward : and if we defire that God fhould approve us, it is a lign we do his work, and expe(5t him our Pay-mafter. 3 . He that does as well in private between God and his own Soul as in public , in Pulpits, in Theatres, and market-places, hath given himfelf a good tefli- mony that his purpofes are full of honefty, noble- nefs, and integrity. For what Elkanah faid to the Mother of Samuel, Am not I better to thee than ten fins ? is mofl certainly verified concerning God, that he who is to be our Judge is better than ten thou- fand witnefTes. But he that would have his virtue publifhed, fludies not virtue but glory. * He is not *juft that will not be juft without
Seneca, Ep. 1 1 3. / . , •'
'praile : but he is a righteous man
* that does juflice, when to do fo is made infamous :
* and he is a wife man who is delighted with an ill
s. chryf. 1. z.de Com- * J2ame that is Well gotten. And in-
pun. cordis. t J^^J ^|^^^ ^^^ J^^^J^ ^ ftraUgC CO-
* vetoufnefs, or folly, that is not contented with
* this reward that he hath p leafed God. And fee what S.Greg. Moral. 8. cap. * he gcts by it. He that does good
*^' * works for praife or fecular ends,
* fells an ineftimable jewel for a trifle ; and that
* which would purchafe Heaven for him, he parts
* with for the breath of the people, which at the
* beft is but air, and that not often wholefome.'
4. It is well alfo when we are not folicitous or troubled concerning the eff'e^ and event of all our adtions ; but that being firft by Prayer recommended to him, is left at his difpofe : for then in cafe the
S. 2. PURirr OF INTENTION. 25
event be not anfwerable to our defires, or to the ef- ficacy of the inftrument, we have nothing left to reft in but the honefty of our purpofes ; which it is the more likely we have fecured, by how much more we are indifferent concerning the fuccefs. St. James converted but eight perfons, when he preached in Spain ; and our bleffed Saviour converted fewer than his own Difciples did : And if thy labours prove unprofperous, if thou beeft much troubled at that, it is certain thou didft not think thyfelf fecure of a reward for your intention, which you might have done if it had been pure and juft.
5. He loves virtue for God's fake and its own, that loves and honours it wherever it is to be feen ; but he that is envious or angry at a virtue that is not his own, at the perfecflion or excellency of his Neigh- bour, is not covetous of the virtue, but of its reward and reputation, and then his intentions are polluted. It was a great ingenuity in Mofesy that wifhed all the people might be Prophets ; but if he had defigned his own honour, he would have prophefied alone. But he that defires only that the work of God and Religion fhall go on, is pleafed with it, whoever is the inftrument.
6. He that defpifes the world 2ind. all its appendant vanities is the beft Judge, and the moft fecured of his intentions, becaufe he is the furtheft removed from a temptation. Every degree of mortification is a teftimony of the purity of our purpofes : and in what degree we defpife fenfual pleafure, or fecular honours, or worldly reputation, in the fame degree we fhall conclude our heart right to Religion and fpiritual defigns.
26 PURirr OF INTENTION. C. i.
7. When we are not folicttous concerning the in- Jlruments and means of our a(5tions, but ufe thofe
means which God hath laid before us, with reiigna- tion, indifferency and thankfulnefs, it is a good Hgn that we are rather intent upon the end of God's glory, than our own conveniency or temporal fatif- fadlion. He that is indifferent whether he ferve God in riches or in poverty, is rather a feeker of God than of himfelf ; and he that will throw away a good book becaufe it is not curioufly gilded, is more curious to pleafe his eye, than to inform his underflanding.
8. When a temporal end confifting with a fpiri- tual, and pretended to be fubordinary to it, happens to fail and be defeated, if we can rejoice in that, fo God's glory may be fecured and the interefts of Re- ligion, it is a great iign our hearts are right, and our ends prudently deiigned and ordered.
When our intentions are thus balanced, regulated, and difcerned, we may confider, i . That this exer- cife is of fo univerfal efficacy in the whole courfe of a holy life, that it is like t\iQ foul to every holy aBion, and muft be provided for in every undertaking ; and is of itfelf alone fufficient to make all natural and indifferent actions to be adopted into the family of Religion.
2. That there are fome actions which are ufually reckoned as parts of our Religion, which yet of themfelves are fo relative and imperfed:, that with- out the purity of intention they degenerate : and unlefs they be directed and proceed on to thofe pur- pofes which God defigned them to, they return into the family of common, fecular, or finful ad:ions.
S. 2. PURirr OF INTENTION. 27
Thus a/ms are for charity ^fajling for tejnperance, prayer is for religion^ humiliation is for humility , aujierity or fufferance is in order to the virtue of patience : and when thefe acftions fail of their feveral ends, or are not dired:ed to their own purpofes,^//;?j' are mif-fpent, fajiing is an impertinent trouble, prayer is but lip- labour, humiliatiofi is but hy^ocv\{y , fufferance is but vexation ; for fuch were the alms of the Pharifee, th^faji of yezabel, the prayer of "Judah reproved by the Prophet Ifaiah, the humiliation oi Ahab, the mar- tyrdom of Heretics ; in which nothing is given to God but the body, or the forms of Religion, but the foul and the power of Godlinefs is wholly wanting.
3. We are to confider that no intention C2Sifan5lify an unholy or unlawful ad:ion. Saul the King dif- obeyed God's commandment, and fpared the cattle of Amalek to referve the beft for facriiice : and Saul the Pharifee perfecuted the Church of God with a defign to do God fervice : and they that killed the Apoftles had alfo good purpofes, but they had un- hallowed actions. ' When there s. Bern. lib. de Prae-
* is both truth in eledlion and cha- ^^p^"
* rity in the intention,' when we go to God in ways of his own chooiing or approving, then our eye isfingle, and our hands are clean, and our hearts are pure. But when a man does evil that good may come of it, or good to an evil purpofe, that man does like him that rolls himfelf in thorns that he may fleep eafily; he roafts himfelf in the fire, that he may quench his thirfl with his own fweat ; he turns his face to the Eaft, that he may go to bed with the Sun. I end this with the faying of a wife Heathen :
,TT", 1 Til -11 • Publius Mimus.
* He IS to be called evil that is
28 PURirr OF INTENTION. C. i-
* good only for his own fake. Regard not how full
* hands you bring to Gody but how pure. Many ceafe
* from fin out of fear alone, not out of innocence or
* love of virtue,' and they (as yet) are not to be called innocent but timorous.
SECT. III.
The Third general Injtrument of Holy Living ; or the Pr a Slice of the Prefence of God.
)HAT God is prefent in all places, that he
fees every adlion, hears all difcourfes, and
underftands every thought, is no ftrange
thing to a Chriftian ear, who hath been taught this
dodtrine not only by right reafon, and the confent
of all the wife men in the world, but alfo by God
himfelf in holy Scripture. \^Am I a
God at hajid (faith the Lord) and not
a God afar off? Can any hide himfelf in fecret places
that I jhall not fee him ? f faith the Lord, J Do not
I fill heaven and earth I Neither is there
Heb.4. 13. ^ , . -r n • 1 '
any creature that is not inanijejt tn Ins fght: but all things are naked and open to the eyes of him with whom we have to do. For in him we live and move and have our being. '\ God is wholly in every place, included in no place, not bound with cords, (except thofe of love) not di- vided into parts, not changeable into feveral fhapes, filling heaven and earth with his prefent power, and with his never-abfent nature. So St. Auguftin ex- prefi^es this article. So that we may 1.7. e m . c, 30. -j^^g-j^g Go^ to be as the Air and
S. 3. PRESENCE OF GOD. 29
the Sea, and we all inclofed in his circle, wrapt up in the lap of his infinite nature, or as infants in the wombs of their pregnant Mothers : and we can no more be removed from the prefence of God, than from our own being.
Several Manners of the Divine Prefence.
The prefence of God is underftood by us in feve- ral manners and to feveral purpofes.
1 . God is prefent by his EJfence, which becaufe it is infinite cannot be contained within the limits of any place : and becaufe he is of an efi^ential purity and fpiritual nature, he cannot be undervalued by being fuppofed prefent in the places of unnatural uncleannefs : becaufe as the Sun reflediing upon the mud of flrands and fhores is unpolluted in its beams, fo is God not difhonoured when we fuppofe him in every of his Creatures, and in every part of every one of them, and is ftill as unmixed with any un- handfome adherence, as is the Soul in the bowels of the body.
2. God is every where prefent by his Power. He rolls the Orbs of Heaven with his
Hand, he fixes the Earth with his ^fS^:r.!:::^Z Foot, he guides all the Creatures ''''' \tF" Id OiThod ^' with his Eye, and refrefhes them with his influence : He makes the powers of Hell to fhake with his terrors, and binds the Devils with his Word, and throws them out with his command, and fends the Angels on Embafiies with his decrees : He hardens the joints of Infants, and confirms the bones when they are fafhioned beneath fecretly in the earth. He it is that aflifts at the numerous
30 PRACTICE OF THE C. i.
produ(5lions of fiflies, and there is not one hollownefs in the bottom of the fea but he (hews himfelf to be Lord of it, by fuftaining there the Creatures that come to dwell in it : And in the wildernefs, the Bittern and the Stork, the Dragon and the Satyr, the Unicorn and the Elk live upon his provilions, and revere his power, and feel the force of his Al- mightinefs.
3. God is more fpecially prefent in fome places by the feveral and more fpecial manifeftations of him- felf to extraordinary purpofes. Y'u^y by glory. Thus his feat is in Heaven ; becaufe there he fits encir- cled with all the outward demonftrations of his glory, which he is pleafed to fhew to all the inha- bitants of thofe his inward and fecret Courts. And thus they that die in the Lord may be properly faid to be gone to God ; with whom although they were before, yet now they enter into his Courts, into the fecret of his Tabernacle, into the retinue and fplen- dour of his glory. That is called walking with God, but this is dwelling or being with him. I defire to be di[folved and to be with Chrijl, fo faid St. Paul. But this manner of the Divine prefence is referved for the eledt people of God, and for their portion in their country.
4. God is by Grace and benediBion fpecially pre- Mat. 18. 20. ^^^^ ^^ iioly places and in the folemn af- Heb. 10. 25. femblies of his fervants. If holy people meet in grots and dens of the earth, when perfecu- tion or a public neceffity diflurbs the public order, circumftance, and convenience, God fails not to come thither to them : but God is alfo by the fame or a greater reafon prefent there where they meet ordina-
S. 3. PRESENCE OF GOD. 31
n'fyf by order and public authority : there God is pre- fent ordinarily, that is, at every fuch meeting. God will go out of bis way to meet his Saints, when themfelves are forced out of their way of order by a fad neceffity : but elfe, God's ujual way is to be pre- fent in thofe places where his fer- , t^- „ s ,
r 1 iving. 6. 29.
vants are appointed ordinarily to Pfaim. 138. i, 2. meet. But his prefence there figniiies nothing but a readinefs to hear their prayers, to blefs their per- fons, to accept their offices, and to like even the circumftance of orderly and public meeting. For thither the prayers of confecration, the public au- thority feparating it, and God's love of order, and the reafonable cuftoms of Religion, have in ordinary, and in a certain degree fixed this manner of his prefence ; and he loves to have it fo.
5. God is efpecially prefent in the hearts of his people by his holy Spirit : and indeed the hearts of holy men are Temples in the truth of things, and in type and fhadow they are Heaven itfelf. For God reigns in the hearts of his fervants : there is his Kingdom. The power of grace hath fubdued all his enemies : there is his power. They ferve him night and day, and give him thanks and praife : that is his glory. This is the religion and worfhip of God in the Temple. The Temple itfelf is the heart of man ; Chrift is the High Prieft, who from thence fends up the incenfe of prayers, and joins them to his own interceffion, and prefents all together to his Father; and the HolyGhoft,byhis dwelling there, hath alfo confecrated it into a Temple; j q^^ ^ ^g and God dwells in our hearts by faith, ^ ^°^- ^- ^^• and Chrift by his Spirit, and the Spirit by his puri-
32 PRACTICE OF THE C i.
ties : fo that we are alfo Cabinets of the Myfterious Trinity ; and what is this fhort of Heaven itfelf, but as infancy is fliort of manhood, ancj letters of words ? The fame ftate of life it is, but not the fame age. It is Heaven in a looking-glafs (dark, but yet true) reprefenting the beauties of the Soul, and the graces of God, and the images of his eternal glory by the reality of a fpecial prefence.
6. God is fpecially prefent in the confciences of all perfons, good and bad, by way of Tejiimony 2.nd judg- ment : that is, he is there a remembrancer to call our adtions to mind, a witnefs to bring them to judgment, and a Judge to acquit or to condemn. And although this manner of prefence is in this life after the manner of this life, that is, imperfecft, and we forget many actions of our lives ; yet the great- eft changes of our ftate of grace or lin, our mofh con- fiderable adiions are always prefent, like Capital Letters to an aged and dim eye : and at the day of judgment God fhall draw afide the cloud, and manifest this manner of his prefence more notorioufly, and make it appear that he was an obferver of our very thoughts; and that he only laid thofe things by, which becaufe we covered with duft and negligence, were not then difcerned. But when we are rifen from our dufl and imperfediion, they all appear plain and legible.
Now the confideration of this great truth is of a very univerfal ufe in the whole courfe of the life of a Chriftian. All the confequents and eifedts of it are univerfal. *He that remembers that God flands a witnefs and a judge, beholding every fecrecy, be- fides his impiety, muft have put on impudence, if he be not much reftrained in his temptation to fin.
S. 3. PRESENCE OF GOD. 33
' For the greateft part of fin is ta- s. Aug. de verbis Do-
* ken away, if a man have a wit- mmias, c. 3.
* nefs of his converfation : And he is a great defpifer
* of God who fends a Boy away when he is going
* to commit fornication, and yet will dare to do it,
* though he knows God is prefent, and cannot be
* fent off: as if the eye of a little Boy were more
* awful than the all-feeing eye of God. He is to be
* feared in public, he is to be feared in private : if ' you go forth, he fpies you ; if you go in, he fees ' you : when you light the candle, he obferves you ;
* when you put it out, then alfo God marks you.
* Be fure that while you are in his fight you behave
* yourfelf as becomes fo holy a prefence.' But if you will lin, retire yourfelf wifely, and go where God cannot fee : for no where elfe can you be fafe. And certainly, if men would always actually confider, and really efleem this truth, that God is the great Eye of the World, always watching over our ad:ions, and an ever-open Ear to hear all our words, and an unwearied Arm ever lifted up to crufh a linner into ruin, it would be the readieft way in the world to make fin to ceafe from amongft the children of men, and for men to approach to the bleffed eftate of the Saints in Heaven, who cannot fin, for they always walk in the prefence and behold the face of God. This inflrument is to be reduced to prad:ice accord- ing to the following Rules.
Rules of exercifing this conjideration,
I . Let this adlual thought often return, that God is omniprefent, filling every place, and fay with
D
34 PRACTICE OF THE C. i.
David , Whither fi all I go from thy Spirit, or whither fiall I flee from thy prefence? If I afcend up iiito heaven, thou art there: If I make ?ny bed in hell, thou art there, &c. This thought by being frequent will make an habitual dread and reverence towards God, and fear in all thy a(5tions. For it is a great neceflity and engagement to do unblameably, when we ad; before the Judge, who is infallible in his fentence,
Boeth. 1. 5. de Confol, ..,..-
all-knowing in his information, yt^- vere in his anger, powerful in his providence, and intolerable in his wrath and indignation.
2. In the beginning of actions of Religion, make an a5l of Adoration, that is, folemnly worfliip God, and place thyfelf in God's prefence, and behold him with the eye of faith, and let thy defires a(5lually fix on him as the objed: of thy worfhip, and the reafon of thy hope, and the fountain of thy bleffing. For when thou haft placed thyfelf before him and kneel- eft in his prefence, it is moft likely, all the following parts of thy devotion will be anfwerable to the wif- dom of fuch an apprehenfion, and the glory of fuch a prefence.
3 . Let every thing you fee reprefent to your fpirit the prefence, the excellency and the power of God, and let your converfation with the creatures lead you unto the Creator ; for fo fhall your actions be done more frequently with an actual eye to God's pre- fence, by your often feeing him in the glafs of the Creation. In the face of the Sun you may fee God's beauty ; in the fire you may feel his heat warming; in the water his gentlenefs to refrefli you ; he it is that comforts your fpirit when you have taken Cor-
S. 3. PRESENCE OF GOD. 35
dials : it is the dew of Heaven that makes your field give you bread ; and the breafts of God are the bottles that minifter drink to your neceffities. This Philofophy, w^hich is obvious to every man's experi- ence, is a good advantage to our piety, and by this a(5t of underftanding our wills are check'd from vio- lence and mifdemeanour.
4. In your retirement make Jrequent Colloquies^ox fhort difcourfings between God and thy own Soul. Seven times a day do I praife thee : and in the night
feafon alfo I thought upon thee while I was walking. So did David: and every ad: of complaint or thankf- giving, every ad: of rejoicing or of mourning, every petition and every return of the heart in thefe inter- courfes, is a going to God, an appearing in his pre- fence, and a reprefenting him prefent to thy fpirit and to thy neceffity. And this was long fince by a fpiritual perfon called, a building to God a Chapel in our heart. It reconciles Martha s employment with Marys Devotion, Charity and Religion, the neceffi- ties of our calling and the employments of devotion. For thus in the midft of the works of your Trade, you may retire into your Chapel [your Heart] and converfe with God by frequent addreffes and returns.
5 . Reprefent and offer to God a6ls of love and fear ^ which are the proper effeds of this apprehenfion, and the proper exercife of this confideration. For as God is every where prefent by his power, he calls for reverence and godly fear : as he is prefent to thee in all thy needs, and relieves them, he deferves thy love : and fince in every accident of our lives we find one or other of thefe apparent, and in mofl things we fee both, it is a proper and proportionate
36 PRACTICE OF THE C. i.
return, that to every fuch demonftration of God, we exprefs ourfelves feniible of it by admiring the Di- vine goodnefs, or trembling at his prefence, ever obeying him becaufe we love him, and ever obeying him becaufe we fear to offend him. This is that which Enoch did, who thus walked with God.
6. Let us remember that God is in lis, and that we are in him : we are his workmanfliip, let us not deface it ; we are in his prefence, let us not pollute
it by unholy and impure adtions. God hath alfo wrought all our works in us : and becaufe he rejoices in his own works, if we de- file them, and make them unpleafant to him, we walk perverfely with God, and he will walk crook- edly toward us.
7. God is in the bowels of thy brother; refreffi them when he needs it, and then you give your alms in the prefence of God, and to God, and he feels the relief which thou providefl for thy brother.
8 . God is in every place ; fuppofe it therefore to be a Church : and that decency of deportment and piety of carriage, which you are taught by Religion or by cuflom or by civility and public manners to ufe in Churches, the fame ufe in all places : with this dif- ference only, that in Churches let your deportment be religious in external forms and cicrumftances alfo; but there and every where let it be religious in ab- ftaining from fpiritual indecencies, and in readinefs to do good actions : that it may not be faid of us as
jer. II. 15. fecun. God once complaiucd of his peo- vuig. Edit. p|g^ ^/^ /^^^/^ ^^ beloved done
wickednefs in my hoife ?
9. God is in every creature : be cruel towards none.
S. 3. PRESENCE OF GOD. 37
neither abufe any by intemperance. Remember that the creatures, and every member of thy own body is one of the lefTer cabinets and receptacles of God. They are fuch which God hath bleffed with his prefence, hallowed by his touch, and feparated from unholy ufe by making them to belong to his dwelling.
10. He walks as in the prefence of God thatcon- verfes with him in frequent prayer and frequent communion, that runs to him in all his neceffities, that afks counfel of him in all his doubtings, that opens all his wants to him, that weeps before him for his fins, that afks remedy and fupport for his weaknefs, that fears him as a Judge, reverences him as a Lord, obeys him as a Father, and loves him as a Patron.
T/ie Benefits of this exercife.
The benefits of this confideration and exercife being univerfal upon all the parts of piety, I fhall lefs need to fpecify any particulars ; but yet moft properly this exercife of confidering the Divine pre- fence is, I. An excellent help to prayer y producing in us reverence and awfulnefs to the Divine Majefly of God, and ad:ual devotion in our ofhces. 2. It pro- duces a confidence in God, and fearlefTnefs of our enemies, patience in trouble, and hope of remedy, fince God is fo nigh in all our fad accidents, he is a difpofer of the hearts of men and the events of things, he proportions out our trials, and fupplies us with remedy, and where his rod fir ikes us, his fiaff' fupport s us. To which we may add this, that God, who is always with us, is efpecially by protnife with
38 PRACTICE OF THE C. i.
us in tribulation, to turn the mifery into a mercy, and that our greateft trouble may become our ad- vantage by entitHng us to a new manner of the Di- vine prefence. 3. It is apt to produce ^oj/ and rejoic- ing in God, we being more apt to delight in the partners and witnefles of our converfation ; every degree of mutual abiding and converling being a re- lation and an endearment : we are of the fame houfehold with God ; he is with us in our natural ad:ions to preferve us, in our recreations to reflrain us, in our public acflions to applaud or reprove us, in our private to obferve us, in our fleeps to watch by us, in our watchings to refrefh us : and if we walk with God in all his ways as he walks with us in all ours, we fhall find perpetual reafons to enable us to keep that rule of God, Rejoice in the Lord al- ways, and again I fay rejoice. And this puts me in mind of a faying of an old religious perfon, [There is one way of overcoming^ our
In vita St. Antho. ini • r • • i-i
gholtly enemies ; Ipiritual mirth, and a perpetual bearing of God in our minds.] This effe(flively refifts the Devil, and fuiFers us to receive no hurt from him. 4. This exercife is apt alfo to enkindle holy dejires of the enjoyment of God, be- caufe it produces joy when we do enjoy him ; the fame defires that a weak man hath for a Defender, the fick man for a Phyfician, the poor for a Patron, the child for his Father, the efpoufed Lover for her betrothed. 5. From the fame fountain are apt to iffue humility of fpirit, apprehenfions of our great diftance and our great needs, our daily wants and hourly fupplies, admiration of God's unfpeakable mercies : It is the caufe of great modefty and de-
^S*. 3. PRESENCE OF GOD. 39
cency in our anions ; it helps to recollection of mind, and reftrains the fcatterings and loofenefs of wandering thoughts ; it eftablilhes the heart in good purpofes, and leadeth on to perfeverance ; it gains purity and perfection, (according to the faying of God to Abraham^ Walk before me, and be perfeSf) holy fear, and holy love, and indeed every thing that pertains to holy living : when we fee ourfelves placed in the Eye of God, who fets us on work and will reward us plenteoully, to ferve him with an Eyefervice is very pleafing ; for he alfo fees the heart : and the want of this conlideration was de- clared to be the caufe why Ifrael finned fo grievoufly, \For they fay, the Lord hathforfaken the Ezek. 9. 9. earth, and the Lord feet h not : therefore ^^^^' ^°' "" the land is full of blood, and the city full of perverfenefs.^ What a child would do in the eye of his Father, and a Pupil before his Tutor, and a Wife in the prefence of her Hufband, and a Servant in the fight of his Mafier, let us always do the fame : for we are made a fpeBacle to God, to Angels, and to men ; we are al- ways in the fight and prefence of the All-feeing and Almighty God, who alfo is to us a Father and a Guardian, a Hufband and a Lord.
Prayers and Devotions according to the religion and purpofes of the foregoing Conf derations.
I.
For grace to fpend our time well.
O ETERNAL God, who from all eternity dofi: behold and love thy own glories and perfections infinite, and has created me to do the work of God
40 DEVOTIONS FOR Ad C. i.
after the manner of men, and to ferve thee in this generation, and according to my capacities ; give me thy grace, that I may be a curious and prudent fpender of my time, fo as I may beft prevent or re- lift all temptation, and be profitable to the Chrif- tian Commonwealth, and by difcharging all my duty may glorify thy Name. Take from me all flothfulnefs, and give me a diligent and an acSlive fpirit, and wifdom to choofe my employment ; that I may do works proportionable to my perfon, and to the dignity of a Chrifhian, and may fill up all the fpaces of my time with adiions of Religion and Charity; that when the Devil affaults me, he may not find me idle, and my dearefl Lord at his fud- den coming may find me bufy in lawful, necelTary and pious adiions, improving my talent intrufled to me by thee, my Lord, that I may enter into the joy of my Lord, to partake of his eternal felicities, even for thy mercy fake, and for my deareft Sa- viour's fake. Atnen,
Here follows the devotion of ordinary days ; for the right employment of tliofe portions of time which every day mufl allow for Religion.
Thefrji Prayers in the Morning as foon as we are drejfed.
Humbly and reverently compofe yourfelf with heart lift up to God a?id your head bowed y a?id ?neekly kneeling upon your knees , fay the Lord's Prayer : after which ufe the following Collects, or as many of thefn as you jhall choofe.
Our Father which art in Heaven, ^c.
AdC. I. ORDINART DATS. 41
I.
An A5l of Adoration, being the Song that the
H
Angels Jing in Heaven.
OLY, Holy, Holy, Lord God Al- mighty, which was, and is, and is
to come : Heaven and Earth, Angels and Men, the
Air and the Sea give glory, and honour,
and thanks to him that fitteth on the
throne, who liveth for ever and ever. All the blefTed
fjpirits and Souls of the righteous caft
their crowns before the throne, and ''"" ^°'
worfhip him that liveth for ever and ever. * Thou
art worthy, O Lord, to receive glory, and honour,
and power ; for thou haft created all things, and
for thy pleafure they are and were crea-
-' ^ •' Rev. 15. 3.
ted. * Great and marvellous are thy works, O Lord God Almighty : Juft and true are thy ways, thou King of Saints. Thy wifdom is infinite, thy mercies are glorious ; and I am not worthy, O Lord, to appear in thy prefence, before whom the Angels hide their faces. O Holy and Eternal Jefus, Lamb of God, who wert llain from the beginning of the world, thou haft redeemed us to God by thy blood out of every nation, and haft made us unto our God Kings and Priefts, and we fhall reign with thee for ever. Bleffing, honour, glory and power be unto him that fitteth on the throne, and to the Lamb for ever. Amen.
II.
An A5i of Thankf giving, being the Song of David for the Morning. OING praifes unto the Lord, O ye Saints of his, ^^ and give thanks to him for a remembrance of
42 DEVOTIONS FOR Ad, C. i.
his holinefs. For his wrath endureth but the twink- Hng of an eye, and in his pleafure is life : heavinefs may endure for a night, but joy cometh in the morn- ing. Thou, Lord, haft preferved me this night from the violence of the fpirits of darknefs, from all fad cafualties and evil accidents, from the wrath which I have every day deferved : thou haft brought my Soul out of hell, thou hail: kept my life from them that go down into the pit : thou haft fhewed me marvellous great kindnefs, and haft blefted me for ever : the greatnefs of thy glory reacheth unto the heavens, and thy truth unto the clouds. Therefore fhall every good man ftng of thy praife without cealing. O my God, I will give thanks unto thee for ever. Allelujah.
III.
An ASl of Oblation or prefenting ourfelves to God for the day. ly /rOST Holy and Eternal God, Lord and Sover- -^^ eign of all the creatures, I humbly prefent to thy Divine Majefty myfelf, my Soul and body, my thoughts and my words, my acftions and intentions, my paffions and my fufferings, to be difpofed by thee to thy glory, to be blefted by thy providence, to be guided by thy counfel, to be fandlified by thy Spirit, and afterwards that my body and Soul may be re- ceived into glory : for nothing can perifh which is under thy cuftody ; and the enemy of Souls cannot devour what is thy portion, nor take it out of thy hands. This day, O Lord, and all the days of my life I dedicate to thy honour, and the ad:ions of my calling to the ufcs of grace, and the Religion of all
Ad, C. I. ORB IN ART DATS. 43
my days to be united to the merits and interceffion of my holy Saviour "J ejus, that in him and for him I may be pardoned and accepted. Amen.
IV.
An AB of Repentance or Contrition.
T^OR as for me, I am not worthy to be called thy -*" fervant, much lefs am I worthy to be thy fon ; for I am the vileft of linners and the worft of men, a lover of the things of the world and a defpifer of the things of God, [proud and envious, lujifu I and intem- perate] greedy of fin and impatient of reproof, de- lirous to feem holy and negligent of being fo, tranf- ported with intereft, fool'd with prefumption and falfe principles, diflurbed with anger, with a peevifh and unmortified fpirit, and difordered by a whole body of iin and death. Lord, pardon all my iins for my fweetefl Saviour's fake : thou who didfl die for me. Holy yefusj fave me and deliver me : referve not my fins to be punifhed in the day of wrath and eternal vengeance ; but wafh away my fins, and blot them out of thy remembrance, and purify my Soul with the waters of repentance and the blood of the crofs; that for what is paft thy wrath may not come out againft me, and for the time to come I may never provoke thee to anger or to jealoufy. O juft and dear Gody be pitiful and gracious to thy fervant. Amen.
V.
The Prayer or Petition.
"DLESS me, gracious God, in my calling to fuch -*^ purpofes as thou fhalt choofe for me, or employ me in : Relieve me in all my fadneffes, make my
44 DEVOTIONS FOR AdC. i.
bed in my ficknefs, give me patience in my forrows, confidence in thee, and grace to call upon thee in all temptations. O be thou my guide in all my ac- tions, my Protedlor in all dangers : give me a healthful body, and a clear underftanding, a fand:i- fied and juft, a charitable and humble, a religious and a contented fpirit : let not my life be miferable and wretched, nor my name ftained with fm and fhame, nor my condition lifted up to a tempting and dangerous fortune ; but let my condition be blelTed, my converfation ufeful to my Neighbours and pleafing to thee, that when my body fhall lie down in its bed of darknefs, my Soul may pafs into the Regions of light, and live with thee for ever, through yefus Chrifl. Amen.
VI.
An AB of Inter cejjion or Prayer for others, to be ad- ded to this or any other Ofice, as our Devotion, or Duty, or their Needs fliall determine us.
OGOD of infinite mercy, who hail compafiion on all men, and relieveft the necefiities of all that call to thee for help, hear the prayers of thy fervant who is unworthy to afk any petition for him- felf, yet in humility and duty is bound to pray for others.
* O let thy mercy defcend upon the whole Church, preferve her in truth and peace, in
Tor the Church. ^ , . „ ^ ^ ,
unity and fafety, m all ftorms, and againft all temptations and enemies ; that flie offer- ing to thy glory the never-ceafing facrifice of prayer and thankfgiving, may advance the honour of her
AdCi. ORDINARY BATS. 45
Lord, and be filled with his Spirit, and partake of his glory. Amen.
* In mercy remember the King ; preferve his perfon in health and honour, his
, , IT • 1 • ^or the King.
crown in wealth and dignity, his kingdoms in peace and plenty, the Churches under his protection in piety and knowledge, and a flrid; and holy Religion : keep him perpetually in thy fear and favour, and crown him with glory and im- mortality. Amen.
* Remember them that minifter about holy things, let them be clothed with righte-
r r 1 r • \ • r \ r ^or the Clergy.
oulneis, and nng with joyiulneis. Amen.
* Blefs thy fervant [my Wife, or Hufband] with health of body and of fpirit. O
let the hand of thy blelling be upon his [or her] head night and day, and fupport him in all neceffities, ftrengthen him in all tempta- tions, comfort him in all his forrows, and let him be thy fervant in all changes ; and make us both to dwell with thee for ever in thy favour, in the light of thy countenance, and in thy glory. Amen.
* Blefs my Children with healthful bodies, with good underftandings, with the
, . f. ^1 r • • -1 P'"' °'^*' Children.
graces and girts or thy ipirit, with fweet difpofitions and holy habits, and fandiify them throughout in their bodies and Souls and fpirits, and keep them unblamable to the coming of the Lord yefus. Amen.
* Be pleafed, O Lord, to remember my friends, all that have prayed for me, and y,, p,i,„^, ^,,^
all that have done me good. [Here Benefasiors.
46 DEVOTIONS FOR Ad. C. i.
name fuch whom you would fpe daily recomme?id .~\ Do thou good to them and return all their kindnefs double into their own bofom, rewarding them with bleffings, and fan6tifying them with thy graces, and bringing them to glory.
* Let all my family and kindred, my neighbours
^ ., and acquaintance \here ?2ame what
For our Family. -•■. ■-
other relation you pleafe\ receive the benefit of my prayers, and the bleffings of God ; the comforts and fupports of thy providence, and the fandification of thy Spirit.
* Relieve and comfort all the perfecuted and af-
flicted : fpeak peace to troubled
For all in mifery. n i
confciences : llrengthen the weak : confirm the fiirong : inftrud: the ignorant : deliver the opprefi^ed from him that fpoileth him, and relieve the needy that hath no helper; and bring us all by the waters of comfort and in the ways of righteoufnefs to the kingdom of reft and glory, through 'Jefus Chrijfl our Lord. Amen.
To God the Father of our Lord Jefiis Chrifii, To the eternal Son that was incarnate and born of a Vir- gin, To the Spirit of the Father and the Son, be all honour and glory, worfliip and thankfgiving now and for ever. Amen.
Another For?n of Prayer for the Morning.
In the Name of the Father y and of the Son, and of the Holy Ghoft. Our Father, &c.
I.
iy /TOST glorious and eternal God, Father of mercy, -^^ -^ and God of all comfort, I worfhip and adore
Ad. C. I. ORDINARY DATS. 47
thee with the loweft humility of my Soul and body, and give thee all thanks and praife for thy infinite and efiential glories and perfe(5lions, and for the continual demonftration of thy mercies upon me, upon all mine, and upon thy holy Catholic Church.
II.
I ACKNOWLEDGE, dear God, that I have de- ferved the greateil: of thy wrath and indignation ; and that if thou hadft dealt with me according to my deferving, I had now at this inftant been defperately bewailing my miferies in the forrows and horrors of a fad eternity. But thy mercy triumphing over thy juftice and my fins, thou hafi: fiiill continued to me life and time of repentance ; thou hafi: opened to me the gates of grace and mercy, and perpetually callefi: upon me to enter in and to walk in the paths of a holy life, that I might glorify thee and be glo- rified of thee eternally.
III.
BEHOLD, O God, for this thy great and un- fpeakable goodnefs, for the prefervation of me this night, and for all other thy graces and blefilngs, I offer up my Soul and body, all that I am, and all that I have, as a Sacrifice to thee and thy fervice ; humbly begging of thee to pardon all my fins, to defend me from all evil, to lead me into all good, and let my portion be amongfi: thy redeemed ones in the gathering together of the Saints, in the King- dom of grace and glory.
48 DEVOriONS FOR Add.
IV.
GUIDE me, O Lord, in all the changes and va- rieties of the world, that in all things that fhall happen, I may have an evennefs and tranquillity of fpirit ; that my Soul may be wholly refigned to thy Divinefl Will and pleafure, never murmuring at thy gentle chaflifements and fatherly corred:ion, never waxing proud and infolent, though I feel a torrent of comforts and profperous fuccefles.
V.
FIX my thoughts, my hopes and my defires upon Heaven and heavenly things ; teach me to de- fpife the world, to repent me deeply for my lins ; give me holy purpofes of amendment, and ghoftly flrength and afliflances to perform faithfully what- foever I fliall intend pioufly. Enrich my under- flanding with an eternal treafure of Divine truths, that I may know thy will ; and thou who workeft in us to will and to do of thy good pleafure, teach me to obey all thy Commandments, to believe all thy Revelations, and make me partaker of all thy gracious promifes.
VI.
TEACH me to watch over all thy ways, that I may never be furprifed by fudden temptations or a carelefs fpirit, nor ever return to folly and vanity. Set a watch, O Lord, before my mouth, and keep the door of my lips, that I offend not in my tongue neither againft piety nor charity. Teach me to think of nothing but thee, and what is in order to
AdCi. ORDINARY DATS. 49
thy glory and fervice ; to fpeak nothing but thee and thy glories ; and to do nothing but what becomes thy fervant, whom thy infinite mercy by the graces of thy holy Spirit hath fealed up to the day of Re- demption.
VII.
LET all my paflions and affecftions be fo mortified and brought under the dominion of grace, that I may never by deliberation and purpofe, nor yet by levity, rafhnefs, or inconfideration ofl^end thy Divine Majefty. Make me fuch as thou wouldft have me to be : ftrengthen my faith, confirm my hope, and give me a daily increafe of charity, that this day and ever I may ferve thee according to all my opportu- nities and capacities ; growing from grace to grace, till at laft by thy mercies I fhall receive the confum- mation and perfection of grace, even the glories of thy Kingdom in the full fruition of the face and ex- cellencies of God the Father, the Son, and the holy Ghofi:, to whom be glory and praife, honour and adoration given by all Angels, and all Men, and all creatures, now and to all eternity. Amen.
To this may be added the Prayer of Inter cejjion for others whom we are bound to remember y which is at the end of the foregoing Prayer ; or elfe you may take fuch fpecial Prayers which follow at the end of the fourth Chapter [for Parents, for Chil- dren, ©*<:.]
After which conclude with this Ejaculation.
Now in all tribulation and anguilli of fpirit, in all
E
50 DEVOriONS FOR AdC.i.
dangers of Soul and body, in profperity and adver- fity, in the hour of death and in the day of Judg- ment, holy and mofl blelTed Saviour ye/us, have mercy upon me, fave me and deliver me and all faithful people. Amen.
Between this and noon ufually are f aid the public Prayers appointed by Authority, to which all the Clergy are obliged, and other devout perfons that have leifure to accompany them.
After noon or at any time of the day, when a devout perfon retires into his clofet for private Prayer, or fpiritual exercifes, he fnay fay the following devo- tions.
I
An exercife to be ufed at any time of the day.
N the Name of the Father, and of the Son, &c. Our Father, ^c.
'The Hymn collected out of the Pfalms, recounting the excellencies and greatnefs of God.
O be joyful in God all ye lands , fing praifes unto the honour of his Name, make his name to be glorious. * O come hither and behold the works of God, how wonderful he is in his doings to- wards the children of men. He ruleth with his power for ever.
He is the father of the father lefs, and defendeth the caufe of the widow, even God in his holy habitation. He is the God that maketh
AdC. I. ORDINART DATS. 51
men to be of one mind in a hoiife, and bringeth the pri- f oners out of captivity ; but letteth the runagates con- tinue in fcarcenefs.
It is the Lord that commandeth the waters, it is the
glorious God that maketh the thunder.
* It is the Lord that ruleth thefea : the
voice of the Lord is mighty in operation, the voice of
the Lord is a glorious voice.
Let all the earth fear the Lord : Jland in awe of
him all ye that dwell in the world. Thou
/halt Jhew us wonderful things in thy Vf^'P' ^'
righteoufnefs y O God of our falvation,
thou that art the hope of all the ends of the Earth, and
of them that remain in the broad Sea.
Glory be to the Father, &c.
Or this.
O Lord., thou art my God, I will exalt thee : I will praife thy Name, for thou hafl done won- derful things : thy counfels of old are faithfulnefs and truth.
Thou in thy Jlrength fettef faf the Mountains, and art girded about with power. Thou Jiillef the raging of the Sea, and the noife of his waves, and the madnefs of his people.
They alfo that remain in the uttermof parts of the Earth (hall be afraid at thy tokens ; thou
; 7/77 . r 7 ' Pfal. 65. 8.
t/iat makejt the outgoings oj the morning and evening to praife thee.
O Lord God of Hofls, who is like unto thee ? thy truth, moji mighty Lord, is on every fide. Among the gods there is none like unto p^fj^^g^' thee ; O Lord, there is none that can do
52 DEVOTIONS FOR Ad C. i.
as thou doej}. * For thou art great and doeji won- drous things, thou art God alone.
God is very greatly to be feared in the counfel of the
Saints, and to be had in reverence of all
them that are round about him.
Righteoufnefs and equity is in the habitation of thy feat,
?nercy and truth Jhall go before thy face.
Pfai. 89.15. ^ Glorf and worjliip are before him,
rial. 96, 6. -^ . ,
power and honour are in his SanSiuary. Thou, Lord, art the thing that I lojig for, thou art my hope even frofn my youth. Through thee have I been holden up ever f nee I
was born ; thou art he that took me out of my mother's
womb : my praife jhall be always of thee.
Glory be to the Father, ^c.
After this may be read fome portion of holy Scrip- ture out of the New Tef anient or out of the Sa- piential books of the Old, viz. Proverbs, Eccle- fiaftes, &c. becaufe thefe are of great ufe to piety and to civil converfation. Upon which when you have a while meditated, humbly compofing yourfelf upon your knees, fay as followeth.
Ejaculations.
My help ftandeth in the tiame of the Lord who hath
Pfai. 12+. 7. ?nade Heaven and Earth. Shew the light of thy countenance upon thy fervant,
Pfai. 80. 3. and I Jliall be fafe. Do well, O Lord, to them that be true of heart, and
Pfai. 125.4. evermore mightily defend them. DireB me in thy truth and teach me, for thou art
Pfai. 25. 5. my Saviour and my great Mafter.
Add. ORDINART DATS. SZ
Keep me from fin and death eternal, and from my enemies vifible and invilible.
Give me grace to live a holy life, and thy favour that I may die a godly and happy death.
Lord, hear the prayer of thy fervant, and give me thy holy Spirit.
The Prayer.
O ETERNAL God, merciful and gracious, vouchfafe thy favour and thy bleffing to thy fervant : let the love of thy mercies and the dread and fear of thy Maje fly make me careful and inqui- fitive to fearch thy will, and diligent to perform it, and to perfevere in the pra(flices of a holy life, even to the lafl of my days.
IL
KEEP me, O Lord, for I am thine by creation ; guide me, for I am thine by purchafe, thou haft redeemed me by the blood of thy Son ; and love me with the love of a Father, for I am thy child by adoption and grace : let thy mercy pardon my fins, thy providence fecure me from the punifli- ments and evils I have deferved, and thy care watch over me, that I may never any more offend thee : make me in malice to be a child ; but in under- flanding, piety, and the fear of God, let me be a perfedl man in Chrifl, innocent and prudent, readily furnifhed and inftrudled to every good work.
54 DEVOTIONS FOR Ad C. i.
III.
KEEP me, O Lord from the deftroying Angel, and from the wrath of God : let thy anger never rife againft me, but thy rod gently corred: my follies, and guide me in thy ways, and thy ftaif fup- port me in all fufferings and changes. Preferve me from fradiure of bones, from noifome, infed:ious and fharp fickneffes, from great violences of Fortune and fudden furprifes : keep all my fenfes entire till the day of my death, and let my death be neither fudden, untimely, nor unprovided : let it be after the com- mon manner of men, having in it nothing extraor- dinary, but an extraordinary piety, and the manifefl- ation of thy great and miraculous mercy.
iv.
LET no riches make me ever forget myfelf, no poverty ever make me to forget thee : Let no hope or fear, no pleafure or pain, no accident with- out, no weaknefs within, hinder or difcompofe my duty, or turn me from the ways of thy Command- ments. O let thy fpirit dwell with me for ever, and make my Soul juft and charitable, full of honefty, full of Religion, refolute and conftant in holy pur- pofes, but inflexible to evil. Make me humble and obedient, peaceable and pious : let me never envy any man's good, nor deferve to be defpifed myfelf: and if I be, teach me to bear it with meek- nefs and charity.
Add. ORDINARY DATS. S5
V.
GIVE me a tender confcience ; a converfation dif- creet and affable, modefh and patient, liberal and obliging ; a body chafte and healthful, compe- tency of living according to my condition, content- ednefs in all eftates, a religned will and mortified affections : that I may be as thou wouldff have me, and my portion may be in the lot of the righteous, in the brightnefs of thy countenance, and the glories of eternity. Amen.
* Holy is our God. * Holy is the Almighty. * Holy is the Immortal. Holy, holy, holy Lord God of Sabaoth, have mercy upon me.
A form of Prayer for the 'Evening to be f aid by fuch who have not time or opportunity to fay the public Prayers appointed for this ofice.
o
I.
ETERNAL God, great Father of Men and Angels, who haft eftablifhed
iTT iiT-»i' Eoiening Prayer.
the Heavens and the Earth in a wonderful order, making day and night to fucceed each other ; I make my humble addrefs to thy Di- vine Majefty, begging of thee mercy and protecflion this night and ever. O Lord, pardon all my fins, my light and rafh words, the vanity and impiety of my thoughts, my unjufl: and uncharitable actions, and whatfoever I have tranfgreffed againfi: thee this day, or at any time before. Behold, O God, my Soul is troubled in the remembrance of my fins, in
S6 DEVOTIONS FOR MC.2.
the frailty and finfulnefs of my flefh expofed to every temptation, and of itfelf not able to refill; any. Lord God of mercy, I earneftly beg of thee to give me a great portion of thy grace, fuch as may be fuffi- cient and effectual for the mortification of all my iins and vanities and diforders : that as I have for- merly ferved my lufl and unworthy delires, fo now I may give myfelf up wholly to thy fervice and the ftudies of a holy life.
II.
BLESSED Lord, teach me frequently and fadly to remember my fms ; and be thou pleafed to remember them no more : let me never forget thy mercies, and do thou flill remember to do me good. Teach me to walk always as in thy prefence : En- noble my Soul with great degrees of love to thee, and conlign my fpirit with great fear, religion and veneration of thy holy Name and laws ; that it may become the great employment of my whole life to ferve thee, to advance thy glory, to root out all the accurfed habits of lin, that in holinefs of life, in hu- mility, in charity, in chaftity and all the ornaments of grace, I may by patience wait for the coming of our Lord 'J ejus. Amen.
III.
TEACH me, O Lord, to number my days, that I may apply my heart unto wifdom ; ever to remember my laft end, that I may not dare to fin againfl thee. Let thy holy Angels be ever prefent with me to keep me in all my ways from the malice
AdC.\. ORDINART DATS. ^7
and violence of the fpirits of darknefs, from evil company, and the occafions and opportunities of evil, from perifhing in popular judgments, from all the ways of linful fhame, from the hands of all mine enemies, from a iinful life, and from defpair in the day of my death. Then, O brighteft JefUf fhine gloriouily upon me, let thy mercies and the light of thy countenance fuftain me in all my agonies, v^eak- nelles and temptations. Give me opportunity of a prudent and fpiritual Guide, and of receiving the holy Sacrament ; and let thy loving Spirit fo guide me in the ways of peace and fafety, that with the teftimony of a good confcience and the fenfe of thy mercies and refrefhment, I may depart this life in the unity of the Church, in the love of God, and a certain hope of falvation through yefus Chrifh our Lord and moil blefled Saviour. Amen.
Our Father, &c.
Another fonyi of 'Evening Prayer which may alfo he ufed at bed-time.
Our Father, ^c.
I WILL lift up my eyes unto the hills, from whence Cometh my help.
My help co?neth of the Lord which a . 121. i, c.
made heaven and earth.
He will not fuffer thy foot to be moved : he that keepeth thee will not f umber.
Behold y he that keepeth Ifrael Jljall neither Jlumber nor Jleep.
The Lord is thy keeper, the Lord is thy Jhade upon thy right hand.
58 DEVOTIONS FOR Ad. C. i
The fun Jhall not f mite thee by day, neither the moon by night.
The Lord fiall preferve thee from all evil ; he Jim I I preferve thy Soul.
The Lord JJiall preferve thy going out and thy coming in, from this time forth for evermore.
Glory be to the Father, &c.
I.
VISIT, I befeech thee, O Lord, this habitation with thy mercy, and me with thy grace and falvation. Let thy holy Angels pitch their tents round about and dwell here, that no illufion of the night may abufe me, the fpirits of darknefs may not come near to hurt me, no evil or fad accident op- prefs me ; and let the eternal Spirit of the Father dwell in my Soul and body, filling every corner of my heart with light and grace. Let no deed of darknefs overtake me ; and let thy bleffing, moft bleffed God, be upon me for ever, through fefus Chrift our Lord. Amen.
II.
INTO thy hands, moft blefi^ed fefu, I commend my Soul and body, for thou haft redeemed both with thy moft precious blood. So blefs and fand;ify my lleep unto me, that it may be temperate, holy and fafe, a refreftiment to my wearied body, to ena- ble it fo to ferve my Soul, that both may ferve thee with a never-failing duty. O let me never fleep in fin or death eternal, but give me a watchful and a
Add. ORDINARY BATS. 59
prudent fpirit, that I may omit no opportunity of ferving thee ; that whether I fleep or wake, live or die, I may be thy fervant and thy child : that when the work of my life is done, I may reft in the bofom of my Lord, till by the voice of the Archangel, the trump of God, I fhall be awakened and called to lit down and feaft. in the eternal fupper of the Lamb. Grant this, O Lamb of God, for the honour of thy mercies, and the glory of thy name, O moft merci- ful Saviour and Redeemer Jefus. Amen.
IIL
BLESSED be the God and Father of our Lord yefusy who hath fent his Angels, and kept me this day from the deftrucflion that walketh at noon, and the arrow that flieth by day ; and hath given me his Spirit to reftrain me from thofe evils to which my own weakneftes, and my evil habits, and my un- quiet enemies would eafily betray me. Blefted and for ever hallowed be thy name for that never-ceaf- ing fhower of bleffing by which I live, and am con- tent and bleffed, and provided for in all neceffities, and fet forward in my duty and way to heaven.
* Bleffing, honour, glory and power be unto him that litteth on the throne, and to the Lamb, for ever and ever. Amen.
* Holy is our God. * Holy is the Almighty.
* Holy is the Immortal. Holy, holy, holy Lord God of Sabaoth, have mercy upon me.
6o DEVOriONS FOR AdC. i
Ejaculations and JJiort meditations to be iifed in the Night when we wake.
Stand in awe and Jin not : commune with your own heart upon your bed and be ftill. I will ^'^' "^^ ' lay me down in peace and Jleep : for thou Lord, only makefi me to dwell in fafety.
O Father of Spirits and the God of all flefh, have mercy and pity upon all fick and dying Chriftians, and receive the Souls which thou haft redeemed re- turning unto thee.
BlefTed are they that dwell in the heavenly Jeru-
falem, where there is no need of the Sun,
'^^•^^•^3- -yi^lfji^y of the Moon to Jhine in it : for
the glory of God does lighten it, and the Lamb is the
light thereof And there Jliall be no
night there, and they need no candle;' for
the Lord God giveth them light, and they Jliall reign
for ever and ever.
Meditate on Jacob's wreftling with the Angel all night : be thou alfo importunate with God for a blefling, and give not over till he hath bleffed thee.
Meditate on the Angel paffing over the children of Ifrael, and deftroying the Egyptians for difobedi- ence and oppreflion. Pray for the grace of obedi- dience and charity, and for the Divine protediion.
Meditate on the Angel who deftroyed in a night the whole army of the AJfyrians for fornication. Call to mind the fins of thy youth, the fms of thy bed ; and fay with David, My reins chajten me in the night Jeajon and my Soul rejufeth comfort. Pray for pardon and the grace of chaftity.
MC.i. ORDINART DATS. 6i
Meditate on the agonies of Chrift in the garden, his fadnefs and affliclion all that night ; and thank and adore him for his love that made him fuffer fo much for thee : and hate thy fins which made it ne- celfary for the Son of God to fuffer fo much.
Meditate on the four laft things, i. The cer- tainty of Death. 2. The terrors of the day of Judgment. 3. The joys of Heaven. 4. The pains of Hell, and the eternity of both.
Think upon all thy friends which are gone before thee, and pray that God would grant to thee to meet them in a joyful refurrecflion.
The day of the Lord will come as a thief in the night, in the which the heavens fhall pafs
.J . f, J J J z Peter, 3. 10, 11, 12,
away with a great noije, and the ele- ments fhall melt with fervent heat, the earth alfo and the works that are therein floall be burnt up. Seeing then that all thefe things /hall be dijfolved, what man- ner of perfons ought we to be in all holy co?iverfation and godlinefs. Looking for and hajiening unto the coming of the day of God ?
Lord, in mercy remember thy fervant in the day of Judgment.
Thou fhalt anfwer for me, O Lord my God. In thee, O Lord, have I trufted : let me never be con- founded. Amen.
I DESIRE the Chrijiian Reader to obferve that all thefe ofices or forms of Prayer (if they jhould be ufed every day) would not fp end above an hour and a half: but becaufe fo?ne of them are double (and fo but one of them to be ufed in one day) it is much lefs : and by affording to God one hour in 24. thou
62 DEVOTIONS FOR AdC. i.
mayejl have the comforts and rewards of devotion. But he that thinks this is too 7nuchy either is very bufy in the world or very carelefs of heaven. However I have parted the Prayers into fmaller portions, that he may ufe which and how many he pleafe in any one of the forms.
Ad^ita. 2.
A Prayer for Holy Lttention in the beginning and
purfuit of any confiderable ABion, as
Study y Preaching, &c.
O ETERNAL God, who haft made all things for man, and man for thy glory, fandtify my body and Soul, my thoughts and my intentions, my words and adtions, that whatfoever I fhall think, or fpeak, or do, may be by me defigned to the glorifi- cation of thy Name, and by thy bleffing it may be effediive and fuccefsful in the work of God, accord- ing as it can be capable. Lord, turn my neceflities into virtue, the works of nature into the works of grace, by making them orderly, regular, temperate, fubordinate, and profitable to ends beyond their own proper efiicacy : and let no pride or felf-feeking, no covetoufnefs or revenge, no impure mixture or un- handfome purpofes, no little ends and low imagina- tions pollute my fpirit, and unhallow any of my words and actions : but let my body be a fervant of my fpirit, and both body and fpirit fervants of fefus ; that doing all things for thy glory here, I may be partaker of thy glory hereafter, through fefus Chrift our Lord. Amen.
AdC. I. ORDINART DATS. 63
AdS^a. 3.
A Prayer meditating and referring to the Divine prefence.
This Prayer isfpecially to be ufed in temptation to private Jins .
O Almighty God, infinite and eternal, thou filleft all things with thy prefence ; thou art every where by thy elTence and by thy power, in heaven by Glory, in holy places by thy grace and favour, in the hearts of thy fervants by thy Spirit, in the con- fciences of all men by thy teftimony and obfervation of us. Teach me to walk always as in thy prefence, to fear thy Majefty, to reverence thy wifdom and omnifcience, that I may never dare to commit any indecency in the eye of my Lord and my Judge ; but that I may with fo much care and reverence de- mean myfelf, that my Judge may not be my accufer, but my Advocate ; that I, expreffing the belief of thy prefence here by careful walking, may feel the effedls of it in the participation of eternal glory, through yefus Chrifl. Amen,
CHAPTER II.
OF CHRISTIAN SOBRIETY.
Sect. I. Of Sobriety i?i the general fenfe.
HRISTIAN Relimon in all its moral parts is nothing elfe but the Law of Nature, and great Reafon, complying with the great neceffities of all the world, and promoting the great profit of all rela- tions, and carrying us through all accidents of va- riety of chances to that end which God hath from eternal ages purpofed for all that live according to it, and which he hath revealed in yefus Chrifl: : and according to the Apoftle's Arithmetic hath but thefe three parts of it ; i. Sobriety, 2. Juftice, 3. Reli- gion, For the grace of God bringing falvation hath appeared to all men, teaching us that deiiying ungodli- nefs and worldly lufls, we foould live i. Soberly, 2. Righteoufly , 3 . Godly in this prefent world, lookiiigfor that blefjed hope and glorious appearing of the great God and our Saviour 'Jefus Chriji. The firfl: contains all our deportment in our perfonal and private capa- cities, the fair treating of our bodies and fpirits. The fecond enlarges our duty in all relations to our
S. I. CHRISTIAN SOBRIETr. 65
Neighbour. The third contains the offices of dired: Religion, and intercourfe with God.
Chrijiian Sobriety is all that duty that concerns
ourfelves in the matter of meat and drink and plea-
fures and thoughts ; and it hath within it the duties
of I . Temperance, 2. Chajiityy 3. Humility, 4. Modejiy,
5. Content.
It is a ufing feverity, denial and fruflration of our appetite when it grows unreafonable in any of thefe inftances : the neceffity of which we fhall to beft purpofe underfland by confidering the evil confe- quences of fenfuality, effeminacy, or fondnefs after carnal pleafures.
Evil confequents of Voluptuoufnefs or Senfuality.
1 . A longing after fenfual pleafures is a diflblu- tion of the fpirit of a man, and makes it loofe, foft and wandering, unapt for noble, wife, or fpiritual employments ; becaufe the principles upon which pleafure is chofen and purfued, are ^ ^ . . ..â–
â– * _ r ' 1 u li animum vicifti po-
fottifh, weak and unlearned, fuch t'u^ quam animus te, as prefer the body before the Soul, Qui animum vincunt,
^1 , • 1 r r r r quam quos animus,
the appetite before realon, lenle ilmper probiores du- before the fpirit, the pleafures of ^"^— Tnnum. a fhort abode before the pleafures of eternity.
2. The nature of fenfual pleafure is vain, empty and unfatisfying, biggefl always in expe(flation, and a mere vanity in the enjoying, and leaves a fling and thorn behind it when it goes off. Our laughing if it be loud and high commonly ends in a deep figh, and all the inftances of pleafure have a fting in the tail, though they carry beauty on the face and fweet- nefs on the lip.
F
66 CHRISTIAN SOBRIETT. C. 2.
3. Senfual pleafure is a great abufe to the fpirit of a man, being a kind of fafcination or witchcraft
, , , „ Winding: the underftandin? and en-
T^y «auTo3 Trpoaips-riv, avSpa- flaving the will. And he that
TTB, El fj(.rMv aWo, jW>) oXlyou . 1 • /- 1 1 J
avThv n-^x.^^nc. Knows he IS free-born or redeemed
man, c. 2. . i. ^'^j^ ^j^^ blood of the Son of God,
will not eafily fuiFer the freedom of his Soul to be entangled and rifled.
4. It is moft contrary to the ftate of a Chriftian ; , , , whofe life is a perpetual exercife,
aej <r£ eiraxTErv, hayKorpo- a wreftliug and warfare, to which
<J>£iv, a7r£;^£(r9ai Trey.fji.a.rxv, r r A l r I'TII 1* 1
yufxvii:i<r9ai7rpkimyKr>v.Scc. lenlual plealure dilables nim, by p' • tap. 35. yjgj^jj^g |.Q ^^^^ enemy with whom
he muft ftrive if ever he will be crowned. And this argument the Apoftle intimated :
I Cor. 9. 25. . n '
He that Jtrtvetn jor majteries is tempe- rate in all things : Now they do it to obtain a corruptible crown, but we an incorruptible.
5. It is by a certain confequence the greatefl im- pediment in the world to martyrdom : that being a fondnefs, this being a cruelty to the flefh ; to which a Chriftian man arriving by degrees muft firft have crucified the lefler affections : for he that is over- come by little arguments of pain will hardly confent to lofe his life with torments.
Degrees of Sobriety.
Againft this Voluptuoufnefs Sobriety is oppofed in three degrees.
I . A defpite or difaffeSlion to pleafures, or a refolv- ing againft all entertainment of the inftances and temptations of fenfuality : and it confifts in the in-
S, I. CHRISTIAN SOBRIETT. 67
ternal faculties of will and underflanding, decreeing and declaring againfl them, difapproving and dif- liking them upon good reafon and ftrong refolu- tion.
2. A fight and aSiual war againfl all the tempta- tions and offers of fenfual pleafure in all evil inftances and degrees : and it confifls in prayer, in fafling, in cheap diet, and hard lodging, and laborious exercifes, and avoiding occafions, and ufing all arts and induftry of fortifying the Spirit, and making it fevere, manly and Chriflian.
3 . Spiritual pleafure is the highefl degree of So- briety : and in the fame degree in which we relifh and are in love with fpiritual delights, the hidden Manna, with the fweetneffes of de-
. , , . ^ , , ^ . . Apoc. 2. 17.
votion, with the joys 01 thanklgivmg, with rejoicings in the Lord, with the comforts of hope, with the delicioufnefs of charity and alms- deeds, with the fweetnefs of a good confcience, with the peace of meeknefs, and the felicities of a con- tented Spirit ; in the fame degree we difrelifh and loath the hufks of fwinifh lufls, and the parings of the apples of Sodom ; and the tafle of finful pleafures is unfavoury as the Drunkard's vomit.
Rules for fupprejjing Voluptuoufnefs.
The precepts and advices which are of beft and of general ufe in the curing of fenfuality are thefe :
I. Accuftom thyfelf to cut off all fuperfiuity in the provifions of thy life ; for our defires will en- large beyond the prefent poffeflion fo long as all the things of this world are unfatisfying : if therefore
6g CHRISTIAN SOBRIErr. C. 2.
you fuffer them to extend beyond the meafures of
neceffity or moderated conveniency, they will ftill
fwell : but you reduce them to a little compafs, when
you make nature to be your limit. We muft more
Defiderra tua parvo re- take care that our defires fliould
c;'~; d:b.:rd.fr„T ceafe, than that they fliould be fa-
Seme. tisfied : and therefore reducing
them to narrow fcantlings and fmall proportions is
the beft inflrument to redeem their trouble, and
prevent the dropfy, becaufe that is next to an uni-
verfal denying them : it is certainly a paring off
from them all unreafonablenefs and irregularity. For
whatfoever covets unfeemly thins:s.
Lib. 3. Eth. cap. 12. /. r 11 •
and IS apt to Jwell to an inconve- nient bulky is to be chajiened and tempered : and fitch are fenfuality , and a Boy^ faid the Philofopher.
2. Supprefs your fenfual defires in their firft ap- FaciiiuseftinitiaafFec- proach ; for thcu they are leaft,
!mpTtu.rrttr' *^"'" and thy faculties and eledion are senec. ep. 86. ftrongcr : but if they in their weaknefs prevail upon thy ftrengths, there will be no refilling them when they are increafed, and thy abilities lefiTened. Tou Jhall fcarce obtain of t hern to endy if you fuffer them to begin.
3. Divert them with fome laudable employment, and take off their edge by inadvertency, or a not-at- tending to them. For fince the faculties of a man cannot at the fame time with any (harpnefs attend to two objecfts, if you employ your fpirit upon a book or a bodily labour, or any innocent and indif- ferent employment, you have no room left for the prefent trouble of a fenfual temptation. For to this fenfe it was that Alexander told the Queen of Caria,
S. I. CHRISTIAN SOBRIETr. 69
that his Tutor Leonidas had provided two Cooks for
him [Hard marches all night, and
a Imall dinner the next day :J thele
tamed his youthful aptnefles to diflblution, fo long
as he ate of their provifions.
4. Look upon pleafures not upon that fide that is
next the Sun, or where they look beauteoufly, that
'is, as they come towards you to be enjoyed ; for then
they paint, and fmile, and drefs themfelves up in
tinfel and fflafs, ^ems and counter- ,, , . . i
o ' o Voluptates abeunte*
feit imagery : but when thou haft feflks et poenitentia plenas
. ^ 1 1 • r r 1 1 -1 animis noftris natura fub-
nned and difcompoled them with jecit, quo minus cupide
^1 • r ir 1 .• J repetantur. Seneca.
enjoying their talle beauties, and iaeta venire Venus, that they begin to go off, then be- *"^'^ ^^"" ^°'^'' hold them in their nakedneis and wearinefs. See what a iigh and forrow, what naked unhandfome proportions and a filthy carcafe they difcover; and the next time they counterfeit, remember what you have already difcovered, and be no more abufed. And I have known fome wife perfons have advifed to cure the paffions and longings of their children by letting them tafte of everything they paffionately fancied ; for they fhould be fure to find lels in it than they looked for, and the impatience of their being denied would be loofened and made flack : and when our wifhings are no bigger than the thing deferves, and our ufages of them according to our needs, (which may be obtained by trying what they are, and what good they can do us) we fhall find in all pleafures fo little entertainment, that the vanity of the poffeflion will foon reprove the violence of the appetite. And if this permiflion be in innocent inftances, it may be of good ufe : But Solomon tried
70 CHRISTIAN SOBRIETT. C. 2.
it in all things, taking his fill of all pleafures, and foon grew weary of them all. The fame thing we may do by reafon which we do by experience, if either we will look upon pleafures as we are fure they look when they go off, after their enjoyment ; or if we will credit the experience of thofe men who have tafted them and loathed them.
5. Often confider and contemplate the joys of Heaven, that when they have filled thy defires which are the fails of the Soul, thou mayeft fteer only thither, and never more look back to Sodom. And when thy Soul dwells above, and looks down upon the pleafures of the World, they feem like things at diftance, little and contemptible, and men running after the fatisfadlion of their fottifh appetites feem foolifh as fifhes, thoufands of them running after a rotten worm that covers a deadly hook ; or at the befi: but like children with great noife purfuing a bubble rifing from a walnut-fhell, which ends fooner than the noife.
6. To this, the example of Chrift and his Apof- tles, of Mofes and all the Wife men of all ages of the world will much help ; who underftanding how to difliinguifh good from evil did choofe a fad and me- lancholy way to felicity, rather than the broad, plea- fant and eafy path to folly and mifery.
But this is but the general. Its firil particular is Temperance.
.9.2. OF TEMPERANCE. j\
SECT. II.
Of Temperance in Eating and Drinking.
lOBRIETY is the bridle of the paffions of defire, and Temperance .^^.^ -,,,, ,^i ,,~ ., .^ ,. is the bit and curb of «' k"v t;>. i,r.9.^/«.
that bridle, a reftraint put into a man's mouth, a moderate ufe of meat and drink, fo as may beft con- fifl with our health, and may not hinder but help the works of the Soul by its necelTary fupporting us, and miniftering cheerfulnefs and refrefhment.
Temperance conlifts in the ad:ions of the Soul principally : for it is a grace that choofes natural means in order to proper and natural and holy ends : it is exercifed about eating and drinking becaufe they are necelTary ; but therefore it permits the ufe of them only as they minifter to lawful ends ; it does not eat and drink for pleafure, but for need, and for refreshment, which is a part or a degree of need. I deny not but eating and drinking may be, and in healthful bodies always is, with pleafure ; be- caufe there is in nature no greater pleafure than that all the appetites which God hath made fhould be fatisiied : and a man may choofe a morfel that is pleafant, the lefs pleafant being rejected as being lefs ufeful, lefs apt to nourifh, or more agreeing with an infirm flomach, or when the day is feftival by order, or by private joy. In all thefe cafes it is permitted to receive a more free delight, and to delign it too, as the lefs principal : that is, that the chief reafon why we choofe the more delicious, be the ferving
72 OF TEMPERANCE C. 2.
that end for which fuch refrefhments and choices are permitted. But when deUght is the only end, and refts itlelf, and dwells there long, then eating and drinking is not a ferving of God, but an inordi- nate adlion ; becaufe it is not in the way to that end whither God direcfled it. But the choofing of a delicate before a more ordinary difh is to be done as other human acflions are in which there are no de- grees and precife natural limits defcribed, but a latitude is indulged ; it muft be done moderately, prudently, and according to the accounts of wife, religious and fober men : and then God who gave us fuch variety of creatures, and our choice to ufe which we will, may receive glory from our temper- ate ufe, and thankfgiving, and we may ufe them in- differently without fcruple, and a making them to become fnares to us, either by too licentious and ftudied ufe of them, or too reftrained and fcrupulous fear of ufing them at all, but in fuch certain circum- ftances in which no man can be fure he is not mif- taken.
But Temperance in meat and drink is to be efti- mated by the following Meafures.
Meafures of Temperance in Eating.
I . Eat not before the time, unlefs neceffity, or cha- rity, or any intervening accident, which may make it reafonable and prudent, fhould happen. Remem- ber it had almoft cofl fonathan his life becaufe he tafted a little honey before the fun went down, con- trary to the King's commandment ; and although a great need, which he had, excufed him from the fin
S. 2. IN EATING. y^
of gluttony, yet it is inexcufable when thou eateft before the ufual time, and thrufteft thy hand into the difh unfeafonably, out of greedinefs of the plea- fure, and impatience of the delay.
2. Eaf not hajiily and impatiently, but with fuch decent and timely a(flion, that your eating be a hu- man acfl, fubjedl to deliberation and choice, and that you may conlider in the eating : whereas he that eats haftily, cannot confider particularly of the cir- cumftances, degrees, and little accidents and chances that happen in his meal ; but may contrail many little indecencies, and be fuddenly furprifed.
3. Eat not delicately y or nicely, that is, be not troublefome to thyfelf or others in the choice of thy meats, or the delicacy of thy fauces. It was im- puted as a fin to the fons oilfrael, that they loathed Manna and longed for flefli : the ^ailsjiuck in their nojlrils, and the wrath of God fell upon them. And for the manner of drefling, the fons of Eli were noted of indifcreet curioiity : they would not have the flefh boiled, but raw, that they might roaji it with f re. Not that it was a fin to eat it, or deiire meat roafted ; but that when it was appointed to be boiled, they refufed it : which declared an intem- perate and a nice palate. It is lawful in all fenfes to comply with a weak and a nice ftomach : but not with a nice and curious palate. When our health requires it, that ought to be provided for ; but not fo our fen- fuality and intemperate longings. Whatfoever is fet before you, eat ; if it be provided for you, you may eat it, be it never fo delicate ; and be it plain and com- mon, fo it be wholefome and fit for you, it mufi; not be refufed upon curiofity : for every degree of that is
74 OF rEMPERANCE C. 2.
a degree of intemperance. Happy and innocent were the ages of our forefathers, who ate herbs and parched p ,. . . . . , corn, and drank the pure ftream,
Felix initium prior astas ' r '
contentaduicibusarvis. gnd brokc their faft with nuts and
Facileque lera folebat je- .
junia loivere giande. . roots ; and whcn they were per-
ArbSeot' LVust m£a- Hiittcd flcfh, atc it Only dreffed
naque fraga legebant. ^-^j^ hungcr and fire; and the
firft fauce they had was bitter herbs, and fometimes bread dipt in vinegar. But in this circumftance moderation is to be reckoned in proportion to the prefent cuftoms, to the company, to education, and the judgment of honeft and wife perfons, and the neceffities of nature.
4. Eat 7iot too 7nuch : load neither thy flomach nor thy underftanding. If thou Jit at a bountiful table y be not greedy upon it, and fay not there is much meat on it. Remember that a wicked Eye is an evil thing : and what is created more wicked than an eye ? There- fore it weepeth upon every occafion. Stretch not thy hand whitherfoever it looketh, and thruji it not with him into the difh. A very little is fujiciejit for a man well nurtured y and he fetcheth not his wind Jliort upon his bed.
Signs and effeSis of Temperance.
We fliall beft know that we have the grace of Temperance by the following figns, which are as fo many arguments to engage us alfo upon its ftudy and prad:ice.
I . A Temperate man is modeft : greedinefs is unmannerly and rude. And this is intimated in the advice of the fon oi Sir achy When thou fit tef atnongst many reach not thy hand out fir fi of all. Leave oj-'firfi
S. 2. IN EATING. ys
for manners' fake, and be not infatiable, left thou offend.
* 2. Temperance is accompanied cicero vocat Xempe-
,„\*\^ r^.^^,-,'-.*-.^ ^C J^^^-**^^.«<. . ^~^^ rantiam ornatum vitae, in
With gravity of deportment : gree- ^^^ ^.^^.^^ in^d ^, |,^_ dinefs is garifh, and rejoices loofely "eftum fitum eft. at the fight of dainties. * 3. Sound, but mode- rate, fleep is its fign and its effed;. Sound feep cometh of moderate eating, he rfeth early and his wits are with hi7n. * 4. A fpiritual joy and a devout prayer.
* 5. A fupprefTed and feldom anger. * 6. A com- mand of our thoughts and paffions. * 7. A feldom- returning, and a never-prevaihng temptation. * 8. To which add, that a Temperate perfon is not curi- ous of fancies and deUcioufnefs. He thinks not much, and fpeaks not often of meat and drink ; hath a healthful body and long life, unlefs it be hindered by fome other accident : whereas to gluttony, the pain of watching and choler, the pangs of the belly are continual company. And therefore Stratonicus faid handfomely concerning the luxury of the Rhodians,
* They built houfes as if they were immortal, but
* they feafled as if they meant to live but a little
* while.' And Antipater by his
, (. y 111 x>k Plutarch, de cupid. divit.
reproach of the old glutton De- mades well expreffed the bafenefs of this fin, faying that Demades now old, and always a glutton, was like a fpent facrifice, nothing left of him but his belly and his tongue, all the man befides is gone.
Of Drunkennefs.
But I defire that it be obferved, that becaufe in- temperance in eating is not fo foon perceived by others as immoderate drinking, and the outward
76 OF TEMPERANCE C. 2.
vifible effe6ls of it are not either fo notorious or fo ridiculous, therefore gluttony is not of fo great dif- reputation amongft men as drunkennefs : yet ac- cording to its degree it puts on the greatnefs of the fin before God, and is mofl ftrid:ly to be attended to, left we be furprifed by our fecurity and want of diligence, and the intemperance is alike criminal in both, according as the affecftions are either to the meat or drink. Gluttony is more uncharitable to the body, and Drunkennefs to the Soul, or the un- derftanding part of man ; and therefore in Scripture is more frequently forbidden and declaimed againft than the other : and Sobriety hath by ufe obtained to fignify Temperance in drinking.
Drunkennefs is an immoderate affecflion and ufe of drink. That I call immoderate that is beiides or beyond that order of good things for which God hath given us the ufe of drink. The ends are digef- tion of our meat, cheerfulnefs and refreshment of our fpirits, or any end of health ; bejides which if we go, or at any time beyond it, it is inordinate and criminal, it is the vice of drunkennefs. It is forbidden by our blelTed Saviour in thefe words, \T'ake heed to yourfehes leji at any time your hearts be overcharged with furjeiting and drunken- nefs.'\ Surfeiting, that is the evil effedls, the fot- tifhnefs and remaining ftupidity of habitual, or of the laft night's drunkennefs. For Chrift forbids both the actual and the habitual intemperance ; not only the effecft of it, but alfo the afFed:ion to it : for in both there is fin. He that drinks
Kpai'TTaXi) aTTo TrpoTEpaiaf , . 1*1 ' C ^ 1"1 1 1"
aut iTrJ xKJJf •iv^^o^'if. but little, ir that little make him
Schol. in Ariftoph. j i 3 T u I l r
* drunk, and ii he know before-
^.2. IN DRINKING. jy
hand his own infirmity, is guilty idem fere apud piu-
^ - ^ . . ~ J 1 r t^rch. Vinolentia animi
Q>\ J Ur jetting, not or drunkennejs. quandam remiffionem et •r> 1 1.1*1 1 J • levitatem, ebrietas futili-
But he that drinks much and is tatem fignificat. ftrong to bear it, and is not de- '^^"'^'"^^'- "^^ ^''''"^' prived of his reafon violently, is guilty of the fin of drunkennefs . It is a fin not to prevent fuch uncha- ritable effecfls upon the body and underftanding : And therefore a man that loves not the drink is guilty oi furfeiting, if he does not watch to prevent the evil effedt : and it is a fin, and the greater of the two, inordinately to love or to ufe the drink, though the furfeiting or violence do not follow. Good therefore is the counfel of the fon of Sirach, Shew not thy valiantnefs in wine ; for wine hath dejiroyed many.
Evil confequents to Drunkennefs.
The evils and fad confequents of drunkennefs (the confideration of which are as fo many prov. 23. 29. arguments to avoid the fin) are to this ^^^i"^- 31-26. fenfe reckoned by the Writers of holy Scripture, and other wife perfonages of the world, i . It caufeth woes and mifchief, wounds and forrow, fin and * fhame ; it maketh bitternefs of , , ^ .
. . * Muka raciunt ebrii
fpirit, brawling and quarrelling, quae poftea fobrios pudet. it increafeth rage and lefTeneth ftrength, it maketh red eyes and a loofe and bab- bling tongue. 2. It particularly minifters to luft, and yet difables the body ; fo that in effed: it makes man wanton as a Satyr, and impotent as age. And Solomon in enumerating the evils of this vice adds this to the account, Thine eyes fiall behold f range
78 OF TEMPERANCE C. 2.
women, and thy heart fJjall utter per-
Prov. 27.^7.
f^r/^ things : as if the drunkard were only deiire, and then impatience, muttering and en- joying Hke an Eunuch embracing a woman. 3. It befots and hinders the actions of the underftanding, ^ . makin? a man brutifh in his paf-
Infaniae comes eft ira, *-' - , . . , i
contubernaiis ebiietas. lions, and a fool in his rcafon ; " ^ â– and differs nothing from madnefs,
Corpus onuni.im , . . , . ~ .
Hefternis vitiis animum but that it IS voluutary, and fo is
quoque praee;ravat. , -i • j. J
Horat. an equal evil in nature, and a Ebrietas eft voiuntaria worfe in manners. 4. It takes off all the guards, and lets loofe the reins of all thofe evils to which a man is by his nature or by his evil cufloms inclined, and from which he is reflrained by reafon and fevere principles. Drunkennefs calls off the Watchmen from their towers ; and then all the evils that can proceed from a loofe heart, and an untied tongue, and a diffolute fpirit, and an unguarded, unlimited will, all that we may put upon the accounts of drunk- ennefs. 5. It extinguifheth and quenches the Spirit of God, for no man can be filled with the Spirit of God and with wine at the fame time. And there^ fore Saint Pau/ makes them exclufive of each other : „ , „ Be not drunk with wine wherein is
Ephes. 5. 18.
o7yo'j « TpiiE. |UEXi.;j^f, 5; « excefsy kut he filled with the Spirit.
Bwâ„¢"n.^..x.*"'- And fince -JofepKs cup was put fA.n^' aX^rif^a.'niyn. Homer, jj^^-q Benjamin s fack, no man had
a divining goblet. 6. It opens all the Sand:uaries of Nature, and difcovers the nakednefs of the Soul, all its weakneffes and follies, it multiplies fins and difcovers them, it makes a man incapable of being a private friend, or a public Counfellor. 7. It taketh
^S". 2. IN DRINKING. 79
a man's Soul into (lavery and imprifonment more than any vice whatfoever, becaufe prov. 31. 4.
it difarms a man of all his reafon o^^^ y^^f^r iv ..o.?c and his wifdom whereby he might ''''''''""• Phikm, be cured, and therefore commonly it grows upon him with age ; a drunkard being ftill more a fool and lefs a man. I need not add any fad examples, iince all ftory and all ages have too many of them. Ammon was flain by his brother Abfalom when he was warm and high with wine. Simon the High Priefl and two of his fons were flain by their bro- ther at a drunken feaft. Holofernes was drunk when Judith flew him : and all the great Aiexandmm intempe-
thin^S that D^W>/ fpake O^ Alex- lantiabibendietme Her- o r culanus ac ratalis Icyphus
ander were drowned with a fur- peididit. feit of one night's intemperance : and the drunken- nefs of Noah and Lot are upon record to eternal ages, that in thofe early infl:ances, and righteous perfons, and lefs criminal drunkennefs than is that of Chrifliians in this period of the world, God might fliew that very great evils are prepared to punifh this vice ; no lefs than fhame, and flavery, and in- cefl: ; the iirfl: upon Noahy the fecond upon one of his fons, and the third in the perfon of Lot.
Signs of Drunkennefs.
But if it be enquired concerning the periods and difl:in(5t fignifications of this crime, and when a man is faid to be drunk ; to this I anfwer. That drunk- ennefs is in the fame manner to be judged as flck- nefs. As every illnefs or violence done to health in every part of its continuance is a part or degree of
8o OF TEMPERANCE. C. 2.
ficknefs ; fo is every going off from our natural and common temper and our ufual feverity of behaviour, a degree of drunkennefs. He is not only drunk that can drink no more ; for few are fo : but he hath finned in a degree of drunkennefs who hath done anything towards it beyond his proper meafure. But its parts and periods are ufually thus reckoned. I. Apifh geftures. 2. Much talking. 3. Immo- derate laughing. 4. Dulnefs of fenfe. 5. Scurri- lity, that is, wanton, or jeering, or abulive language. 6. An ufelefs underftanding. 7. Stupid fleep. 8. Epilepfies, or fallings and reelings, and beaftly vo- mitings. The leafl of thefe, even when the tongue begins to be untied, is a degree of drunkennefs.
But that we may avoid the fin of Intemperance in meats and drinks, befides the former rules of mea- fures, thefe counfels alfo may be ufeful.
Rules for obtaining Temperance.
1 . Be not often prefent at feafls, nor at all in dif- folute company, when it may be avoided ; for va- riety of pleafing objefts fleals away the heart of man; and company is either violent or enticing ; arid we are weak or complying, or perhaps defirous enough to be abufed. But if you be unavoidably or indif- creetly engaged, let not miflaken civility or good nature engage thee either to the temptation of flay- ing (if thou underflandefl thy weaknefs) or the fin of drinking inordinately.
2. Be fevere in your judgment concerning your proportions, and let no occafion make you enlarge far beyond your ordinary. For a man is furprifed
S. 2. OF TEMPERANCE, 8i
by parts ; and while he thinks one glafs more will not make him drunk, that one glafs hath difabled him from well difcerning his prefent condition and neighbour danger. While men think themfelves wife they become fools : they think they fhall tafte the aconite and not die, or crown their heads with juice of poppy and not be drowfy ; and if they drink off the whole vintage, ftill they think they can fwallow another goblet.* But remember this, whenever you begin to con- chi hrjevuto 'tutto n fider whether you may fafely take '"^'â– ^' p^^^ ^^'"^^ ^'^^^^ ^i"
•' •'_ •' ^ trano.
one draught more, it is then high time to give over. Let that be accounted a fign late enough to break off: for every reafon to doubt, is a fufficient reafon to part the company.
3. Come not to table but when thy need invites thee ; and if thou beeft in health, leave fomething of thy appetite unfilled, fomething of thy natural heat unemployed, that it may fecure thy digeftion, and ferve other needs of nature or the fpirit.
4. Propound to thyfelf (if thou beeft in a capacity) a conftant rule of living, of eating and drinking : which though it may not be fit to obferve fcrupu- loully, left it become a fnare to thy confcience, or endanger thy health upon every accidental violence ; yet let not thy rule be broken often nor much, but upon great neceflity and in fmall degrees.
5. Never urge any man to eat or drink beyond his own limits and his own delires. Nil intereft, faveas fee- He that does otherwife is drunk i*^"' ^'^ •""'^ f^^^-- ^^«^- with his brother's furfeit, and reels and falls with his intemperance ; that is, the lin of drunkennefs is
82 OF TEMPERANCE. C. 2.
upon both their fcores, they both lie wallowing in the guilt.
6. Ufe St. PauPs inftruments of Sobriety : Let us who are of the day be fiber y putting on the breaji- plate of faith and love, and for an helmet the hope of falvation. Faith, Hope and Charity are the beft
weapons in the world to fight againft intemperance. The faith of the Mahometans forbids them to drink wine, and they abftain religioufly, as the fons of Rechab : and the faith of Chrift forbids drunkennefs to us ; and therefore is infinitely more powerful to fupprefs this vice, when we remember that we are ChriJiianSy and to abftain from drunkennefs and gluttony is part of the Faith and Difcipline of JefuSy and that with thefe vices neither our love to God, nor our hopes of heaven can pofTibly confift ; and therefore when thefe enter the heart, the others go out at the mouth : for this is the Devil that is caft out by fafting and prayer, which are the proper actions of thefe graces.
7. As a purfuance of this Rule, it is a good ad- vice, that as we begin and end all our times of eat- ing with prayer and thankfgiving ; fo at the meal we remove and carry up our mind and fpirit to the Celeftial table, often thinking of it, and often defir- ing it ; that by enkindling thy defire to Heavenly banquets, thou mayeft be indifferent and lefs paf- fionate for the Earthly.
8. Mingle difcourfes pious, or in fome fenfe pro- fitable, and in all fenfes charitable and innocent, with thy meal, as occafion is miniftered.
9. Let your drink fo ferve your meat, as your meat doth your health ; that it be apt to convey and
S. 2. OF TEMPERANCE. 83
digeft it, and refrefh the fpirits : but let it never go beyond fuch a refrefhment as may a little lighten the prefent load of a fad or troubled fpirit ; never to inconvenience, lightnefs, fottifhnefs, vanity, or intemperance ; and know that the looling the bands of the tongue, and the very firft difTolution of its duty, is one degree of the intemperance.
10. In all cafes be careful that you be not brought under the power of fuch things which otherwife are lawful enough in the ufe. AI/ thmgs are law- ful for me, but I will not be brought under the power
of any thing, faid St. Paul. And to be perpetually longing, and impatiently defirous of any thing, fo that a man cannot abftain from it, is to lofe a man's liberty, and to become a fervant of meat and drink, or fmoke. And I wifh this laft inflance were more coniidered by perfons who little fufped; themfelves guilty of intemperance, though their defires are ftrong and impatient, and the ufe of it perpetual and unreafonable to all purpofes, but that they have made it habitual and neceifary, as intemperance itfelf is made to fome men.
11. Ufe thofe advices which are prefcribed as in- ftruments to fupprefs Voluptuoufnefs in the fore- going Sedlion.
SECT. III.
Of Chafiity.
READER, Jiay, and read not the advices of the fol- lowing SeSiion, unlefs thou hajl a cliajle fpirit , or defreji to be chajie, or at leaf art apt to confider whe^
84 OF cHAsrrrr. c. 2.
ther you ought or no. For there are fome fpirits fo AtheijHcaly and fome Jo wholly pojfeffed with afpirit of uncleannefsy that they turn the mojl prudent and chafte dfcourfes into dirt and filthy apprehenfions ; like cho- leric fiomachs, changing their very Cordials and medi- cines into hitternefs ; and in a literal fenfe turning the grace of God into wantonnefs. They fiudy cafes of confidence in the matter of carnal fins, not to avoid, but to learn ways how to of end God and pollute their own fipirits ; and fie arch their houfies with a Sunbeam, that they may be infiruBed in all the corners ofi nafiinefis. I have ufied all the care I could, in the following periods, that I might neither be wanting to afiifi thofie that need it, nor yet minifier any occafiion ofi fiancy or vainer thoughts to thofie that need them not. Ifi any man will finatch the pure taper fro?n my hand, and hold it to the Devil, he will only burn his own fingers, but fihall not rob me ofi the reward ofi my care and good intention, fince I have taken heed how to exprefis the fiollowing duties, and given him caution how to read them.
(HASTITY is that duty which was mysti- cally intended by God in the law of Cir- cumcifion. It is the circumcilion of the heart, the cutting o^ all fiuperfiuity ofi naught inefis, and a fuppreffion of all irregular delires in the mat- ter of fenfual or carnal pleafure. I call all defires irregular and linful that are not fandliiied, i . By the holy inftitution, or by being within the prote(5tion of marriage ; 2. by being within the order of na- ture; 3. by being within the moderation of Chrif- tian modefty. Agaififi the firfi are fornication.
s. 2' OF cHAsrirr. 85
adultery, and all voluntary pollutions of either lex. Againfi the fecond are all unnatural lufts and incef- tuous mixtures. Againfi the third is all immoderate ufe of permitted beds; concerning which judgment is to be made as concerning meats and drinks : there being no certain degree of frequency or intention prefcribcd to all perfons, but it is to be ruled as the other actions of a man, by proportion to the end, by the dignity of the perfon in the honour and feverity of being a Chriftian, and by other circum- flances, of which I am to give account.
Chafiity is that grace which forbids and reftrains all thefe, keeping the body and Soul pure in that ftate in which it is placed by God, whether of the fingle or of the married life. Concerning which our duty is thus defcribed by St. Patd, \For this is the will of Gody even your fanBifica- tioHy that ye fhould ahfiain from for- nication ; that every one of you fhould know how to poffefs his veffel in fanBification and honour : Not in the lufi of concupifcence, even as the Gentiles which know not Go<^.]
Chafiity is either ahfiinence or continence. Abfii- nence is that of Virgins or Widows : Continence of married perfons. Chafie marriages are honourable and pleafmg to God : Widowhood is pitiable in its folitarinefs and lofs, but amiable and comely when it is adorned with gravity and purity, and not ful- lied with remembrances of the palTed licenfe, nor with prefent defires of returning to a fecond bed. But Virginity is a life of Angels, virgbitas eft in came the enamel of the Soul, the huge ;:rp:?:a^l!;e"dS'T advantage of Religion, the great Aug. i. de virg. c. x^.
86 OF CHAsrirr. c. 2.
opportunity for the retirements of devotion : and being empty of cares it is full of prayers ; being unmingled with the world, it is apt to converfe with God ; and by not feeling the warmth of a too- forward and indulgent nature, flames out with holy fires, till it be burning like the Cherubim and the moft extafied order of holy and unpolluted Spirits.
Natural virginity of itfelf is not a ftate more ac- ceptable to God : but that which is chofen and vo- luntary in order to the conveniences of Religion and feparation from worldly incumbrances, is therefore better than the married life, not that it is more holy, but that it is a freedom from cares, an oppor- tunity to fpend more time in fpiritual employments ; it is not allayed with bufineffes and attendances upon lower affairs : and if it be a chofen condition to thefe ends, it containeth in it a vicflory over lufts, and greater defires of Religion, and felf-denial, and therefore is more excellent than the married life, in that degree in which it hath greater religion, and a greater mortification, a lefs fatisfad:ion of natural defires, and a greater fulnefs of the fpiritual : and jufl fo is to expert that little coronet or fpecial re- ward which God hath prepared (extraordinary and befides the great Crown of all faithful Souls) for
Apoc I thofe w/w Jiave not defiled themfehes
with women y but follow the Virgin Lamb for ever.
But fome married perfons even in their marriage do better pleafe God than fome Virgins in their flate of virginity : They by giving great example of con- jugal affecflion, by preferving their faith unbroken, by educating children in the fear of God, by patience
S. 2. OF CHASTirr. 87
and contentednefs and holy thoughts and the exer- cife of virtues proper to that ftate, do not only pleafe God, but do in a higher degree than thofe Virgins whofe piety is not anfwerable to their great oppor- tunities and advantages.
However, married perfons and Widows and Vir- gins are all fervants of God and co-heirs in the inheri- tance of Jefusy if they live within the reftraints and laws of their particular eftate, chaftely, temperately, juftly and religioufly.
'The evil confequents of Uncle annefs.
The bleffings and proper effeds of Chaflity we Ihall beft underftand by reckoning the evils of un- cleannefs and carnality.
1. Uncleannefs of all vices is the moft fhameful. The eye of the adulterer waiteth for
I •;• ; /- • AT n 11 r Job. 24- 15, &c.
the twthghtyjaying, JMo eye JtiaU Jee mey and difguifeth his face. In the dark they dig through houfes which they had marked for themf elves in the day-time ; they know not the light : for the morn- ing is to them as the fhadow of death. He is fwift as the waters ; their portion is curfed in the earth, he be- holdeth not the way of the vineyards. Shame is the eldeft daughter of Un- cleannefs.
2. The appetites of uncleannefs are full of cares and trouble, and its fruition is forrow and repen- tance. The way of the adulterer is
hedged with thorns ; full of fears Appetitulfomicationis and jealoufies, burning defires and anxietas eft, fatietas vero
•' ^ , , *-" , poenitentia. S. tiieron.
impatient waitings, tedioufnefs of
88 OF cHAsrirr. c. 2.
delay, and fufFerance of affronts, and amazements of difcovery.
3. Moft of its kinds are of that condition, that they involve the ruin of two Souls ; and he that is a fornicator or adulterous, ileals the Soul as well as difhonours the body of his Neighbour ; and fo it be- comes like the fin of falling Lucifer, who brought a part of the ftars with his tail from Heaven.
4. Of all carnal lins it is that alone which the Devil takes delight to imitate and counterfeit ; com- municating with Witches and impure perfons in the corporal adt, but in this only.
5. Uncleannefs with all its kinds is a vice which 1 Cor 6 18 hath aprofeffedenmityagainftthebody.
Every Jin which a man doth is without the body ; but he that committeth fornication Jinneth againft his own body.
6. Uncleannefs is hugely contrary to the fpirit of
, _ Government by embaiing; the fpirit
of a man, making it effeminate,
fneaking, foft and foolifli, without courage, without
confidence. David felt this after his folly with
BathJJiebay he fell to unkingly arts and ffratagems to
hide the crime ; and he did nothing but increafe it,
and remained timorous and poor-fpirited, till he
Sjjiritu priiK ipaii me prayed to God once more to eftab- conhrma. Pf. 51. j-^^ j^-^^^ ^-^j^ ^ ^^^^ ^^^ ^ Primely
fpirit. And no fuperior dare ftricftly obferve difci- pline upon his charge, if he hath let himfelf loofe to th.Q Jhame of incontinence.
7. The Gofpel hath added two arguments againft uncleannefs which were never before ufed, nor in- deed could be : fmce God hath given the holy Spirit
s. 2^ OF cHAsrirr: 89
to them that are baptized, and rightly confirmed, and entered into covenant with him, our bodies are made temples of the holy Ghoft in which he dwells ; and therefore uncleannefs is Sacrilege and defiles a Tem- ple. It is St. Paul's argument [^Know ye not that your body is the temple of the holy Ghoji .^] and [He that defiles a temple, him will God defiroy.'\ Therefore glorify God in your bodies, that is, flee Fornication. To which for the likenefs of the argument add, that our bodies are members of Chrifi, and therefore God forbid that we fhould take the members of Chrifi and make them members of a harlot. So that uncleannefs dillionours Chrifi, and dishonours the holy Spirit: it is a fin againft God, and in this fenfe a fin againfl the Holy Ghofl.
8. The next fpecial argument which the Gofpel miniflers efpecially againft adultery, and for the pre- lervation of the purity of marriage, is
that [Marriage is by Chrifi hallowed into a myflery to fignify the Sacramental and myfli- cal union of Chrifi and his Church.] He therefore that breaks this knot which the Church and their mutual faith hath tied, and Chrifi hath knit up into a myflery, difhonours a great rite of Chriflianity, of high, fpiritual and excellent fignification.
9. St. Gregory reckons uncleannefs to be the pa- rent of thefe monflers, Blindnefs of
. J . ~ . . . . Moral.
mmd, mconlideration, precipitancy or giddinefs in adlions, felf-love, hatred of God, love of the prefent pleafures, a defpite or defpair of the joys of Religion here and of heaven hereafter. Whereas a pure mind in a chafle body is the mother of wif-
90 OF CHASTirr. C. 2.
dom and deliberation, fober counfels and ingenuous acflions, open deportment and fweet carriage, fincere principles and unprejudicate underftanding, love of God and felf-denial, peace and confidence, holy prayers and fpiritual comfort, and a pleafure of fpirit infinitely greater than the fottifli and beaftly plea- st. Cyprian, de bono furcs of unchaftity. For to over- pudicitiE. ^^jj^^ pleafure is the greatejl plea-
fure, and no vlBory is greater than that which is got- ten over our lufts and filthy inclinations.
ID. Add to all thefe, the public diflionefly and difreputation that all the nations of the world have cafl upon adulterous and unhallowed embraces. Abimelech to the men of Gerar made it death to meddle with the wife of Ifaac : and fudah con- demned Thamar to be burnt for her Adulterous con- ception : and God, befides the Law made to put the adulterous perfon to death, did confti- tute a fettled and conftant miracle to difcover the adultery of a fufpefted woman, that her bowels fhould burfl with drinking the waters of Jea- loufie. The Egyptian Law was to cut off the nofe of the adulterefs, and the offending part of the adulterer. The Locria?is put out the adulterer's both eyes. The Germans [2^% Tacitus reports) placed the adulterefs amidfl her kindred naked, and fhaved her head, and caufed her hufband to beat her with clubs through the city. The Gortynceans crowned the man with wool to fhame him for his effeminacy: and the Cumani caufed the woman to ride upon an Afs naked and hooted at, and for ever after called her by an appellative of fcorn, \^A Rider upon the Afs.] All nations barbarous
s, 2- OF cHAsrirr. 91
and civil agreeing in their general defign of rooting
fo difhoneft and fhameful a vice from under heaven.
The * middle ages of the Church were not pleafed
that the adulterefs fhould be put to * Concii. Tribm-. c. 49.
, - , . - -r-. . . . Concil. Aurel. i. fub
death : but m the Primitive ages ciodov^o.
the * civil Lavv^s, by vs^hich Chrif- * cod. de aduiteriis ad
,• ^l_ _ J legem Juliam, 1. i. et
tians vv^ere then governed, gave cod. Theod. de adui- leave to the w^ronged hulband to ^^"'^' ^- p^^^^^^- kill his adulterous wife, if he took her in the fad: : but becaufe it was a privilege indulged to men, ra- ther than a dired: deteftation of the crime, a conli- deration of the injury rather than of the unclean- nefs, therefore it was foon altered, but yet hath caufed an inquiry. Whether is worfe, the adultery of the man or the woman.
The refolution of which cafe in order to our pre- fent affair is thus. In refpedi of the per/on, the fault is greater in a man than in a woman, who is of a more pliant and eafy fpirit,and weaker underflianding, and hath nothing to fupply the unequal ftrengths of men, but the defenfative of a paffive nature and ar- mour of modefty, which is the natural ornament of that fex. And it is unjuji that the man fiould demand chajiity andfe- conjug.
verity from his wife, which himfef ^ ' ^^"•'"^' p^'^'^^p • will not obferve towards her, faid the good Emperor Antoninus : it is as if the man fhould perfuade his wife to fight againfl thofe enemies to which he had yielded himfelf a prifoner. 2. In refpeSi of the effedls and evil confequents, the adultery of the woman is worfe, as bringing baflardy into a family, and dif- inherifons or great injuries to the lawful children, and infinite violations of peace, and murders, and
92 OF cHAsrirr. c. 2.
divorces, and all the efFed:s of rage and madnefs. 3. But in refpeSi of the crime , and as relating to God, they are eqiml, intolerable, and damnable : and fince it is no more permitted to men to have many wives, than to women to have many hufbands, and that in this refped: their privilege is equal, their fin is fo too. And this is the cafe of the queftion in Chrif- tianity. And the Church anciently refufed to admit fuch perfons to the holy Communion, until they had done feven years penances in fafting, in fackcloth, in fevere infli<5tions and inftruments of chaftity and for- row, according to the difcipline of thofe ages.
ABs of Chaftity in general.
The ad:ions and proper offices of the grace of Chaftity in general are thefe.
1 . To rejiji all unchajie thoughts : at no hand enter- taining pleafure in the unfruitful fancies and re- membrances of uncleannefs, although no definite defire or refolution be entertained.
2. At no hand to entertain any defire, or any fantaftic, CafTofaitemdeiec- imaginative loves,though by fhamc,
famine amare quod potiri ^^ difabilitv or Other circumfiiancc,
non licet, roeta ratellas / »
luxuiiae ocuios, dixit ifi- they bc rcfiirained from adl.
'AxyiJoWf av9|>a;7ra.v, 3' 'To kave a chafte eye and hand:
alius quidam. foj- it is all ouc with what part of
Time videre unde pof- the body wc commit adultcry :
fis cadere,et noli fieri per- j -r i 1 • i r i
versa fimpiicitate lecurus. auQ it a man Icts his cyc loolc, and St. Aug. enJQys the luft of that, he is an adulterer. Look not upon a woman to lufi after her. And fuppofing all the other members reftrained, yet if the eye be permitted to luft, the man can no other-
S. 3. OF CHASTirr. 93
wife be called chafte, than he can be called fevere and mortified, that fits all day long feeing plays and revellings, and out of greedinefs to fill his eye, neg- led:s his belly. There are fome veffels which if you offer to lift by the belly or bottom, you cannot flir them, but are foon removed if you take them by the ears. It matters not with which of your members you are taken and carried off from your duty and fe- verity.
4. To have a heart and mind chajle a?id pure ; that is, detefting all uncleannefs : difliking all its motions, paft adiions, circumftances, likeneffes, difcourfes : and this ought to be the chaftity of Virgins and Widows, of old perfons and Eunuchs efpecially, and generally of all men, according to their feveral ne- ceffities.
5 . 'To difcourfe chajlely and purely ; with great care declining all indecencies of sp. Minutius Pontifex language, chaftening the tongue, ^.^^""'T â„¢^*."'
too' to o » verbis vitae caltimoniam
and reffraining it with p:race,as va- "f" aequantibus uteretur.
° *-' , ^ Flut. de cap. ex ttiim. utt-
pours of wine are reftrained with Hs- a bunch of myrrh.
6 . To dif approve by an after-aB all involuntary and natural pollutions : for if a man delights in having fuffered any natural pollution, and with pleafure re- members it, he choofes that which was in itfelf involuntary ; and that which being natural was in- nocent, becoming voluntary is made finful.
7. They that have performed thefe duties and parts of Chaftity, will certainly abflain from all ex- terior actions of uncleannefs, thofe noon-day and mid-night Devils, thofe lawlefs and ungodly wor- fhippings of fhame and uncleannefs, whofe birth is
94 OF CHASTirr. C. 2.
in trouble, whofe growth is in folly, and whofe end is in fhame.
But belides thefe general adls of Chaftity which are common to all fhates of men and women, there are fome few things proper to the feverals.
ABs of Virginal Chajiity.
1. Virgins muft remember that the Virginity of the body is only excellent in order to the purity of the Soul ; who therefore mufl: confider that fince they are in fome meafure in a condition like that of Angels, it is their duty to fpend much of their time in Angelical employment: for in the fame degree that Virgins live more fpiritually than other perfons, in the fame degree is their Virginity a more excellent ftate. But elfe it is no better than that of involuntary or conftrained Eunuchs ; a mifery and a trouble, or elfe a mere privation, as much without excellency as> without mixture.
2. Virgins muft contend for a lingular modefty ; whofe firft part muft be an ignorance in the diftinc- tion of fexes, or their proper inftruments ; or if they accidently be inftrucfted in that, it muft be fupplied with an inadvertency or negled: of all thoughts and remembrances of fuch difference : and the following parts of it muft be pious and chafte thoughts, holy language, and modeft carriage.
3. Virgins muft be retired and unpublic : for all freedom and loofenefs of fociety is a violence done to virginity, not in its natural, but in its moral capacity : that is, it lofes part of its feverity, ftri6lnefs and op- portunity of advantages, by publiftiing that perfon.
S. 2' OF CHASTirr. 95
whofe work is Religion, whofe company is Angels, whofe thoughts muft dwell in heaven, and feparate from all mixtures of the world.
4. Virgins have a peculiar obligation to charity : for this is the virginity of the Soul ; as purity, integ- rity and feparation is of the body : which docftrine we are taught by St. Peter , Seeing ye
have purified your fouls in obeying the truth through the Spirit unto unfeigned love of the bre- thren, fee that ye love one another with a pure heart fervently. For a Virgin that confecrates her body to God, and pollutes her fpirit with rage, or impa- tience, or inordinate anger, gives him what he mofl: hates, a moft foul and defiled Soul.
5. Thefe Rules are neceifary for Virgins, that offer that ftate to God, and mean not to enter into the ftate of marriage : for they that only wait the opportunity of a convenient change, are to fteer themfelves by the general Rules of Chaflity.
Rules for Widows, or vidual Chafiity.
For Widows, the fontinel of whofe defires hath been opened by the former permiffions of the mar- riage-bed, they muft remember,
1. That God hath now reftrained the former licenfe, bound up their eyes, and fhut up their heart into a narrower compafs, and hath given them forrow to be a bridle to their defires. A Widow muft be a mourner ; and fhe that is not, cannot fo well fecure the chaftity of her proper ftate.
2. It is againft public honefty to marry another man fo long as fhe is with child by her former Huf-
96 OF CHASTirr. C. 2.
band : and of the fame fame it is in a lelTer propor- tion, to marry within the year of mourning : but anciently it was infamous for her to marry, till by common account the body was dilTolved into its firft principle of earth.
3. A Widow muft reftrain her memory and her fancy, not recalling or recounting her former per- milTions and freer licenfes with any prefent delight ; for then flie opens that fluice which her Hufband's death and her own forrow have fhut up.
4. A Widow that defires her Widowhood fhould be a ftate plealing to God, mufl fpend her time as devoted Virgins fhould, in faftings, and prayers, and charity.
5. A Widow muft forbid herfelf to ufe thofe temporal folaces which in her former eftate were innocent, but now are dangerous.
Rules for married perfons, or matrimonial Chajiity.
Nifi fundamenta ftirpis Conccming married perfons,be-
ia6ta fint probe, mifeios /• j . 1 i • r .1 • x 1
neceffe eft efle deinceps "dcS thC kecpmg of their mUtual
pofteros.-£«r//. f^j^}^ ^j^^ contrad with each other,
thefe particulars are ufeful to be obferved.
1. Although their mutual endearments are fafe within the protection of marriage, yet they that have Wives or Hufbands, muft be as though they had them not ; that is, they muft have an affection greater to each other than they have to any perfon in the world, but not greater than they have to God : but that they be ready to part with all intereft in each other's perfon rather than ftn againft God.
2. In their permiffions and licenfe, they muft be
s. 3. OF CHAsrirr. 97
fure to obferve the order of Nature, and the ends of God. He is an ill Hu/band that .t j u a
J Non debemus eodem
ufes his Wife as a man treats a amico uti et aduiatore ;
*; 7 1- 1 11 "^^ eadem uti uxore et
Harlot, having no other end but koxto.—piut.conjug.pra- pleafure. Concerning which our '^^^^' beft rule is, that although in this, as in eating and drinking, there is an appetite to be fatisfied, which cannot be done without pleafing that delire ; yet fince that delire and fatisfadiion was intended by Na- ture for other ends, they jfhould never be feparate from thofe ends, but always be joined with all or one of thefe ends, with a dejire of children, or to avoid for- nication, or to lighten and eafe the cares and fadnejfes of houfehold affairs, or to endear each other ; but never with a purpofe either in adt or delire to feparate the fenfuality from thefe ends which hallow it. Onan did feparate his acft from its proper end, and fo or- dered his embraces that his Wife fhould not conceive, and God punilhed him.
3. Married perfons mull keep fuch modelly and decency of treating each other, that ,, o. ,^ , tt
•' <-' _ Non recte elt ab Hero-
they never force themfelves into doto di6him, fimui cum
... 1-1 1 r» '1 tunica mulierem verecun-
hlgh and violent luitS, with arts diam exuere. Quae n.
1 -ri • J • 1 cafta eft, pofita vefte, ve-
and milbecoming devices : always recundianS^ ejus loco in- remembering that thofe mixtures dmt, maximeque verecun- o dia conjuges tellera max-
are moll innocent which are mojl imi invicem amoris utun-
/7 ^ 7 a ^^^- Plut.conjug.pracept.
Jimple and mojt natural, mojt or- derly, and mojifafe.
4. It is a duty of matrimonial challity to be re- llrained and temperate in the ufe of their lawful pleafures : concerning which although no univerfal Rule can antecedently be given to all perfons, any more than to all bodies one proportion of meat and
H
9? OF cHAsrirr. c. 2.
drink ; yet married perfons are to eftimate the de- gree of their licenfe according to the following pro- portions. * I . That it be moderate, fo as to confift with health. * 2. That it be fo ordered as not to be too expenfive of time, that precious opportunity of working out our falvation. * 3. That when duty is demanded, it be always paid (fo far as is in our powers and eled:ion) according to the foregoing meafures. * 4. That it be with a temperate affediion, without violent tranfporting defires, or too fenfual applica- tions. Concerning which a man is to make judg- ment by proportion to other adlions, and the feveri- ties of his religion, and the fentences of fober and wife perfons ; always remembering that marriage is a provifion for fupply of the natural neceffities of the body, not for the artificial and procured appetites of the mind. And it is a fad truth, that many married perfons thinking that the flood-gates of liberty are fet wide open without meafures or reftraints (fo they fail in that channel) have felt the final rewards of intemperance and lufl, by their unlawful ufing of lawful permiffions. Only let each of them be tem- perate, and both of them be modeft. Socrates was wont to fay, that thofe women to whom Nature had not been indulgent in good features and colours, fhould make it up themfelves with excellent man- ners; and thofewho were beautiful and comely, fhould be careful that fo fair a body be not polluted with unhandfome ufages. To which Flutarch adds, that a Wife if fhe be unhandfome,
De Conjug. praecept. ^ ^^ rj U * 1
fhould connder how extremely ugly fhe fhould be if fhe wanted modefty : but if file be handfome, let her think how gracious that beauty would be if fhe fuperadds chaftity.
S. 3. OF CHASTirr. 99
5. Married perfons by confent are to abftain from their mutual entertainments at folemn times of de- votion ; not as a duty of itfelf neceflary, but as being the moft proper a(5t of purity which in their condi- tion they can prefent to God, and being a good ad- vantage for attending their preparation to the folemn duty and their demeanour in it. It is
X Cor. 7. K,
S. Paul's counfel, that by confent for a time they jhould abflain, that they may give themfehes tofafting and prayer. And though when Chriilians did receive the holy communion Hoc etiam ex more
1 . • . 1 J.J Chriftianorum Teitul.
every day, it is certain they did not fuadens fceminis chHfti- abftain, but had children: yet when ^^^^.T^, the Communion was more feldom, "i^us Pafchae abnoaan-
tem lecurus lultinebit ?
theydid with Religion abftain from Tertui. ad uxor. 2. 1.
. . Ill- 1 • Et ex more etiam Genti-
the marriage-bed during the time iium.piut.fympof.3.q.6.
r .\_ • r ^ . J Nobis autem, ft leges civi-
of their folemn preparatory devo- tatis refte coiimus, caven- tions, as anciently they did from ^^"?/ft' "^ ^} ^empk et
' J J lacrihcia accedamus.paulo
eating and drinking till the folem- ante re venerea ufi. ita-
que expedit nofte et fom- nity of the day was paft. nointerjeaojultoquein-
6T • 11 • r '1 tervallo adhibito, mun-
. It were well if married per- aos mrfum quai; dt inte-
fons would in their penitential «™'a "ogL" «n„f' S prayers and in their general con- Democntus) furgere. feffions fufpedt themfelves, and accordingly afk a ge- neral pardon for all their indecencies and more paf- fionate applications of themfelves in the offices of marriage : that what is lawful and honourable in its kind may not be fullied with imperfed: circum- ftances ; or if it be, it may be made clean again by the interruption and recallings of fuch a repentance of which fuch uncertain parts of action are capable.
But becaufe of all the dangers of a Chriflian none more preffing and troublefome than the temptations
loo OF cHAsrirr. c. 2.
to luft, no enemy more dangerous than that of the flefli, no accounts greater than what we have to reckon for at the Audit of Concupifcence, therefore it concerns all that would be fafe from this death to arm themfelves by the following Rules to prevent, or to cure all the wounds of our flefli made by the poifoned arrows of Luft.
Remedies againjl TJncleannefs.
I. When a temptation of luft aftaults thee, do Contra libidinis impe- not refift it by heaping up argu- es EerTtiaS: ments againft it, and difputing St. Aug. with it,confidering its offers and its dangers, hw\.fiy from it, that is, think not at all of it ; lay afide all confideration concerning it, and turn away from it by any fevere and laudable thought of bufi- Neiia guen-a d' amor ncfs. Saint Hievome very wittily Chi fuge vince. rcprovcs the Gentile fuperftition, who picflured the Virgin-Deities armed with a ftiield and lance, as if Chaftity could not be defended with- out war and diredl contention. No ; this enemy is to be treated otherwife. If you hear it fpeak, though but to difpute with it, it ruins you ; and the very ar- guments you go about to anfwer leave a relifh upon the tongue. A man may be burned if he goes near the fire, though but to quench his houfe ; and by handling pitch, though but to draw it from your clothes, you defile your fingers.
2. Avoid idlenefsy and fill up all the fpaces of thy time with fevere and ufeful employment : for luft ufually creeps in at thofe emptineffes where the Soul is unemployed and the body is at eafe. For no eafy,
S. 3. OF CHASTITT. loi
healthful and idle perfon was ever chafte, if he could be tempted. But of all employments, bodily labour is moft ufeful and of greateft benefit for the driving away the Devil.
3 . Give no entertainment to the beginnings, \htjirji
motions and fecret whifpers of the Quifquis in
fpirit of impurity. For if you to- Rf^ue"™..-. .„- tally fupprefs it, it dies : if you per- t^s ac viftor ftiit :
. ^ ^^ I'/'i Qjii blandiendo dulce nu-
mit the furnace to breathe its fmoke trivit malum,
, f, .... Sero recufat ferre quod
and name out at any vent, it will fubiitjugum. rage to the confumption of the Senec.mppoi.
whole. This Cockatrice is fooneft crufhed in the fhell ; but if it grows, it turns to a ferpent, and a Dragon, and a Devil.
4. Corporal mortijication and hard ufages of our body hath by all ages of the Church been accounted a good inftrument and of fome profit againft the fpirit of fornication. A fpare diet, and a thin coarfe table, feldom refreihment, frequent fafts, not violent and interrupted with returns to ordinary feeding, but conflantly little, unpleafant, of wholefome but fpar- ing nourishment : For by fuch cutting off the pro- vifions of vidiual we fhall weaken the ftrengths of our Enemy. To which if we add lyings upon the ground, painful pofiiures in prayer, reciting our de- votions with our arms extended at full length, like Mofes praying againft Amalek, or our blefi^ed Saviour hanging upon his painful bed of forrows, the Crofs, and (if the lufi: be upon us and fharply tempting) by inflidting any fmart to overthrow the ftrongeft pafilon by the moft violent pain, we fhall find great eafe for the prefent, and the refolution and apt fuifer- ance againft the future danger. And this was S. Paul's
102
OF cHAsrirr.
C. 2.
inter ungues et carnem digltorum intrufit. S. Theo6tiftus in filvis more ferarum vixit, ne inter Arabes poUueretur.
remedy, / bring my body under , he ufed fome rudenelTes towards it. But it was a great noblenefs of chaflity which S. Hierome reports of a Son of the King of Nicomediay who being tempted upon flowers and a perfumed bed with a foft violence, but yet tied down to the temp- tation, and folicited with circumftances of AJian Luxury by an impure Courtefan, left the eafinefs of his pofture fhould abufe him, fpit out his tongue ^ „ ,.„ . - . . into her face : to reprefent that no
• Benedictus in Ipinis i
fe voiutayit. s. Martini- virtue hath coft the Saiuts * fo
anus faciem et manus. - , , r r^\ n •
S. Johannes cognomento mUCh aS thlS OI Chaltlty.
Bonus, calamos acutos -ni r jj r *.
5- i'ly j^o?n all occajtons, t^m^' tations, loofenelTes of company. Balls and Revellings, indecent mixtures of wanton dancings, idle talk, private fociety with ftrange women, ftarings upon a beauteous face, the company of women that are fingers, amorous geftures, garifh and wanton dreilings, feafts and liberty, banquets and perfumes, wine and ftrong drinks, which are made to perfecute chaftity ; fome of thefe being the very Prologues to luft, and the moft innocent of them being but like condited or pickled Mufhrooms, which if care-
Venter mero aeftuans r ^^ oi irii /ii
cito defpumatur in libi- lully corretted, and leldom talted, dines s Hieron. ^^ harmlcfs, but cau ucvcr do
II ruoco che non mi •'
fcaida, non vogiio che mi good I Ever remembering that it is ealier to die for chaftity than to live with it ; and the Hangman could not extort a confent from fome perfons, from whom a Lover would have entreated it. For the glory of chaftity
ToTfpoJoif 'EpajTtt, xai TaJvWTE- p£y n.a.ra.a-yaii iBaTrricr Eif Toy oTvov, \aBiiv S" Ittiov aiTn, Kai »Dv C(ra> /usp£v fji.w 'mifo^a-i yapyaXil^n. Julian.
Venus rofam amat prop- ter fabellam quam recitat. Libanius.
S. 2- OF CHJSriTT. 103
will eafily overcome the rudenefs of fear and vio- lence ; but ealinefs and foftnefs and fmooth tempta- tions creep in, and like the Sun make a maiden lay- by her veil and robe, which perfecution like the Northern wind made her hold faft and clap clofe about her.
6. He that will fecure his chaftity muft^r/? cure his pride and his rage. For oftentimes luft is the punifhment of a proud man, to tame the vanity of his pride by the {hame and affronts of unchaftity : and the fame intemperate heat that makes anger does enkindle lull.
7. If thou beeft alTaulted with numquld ego a te
an unclean Spirit, truft not thyfelf ^If^^T-^"^"^"^'
alone, but run forth into COmpa- Velataque ftoli mea cum
^ conrerbuit ira ?
ny, whofe reverence and modefly Horat. serm.i. i. sat. 2. may fupprefs, or whofe fociety may divert thy thoughts : and a perpetual witnefs of thy converfation is of efpecial ufe againfl: this vice, which evaporates in the open air like Camphire, being impatient of light and witnefTes.
8. Ufe frequent and earneft prayers to the King of Purities, the firft of Virgins, the eternal God, who is of an effential purity, that he would be pleafed to reprove and caft out the unclean Spirit. For befides the bleffings of prayer by way of reward, it hath a natural virtue to reftrain this vice : becaufe a prayer againfl; it is an unwillingnefs to ad: it ; and fo long as we heartily pray againfl it our defires are fecured, and then this Devil hath no power. This was Saint Paul's other remedy : \_For this caufe I be-
fought the Lord thrice?^ And there is much reafon and much advantage in the ufe of this inflrument ;
'io4 OF cHAsrirr. c. 2.
becaufe the main thing that in this affair is to be ,, . ,. r fecured is a man's mind. He
Mens impudicam ra- cere, non corpus folet. that gOCS about tO CUFC luft by
bodily exercifes alone (as S. P aid's phrafe is) or mortifications, fhall find them fometimes inftru- mental to it, and incitations of fudden defires, but always infiafficient and of little profit : but he that hath a chafte mind fhall find his body apt enough to take laws ; and let it do its worft, it cannot make a fin, and in its greateft violence can but produce a little natural uneafinefs, not fo much trouble as a fe- vere fafting-day, or a hard night's lodging upon boards. If a man be hungry he muft eat, and if he be thirfly he mufl drink in fome convenient time, or elfe he dies : but if the body be rebellious, fo the mind be chafle, let it do its worft, if you re- folve perfed:ly not to fatisfy it, you can receive no great evil by it. Therefore the proper cure is by applications to the fpirit, and fecurities of the mind, which can no way fo well be fecured as by frequent and fervent prayers, and fober refolutions, and fevere difcourfes. Therefore,
9. Hither bring in fuccour from confideration of the Divine prefence, and of his holy Angels, medita- tion of Death, and the paffions of Chrift upon the Crofs, imitation of his Purities, and of the Virgin Mary his unfpotted and holy Mother, and of fuch eminent Saints who in their generations were burn- ing and fhining lights, unmingled with fuch un- cleanneffes which defile the foul, and who now fol- low the Lamb whitherfoever he goes.
10. Thefe remedies are of univerfal efficacy in all cafes extraordinary and violent ; but in ordinary
6*. 3- OF CHASTirr. 105
and common, the remedy which God hath provided, that is. Honourable '^marriage, hath * panda eft opera ut
■I rri ^ r \ • matrimoniodevinciantur,
a natural erncacy, belides a virtue quod eft tutiftimum ju-
L,, TV' ,.' „ Ul^iT" ^ ^1 • ventutis vinculum. Plut.
by Divme bleiring, to cure the m- ^, educ. lib. conveniences which otherwife might affli(ft perfons temperate and fober.
SECT. IV.
Of Humility.
UMILITY is the great Ornament and Jewel of Chriftian ReHgion, that where- by it is diftinguifhed from all the wifdom of the world ; it not having been taught by the wife men of the Gentiles, but iirft put into a difci- pline, and made part of a Religion, by our Lord Je- fus Chrifl, who propounded himfelf imitable by his Difciples fo fignally in nothing as in the twin-lifters of Meeknefs and Humility. Learn of me, for I am meek and humble, and ye Jhall find reji unto your Souls. For all the World, all that we are, and all that we have, our bodies and our Souls, our anions and our fufferings, our conditions at home, our accidents abroad, our many lins and our feldom virtues, are as fo many arguments to make our Souls dwell low in the deep valleys of Humility.
Arguments againfi Pride by way of Confideration.
I . Our body is weak and impure, fending out more uncleannefTes from its feveral finks than could
io6 OF HUMILirr. C. 2.
be endured If they were not necefTary and natural : and we are forced to pafs that through our mouths, which as foon as we fee upon the ground, we loath like rottennefs and vomiting.
2. Our Jlrength is inferior to that of many Beafts, and our infirmities fo many that we are forced to drefs and tend Horfes and AfTes, that they may help our needs, and relieve our wants.
3. Our beauty is in colour inferior to many flowers, and in proportion of parts it is no better than nothing ; for even a Dog hath parts as well proportioned and fitted to his purpofes, and the de- figns of his nature, as we have : and when it is moft florid and gay, three fits of an ague can change it into yellownefs and leannefs, and the hollownefs and wrinkles of deformity.
4. Our learning is then befl: when it teaches moft humility : but to be proud of learning is the great- eft ignorance in the World. For our learning is fo long in getting, and fo very imperfeft, that the greateft Clerk knows not the thoufandth part of what he is ignorant ; and knows fo uncertainly what he feems to know, and knows no otherwife than a Fool or a Child, even what is told him or what he gueflfes at, that except thofe things which concern his duty, and which God hath revealed to him, which alfo every Woman knows fo far as is necef- fary, the moft Learned Man hath nothing to be proud of, unlefs this be a fufiicient argument to exalt him, that he uncertainly guefl^es at fome more unnecef- fary thing than many others, who yet know all that concerns them, and mind other things more necef- fary for the needs of life and Commonwealths.
S. 4. OF HUMILirr. 107
5. He that is proud of riches is a fool. For if he be exalted above his Neighbours becaufe he hath more gold, how much inferior is he to a gold Mine ? how much is he to give place to a chain of Pearl, or a knot of Diamonds ? for certainly that hath the greateft excellence from whence he derives all his gallantry and preeminence over his Neighbours.
6. If a man be exalted by reafon of any excel- lence in his Soul, he may pleafe to remember that all Souls are equal ; and their differing operations are becaufe their inilrument is in better tune, their body is more healthful, or better tempered : which is no more praife to him, than it is that he was born in Italy.
7. He that is proud of his birth is proud of the bleffings of others, not of himfelf: for if his parents were more eminent in any circumftance than their Neighbours, he is to thank God, and to rejoice in them ; but ftill he may be a Fool, or unfortunate, or deformed ; and when himfelf was born, it was indifferent to him whether his Father were a King or a Peafant, for he knew not any thing, nor chofe any thing : and moft commonly it is true, that he that boafts of his Anceftors, who were the founders and raifers of a Noble Family, doth confefs that he hath in himfelf a lefs virtue and a lefs honour, and therefore that he is degenerated.
8. Whatfoever other difference there is between thee and thy Neighbour, if it be bad, it is thine own, but thou haft no reafon to boaft of thy mifery and fhame : if it be good, thou haft received it from God ; and then thou art more obliged to pay duty and tribute, ufe and principal to him : and it were
io8 OF HUMILirr. C. 2.
a flrange folly for a man to be proud of being more in debt than another.
9. Remember what thou wert before thou wert begotten. Nothing. What wert thou in the firft regions of thy dwelling, before thy birth ? Un- cleannefs. What wert thou for many years after ? Weaknefs. What in all thy life ? A great fmner. What in all thy excellencies ? A mere debtor to
. , . , T^ God, to thy parents, to the earth,
Apuleius de Daemon. ' y r '
socratis. to all the crcatures. "*But we may
if we pleafe ufe the method of the Platonifts, who reduce all the caufes and arguments for humility which we can take from ourfelves, to thefe feven heads, i . The fpirit of a man is light and trouble- fome. 2. His body is brutifh and fickly. 3. He is conftant in his folly and error, and inconftant in his manners and good purpofes. 4. His labours are vain, intricate and endlefs. 5. His fortune is changeable, but feldom pleafing, never perfed:. 6. His wifdom comes not till he be ready to die, that is, till he be paft uiing it. 7. His death is certain, always ready at the door, but never far off.* Upon thefe or the like meditations if we dwell, or frequently retire to them, we (hall fee nothing more reafonable than to be humble, and nothing vnov&fool- ijh than to be proud,
ABs or Offices of Humility.
The grace of Humility is exercifed by thefe fol- lowing Rules.
I . Think not thyfelf better for any thing that happens to thee from without. For although thou
S. 4' OF HUMILirr. 109
mayeft by gifts beftowed upon thee be better than another, as one horfe is better than another, that is of more ufe to others ; yet as thou art a man, thou haft nothing to commend thee to thyfelf but that only by which thou art a man, that is, by what thou choofeft and refufeft.
2. HumiHty conlifts not in raiUng againfl thyfelf, or wearing mean clothes, or going foftly and fub- miffly : but in hearty and real evil or mean opinion of thyfelf. Believe thyfelf an unworthy perfon heartily, as thou believeft thyfelf to be hungry, or poor, or fick, when thou art fo.
3. Whatfoever evil thou fayeft of thyfelf be con- tent that others fhould think to be true : and if thou callefh thyfelfy^^/, be not angry if another fay fo of thee. For if thou thinkeft fo truly, all men in the world delire other men to be of their opinion ; and he is an hypocrite that accufes himfelf before others, with an intent not to be believed. But he that calls himfelf intemperate, foolifli, luftful, and is an- gry when his neighbours call him fo, is both a falfe and a proud perfon.
4. Love to be concealed, and little efteemed : be content to want praife, never being Ama nefciri & pro ni- troubled when thou art flighted hiio reputari. Ger/o».
or undervalued ; for thou canft not undervalue thy- felf, and if thou thinkeft fo meanly as there is reafon, no contempt will feem unreafonable, and therefore it will be very tolerable.
5. Never be afhamed of thy birth, or thy parents, or thy *trade, or thy prefent em- iwniannobiiitadonon ployment, for the meannefs or po- cognofce parentado.
~ ~ f . I * Chi del arte fua fe
verty 01 any of them: and when vergognafemprevivecon there is an occafion to fpeak of ^^*s°s"^-
no OF HUMILirr. C. 2.
them, fuch an occafion as would invite you to fpeak of anything that pleafes you, omit it not ; but fpeak as readily and indifferently of thy meannefs as of thy greatnefs. Primijlaus the firft King oi Bohemia kept his country fhoes always by him, to remember from whence he was raifed : And Agathocles by the furniture of his Table confefled, that from a Potter he was raifed to be the King of Sicily.
6. Never fpeak anything diredily tending to thy praife or glory ; that is, with a purpofe to be com- mended, and for no other end. If other ends be mingled with thy honour, as if the glory of God, or charity, or neceffity, or anything of prudence be thy end, you are not tied to omit your difcourfe or your deiign that you may avoid praife, but purfue your end, though praife come along in the company. Only let not praife be the deiign.
7. When thou haft faid or done anything for which thou receiveft praife or eflimation, take it in- differently, and return it to God ; refiedling upon him as the Giver of the gift, or the Bleffer of the adlion, or the Aid of the defign : and give God thanks for making thee an inftrument of his glory, or the benefit of others.
8. Secure a good name to thyfelf by living virtu- oufly and humbly : but let this good name be nurfed abroad, and never be brought home to look upon it : let others ufe it for their own advantage ; let them fpeak of it if they pleafe ; but do not thou at all ufe it, but as an inftrument to do God glory, and thy neighbour more advantage. Let thy face like Mofess fhine to others, but make no looking-glafTes for thyfelf.
S. 4. OF HUMILirr. Ill
9. Take no content in praife when it is offered thee : but let thy rejoicing in God's gift be allayed with fear, left this good bring thee to evil. Ufe the praife as you ufe your pleafure in eating and drink- ing : if it comes, make it do
drudgery, let it lerve other ends, w,iv Trsp.waTrij ; ^iSixov :w jus and minifter to neceffities, and to ltAtlZZ7j^Tt}^2 caution, left by pride you lofe your ^^^,^^^'^£'\^c^TiTl' juft praife which you have de- ferved ; or elfe by being praifed unjuftly, you re- ceive ftiame unto yourfelf with God and wife men.
10. Ufe no ftratagems and devifes to get praife. Some ufe to inquire into the faults of their own actions or difcourfes on purpofe to hear that it was well done or fpoken, and without fault : others bring the matter into talk, or thruft themfelves into company, and intimate and give occalion to be thought or fpoke of. Thefe men make a bait to perfuade themfelves to fwallow the hook, till by drinking the waters of vanity they fwell and burft.
1 1 . Make no fuppletories to thyfelf, when thou art difgraced or flighted, by pleaf- Alter aiteri fatis am- ing thyfelf with fuppofing thou fi^ un^Tis nuTs! didft deferve praife, though they ^^"^ underftood thee not, or envioufly detracted from thee : neither do thou get to thyfelf a private thea- tre and flatterers, in whofe vain noifes and fantaftic praifes thou may eft keep up thine own good opinion of thyfelf.
12. Entertain no fancies of vanity and private whifpers of this Devil of pride : fuch as was that of Nebuchadnezzar ; Is not this great Babylon which I have built for the honour of my namCy and the might
112 OF HUMILirr. C. 2.
of my majejiyy and the power of my kingdom ? Some fantaflic fpirits will walk alone, and dream waking of greatnefles, of palaces, of excellent orations, full theatres, loud applaufes, fudden advancement, great fortunes, and fo will fpend an hour with imaginative pleafure ; all their employment being nothing but fumes of pride, and fecret indefinite defires and fig- nifications of what their heart wiihes. In this al- though there is nothing of its own nature direcftly vicious, yet it is either an ill mother or an ill daughter, an ill fign or an ill eifed: ; and therefore at no hand confifting with the fafety and interefhs of humility.
13. Suffer others to be praifed in thy prefence, and entertain their good and glory with delight ; but at no hand difparage them, or leiTen the report, or make an objection ; and think not the advance- ment of thy brother is a leiTening of thy worth. But this a(ft is alfo to extend further.
14. Be content that he fhould be employed, and thou laid by as unprofitable ; his fentence approved, thine rejedled ; he be preferred, and thou fixed in a low employment.
15. Never compare thyfelf with others, unlefs it be to advance them and to deprefs thyfelf To which purpofe we muft be fure in fome fenfe or other to think ourfelves the worft in every company where we come : one is more learned than I am, another is more prudent, a third honourable, a fourth more chafte, or he is more charitable, or lefs proud. For the humble man obferves their good, and reflecfls only upon his own vilenefs ; or confiders the many evils of himfelf certainly known to him-
S. 4. OF HUMILirr. 1 1 3
felf, and the ill of others but by uncertam report : or he conliders that the evils done by another are out of much infirmity or ignorance, but his own fins are againft a clearer light ; and if the other had fo great helps, he would have done more good and lefs evil : or he remembers that his old fins before his converfion were greater in the nature of the thing, or in certain circumftances, than the fins of other men. (So S. Paul reckoned himfelf the chief- efl of finners, becaufe formerly he had adted the chiefeft fin of perfecuting the Church of God.) But this rule is to be ufed with this caution. That though it be good always to t/imk meanefl of our- felves, yet it is not ever fafe to Jpeak it, becaufe thofe circumftances and confiderations which determine thy thoughts, are not known to others as to thyfelf ; and it may concern others, that they hear thee give God thanks for the graces he hath given thee. But if thou prefervefl thy thoughts and opinions of thy- felf truly humble, you may with more fafety give God thanks in public for that good which cannot, or ought not to be concealed.
I 6. Be not always ready to excufe every overfight, or indifcretion, or ill adiion : but if thou beefl guilty of it, confefs it plainly ; for virtue fcorns a lie for its cover : but to hide a fin with it, is like a cruft of leprofy drawn upon an ulcer. If thou beefl not guilty, (unlefs it be fcandalous) be not over-earnefl to remove it : but rather ufe it as an argument to chaftife all greatnefs of fancy and opinion in thyfelf; and accuftom thyfelf to bear reproof patiently and contentedly, and the harfh words of thy enemies, as knowing that the anger of an enemy is a better
I
114 OF HUMILirr. C. 2.
Monitor, and reprefents our faults or admoniflies us of our duty with more heartinefs, than the kindnefs does, or precious bahiis of a friend.
17. Give God thanks for every w^eaknefs, defor- mity and imperfedion, and accept it as a favour and grace of God, and an inftrument to refift pride and nurfe humihty ; ever remembering that v^hen God, by giving thee a crooked back, hath alfo made thy fpirit ftoop or lefs vain, thou art more ready to enter the narrow gate of Heaven, than by being ftraight, and ftanding upright, and thinking highly. Thus the Apoftles rejoiced m their infirmities, not moral, but natural and accidental, in their being beaten and whipt like flaves, in their nakednefs and poverty.
18. Upbraid no man's weaknefs to him to dif- comfort him, neither report it to difparage him, neither delight to remember it to lelTen him, or to fet thyfelf above him. Be fure never to praife thy- felf, or to difpraife any man elfe, unlefs God's glory
or fome holy end do hallow it. Ama Pamico tuo con ^j^^ -^ ^^g notcd to the praifc of
il difFetto fuo. In coUo- _ r
quiispucri invifi aiiisnon Cvriis, that amongft his cQuals in
ficnt, fi non omnino in -^
difputationibus viaoriam agc hc would ucvcr play at any
femper obtinere laboient. ^ ^ t • 1 • l.
Non tantum egregium eft iport, or ulc any cxercile m which
fcire vimeie, i""! etiam ^ ^ himfclf morC CXCellent
poile vinci pulcnium elt,
ubi viaoria tft damnola. ^J^^p^ ^.J^^y . \^y^i^ ^^ (^^\^ \^ which Plut. de educ. Itber. •'
he was unfl-^ilful he would make his challenges, left he fliould fliame them by his vidlory, and that himfelf might learn fomething of their ikill, and do them civilities.
19. Befides the foregoing parts and adlions, hu- mility teaches us to fubmit ourfelves and all our fa- culties to God, To believe all things, to do all things.
S. 4- OF HUMILirr, 1 1 5
to fuffer all things which his will enjoins us : to be content in every eftate or change, knowing we have deferved worfe than the worfl we feel ; and (as Anytus faid to Alcibtades) he hath taken but half, when he might have taken all : to adore his good- nefs, to fear his greatnefs, to worfliip his eternal and infinite excellencies, and to fubmit Nihil ka dignum eft ourfelves to all our fuperiors in all ^lyfirrsSX things according to Godlinefs, and praebent. piut. to be meek and gentle in our converfation towards others.
Now, although according to the nature of every grace, this begins as a gift, and is increafed like a habit, that is, beft by its own adis ; yet befides the former adls and offices of humility, there are certain other exercifes and confiderations, which are good helps and inftruments for the procuring and increaf- ing this grace, and the curing of pride.
Means and exercifes of obtaining and increafng the grace of Humility.
I . Make confeffion of thy fins often to God ; and confider what all that evil amounts to which you then charge upon yourfelf. Look not upon them as fcattered in the courfe of a long life ; now, an intemperate anger, then, too full a meal ; now, idle talking, and another time, impatience : but unite them into one continued reprefentation, and remem- ber that he whofe life feems fair by reafon that his faults are fcattered at large diftances in the feveral parts of his life, yet if all his errors and follies were articled againft him, the man would feem vicious
ii6 OF HUMILirr. C.2.
and miferable : and poffibly this exercife, really ap- plied upon thy fpirit, may be ufeful.
2. Remember that we ufually difparage others upon flight grounds and little inftances ; and towards them one fly is enough to fpoil a whole box of oint- ment : and if a man be highly commended, we think him fufficiently lefTened, if we clap one fin, or folly or infirmity into his account. Let us therefore be jufi: to ourfelves, fince we are fo fevere to others, and confider, that whatfoever good any one can think or fay of us, we can tell him of hundreds of bafe and unworthy and foolifh acftions, any one of which were enough (we hope) to deftroy another's reputation : Therefore, let fo many be fufficient oixo:To..;^.7rap:iva;^9J, ^^ dcftroy our over-hieh thoughts
Tciv fjiaivofxivaiv OeXit? 6civfxa- q£ OUrfclvCS.
^ea-fiaj. Arrian. 1. I . c. 2 1. ' • 1 1 • • 1
3. When thy Neighbour IS cried up by public fame and popular noifes, that we may difparage and lefien him, we cry out that the peo- ple is a Herd of unlearned and ignorant perfons, ill judges, loud trumpets, but which never give certain found : let us ufe the fame art to humble ourfelves, and never take delight and pleafure in public reports, and acclamations of afi^emblies, and pleafe ourfelves with their judgment, of whom in other the like cafes we affirm that they are mad.
4. We change our opinion of others by their kindnefs or unkindnefs towards us. If he be my Patron and bounteous, he is wife, he is noble, his faults are but warts, his virtues are mountainous : but if he proves unkind, or rejedis our importunate fuit, then he is ill-natured, covetous, and his free meal is called gluttony : that which before we called
*S'. 4. OF HUMILirr. 117
civility, is now very drunkennefs, and all he fpeaks is flat and dull, and ignorant as a fwine. This indeed is unjufl towards others, but a good inftrument, if we turn the edge of it upon ourfelves. We ufe ourfelves ill, abufing ourfelves with falfe principles, cheating ourfelves with lies and pretences, ftealing the choice and ele(flion from our wills, placing vo- luntary ignorance in our underftandings, denying the deflres of the Spirit, fetting up a fadtion againfl every noble and juft delire ; the leafl of which becaufe we fhould refent up to reviling the injurious perfon, it is but reafon we fhould at leaft not flatter ourfelves with fond and too kind opinions.
5. Every day call to mind fome one of thy foulefl: fins, or the mofl fhameful of thy difgraces, or the indifcreeteft of thy ad:ions, or anything that did then mofl: trouble thee, and apply it to the prefent fwelling of thy fpirit and opinion, and it may help to allay it.
6. Pray often for his grace with all humility of gefl:ure and paflion of defire, and in thy devotion interpofe many aits of humility by way of confef- fion and addrefs to God, and reflection upon thyfelf.
7. Avoid great Offices and employments, and the noifes of worldly honour. For in thofe fl:ates many times fo many ceremonies and circumfliances will feem neceflary, as will defl:roy the fobriety of thy thoughts. If the number of thy fervants be fewer, and their obfervances lefs, and their reverences lefs folemn, poflibly they will feem lefs than thy dignity : and if they be fo much and fo
many, it is likely they will be too ti Jgoms!^^'"'' '^''''' ^^" bi? for thy fpirit. *And here be oiim enim Magiftratus
° •' ^ per iuirragia labis lata
thou very careful, lefl thou be cieabantur': piut.
1 1 8 OF HUMiL irr. C. 2 .
abufed by a pretence that thou wouldft ufe thy great dignity as an opportunity of doing great good. For fuppofing it might be good for others, yet it is not good for thee : they may have encouragement in noble things from thee, and by the fame inftru- ment thou mayeft thyfelf be tempted to pride and vanity. And certain it is God is as much glorified by thy example of humility in a low or temperate condition, as by thy bounty in a great and dang- erous.
8. Make no reflex a(5ts upon thy own humility, nor upon any other grace with which God hath en- riched thy foul. For iince God oftentimes hides from his Saints and Servants the fight of thofe ex- cellent things by which they fliine to others (though the dark fide of the Lantern be toward themfelves) that he may fecure the grace of humility ; it is good that thou do fo thyfelf: and if thou beholdefl: a grace of God in thee, remember to give him thanks for it, that thou mayeft not boaft in that which is none of thy own : and confider how thou haft fuUied it, by handling it with dirty fingers, with thy own im- perfedions, and with mixture of unhandfome cir- cumftances. Spiritual pride is very dangerous, not only by reafon it fpoils fo many graces by which we drew nigh unto the Kingdom of God, but alfo be- caufe it fo frequently creeps upon the fpirit of holy perfons. For it is no wonder for a Beggar to call himfelf poor, or a drunkard to confefs that he is no fober perfon : but for a holy perfon to be humble, for one whom all men efteem a Saint, to fear left himfelf become a Devil, and to obferve his own danger, and to difccrn his own infirmities, and make
S. 4-. OF HUM I LIT r. 119
difcovery of his bad adherences, is as hard as for a Prince to fubmit himfelf to be guided by Tutors, and make himfelf fubjecfl to difcipHne like the mean- eft of his fervants.
9. Often meditate upon the effefts of Pride on one fide, and Humility on the other. Firft, That Pride is like a Canker, and deflroys the beauty of the fairefl flowers, the moft excellent gifts and graces ; but Humility crowns them all. Secondly, That pride is a great hindrance to the perceiving the things of God ; and Humility is an
11 . , . ^ P Matth. II. 25.
excellent preparative and mitrument 01 fpiritual wifdom. Thirdly, That Pride hinders the acceptation of our prayers ; but Humility pierceth the clouds, and will not depart till the mojl High jhall re- gard. Fourthly, That Humility is but a fpeaking truth, and all Pride is a lie. Fifthly, that Humi- lity is the moft certain way to real honour, and Pride is ever afl^ronted or defpifed. Sixthly, That Pride turned Lucifer into a Devil, and Humility exalted the Son of God above every Name, and placed him eternally at the right hand of his Father. Seventhly, That God rejijleth the proud, profeffing open defiance and hoftility againft fuch ^"^^^ ^' perfons ; but giveth grace to the humble : * Grace and pardon, * remedy and relief againft mifery and opprefiion, * content in all conditions, * tranquillity of fpirit, * patience in afflidiions, * love abroad, * peace at home, * and utter freedom from conten- tion and * the fin of cenfuring others * and the trouble of being cenfured themfelves. For the humble man will not judge his brother for the mote in his eye, being more troubled at the beam in his own
I20 OF HUMILirr. C. 2.
eye ; and is patient and glad to be reproved, becaufe himfelf hath caft the firft ftone at himfelf, and there- fore wonders not that others are of his mind.
John 13. 15. 10. Remember that the bleifed Sa- viour of the world hath done more to prefcribe, and tranfmit, and fecure t/iis grace than any other ; his whole life being a great continued example of humi- lity, a vail: defcent from the glorious bofom of his Fa- ther to the womb of a poor maiden, to the form of a fervant, to the miferies of a finner, to a life of labour, to a flate of poverty, to a death of malefactors, to the grave of death, and the intolerable calamities which we deferved : and it were a good delign, and yet but reafonable, that we fliould be as humble in the midft of our greatefl: imperfecftions and bafefl: fins, as Chrift was in the midft of his fulnefs of the Spirit, great wifdom, perfed life, and moft admirable vir- tues.
1 I . Drive away all flatterers from thy company, and at no hand endure them ; for he that endures himfelf fo to be abufed by another, is not only a fool for entertaining the mockery, but loves to have his own opinion of himfelf to be heightened and cherifhed.
12. Never change thy employment for the fud- den coming of another to thee : But if modefty per- mits or difcretion, appear to him that vifits thee the fame that thou wert to God and thyfelf in thy pri- vacy. But if thou wert walking or fleeping, or in any other innocent employment or retirement, fnatch not up a book to feem ftudious, nor fall on thy knees to feem devout, nor alter anything to make him be- lieve thee better employed than thou wert.
6*. 4. OF HUMILirr. 121
13. To the fame purpofe it is of great ufe that he who would preferve his humiHty, fhould choofe fome fpiritual perfon to whom he fliall oblige himfelf to difcover his very thoughts and fancies, every a(5l of his, and all his intercourfe with others in which there may be danger ; that by fuch an opennefs of fpirit he may expofe every blaft of vain-glory, every idle thought, to be chaftened and leiTened by the rod of fpiritual difcipline : and he that fhall find himfelf tied to confefs every proud thought, every vanity of his fpirit, will alfo perceive they muft not dwell with him, nor find any kindnefs from him : and befides this, the nature of pride is fo fhameful and unhandfome, that the very difcovery of it is a huge mortification and means of fuppreffing it. A man would be afliamed to be told that he enquires after the faults of his laft Oration or adtion on pur- pofe to be commended : and therefore when the man fhall tell his fpiritual Guide the fame fhameful ftory of himfelf, it is very likely he will be hum- bled, and heartily aOiamed of it.
14. Let every man fuppofe what opinion he fhould have of one that fliould fpend his time in playing with drum-fi:icks and cockle-fhells, and that fhould wran- gle all day long with a little boy for pins, or fhould ftudy hard and labour to cofen a child of his gauds ; and who would run into a river deep and dangerous with a great burden upon his back, even then when he were told of the danger, and earneflly importuned not to do it ? and let him but change the Inflances and the perfon, and he fhall find that he hath the fame reafon to think as bad of himfelf, who pur- fues trifles with earneflnefs, fpending his time in
122 OF HUMILirr. C.2.
vanity, and his labour for that which profits 7iot ; who knowing the laws of God, the rewards of virtue, the curfed confequents of fin, that it is an evil fpirit that tempts him to it, a Devil, one that hates him, that longs extremely to ruin him, that it is his own deftrudion that he is then working, that the plea- fures of his lin are bafe and brutiili, unfatisfying in the enjoyment, foon over, fhameful in their ftory, bitter in the memory, painful in the eifed: here, and intolerable hereafter, and for ever ; yet in defpite of all this, he runs fooliflily into his fin and his ruin, merely becaufe he is a fool, and winks hard, and rufhes violently like a horfe into the battle, or like a madman to his death. He that can think great and good things of fuch a perfon, the next ftep may court the rack for an inflrument of pleafure, and ad- mire a fwine for wifdom, and go for counfel to the prodigal and trifling graffliopper.
After the ufe of thefe and fuch like inftruments and confiderations, if you would try how your foul is grown, you fliall know that humility, like the root of a goodly tree, is thrufl very far into the ground, by thefe goodly fruits which appear above ground.
Signs of Humility.
I . The humble man trufls not to his own difcre- tion, but in matters of concernment relies rather upon the judgment of his friends, counfellors, or fpiritual guides. 2. He does not pertinacioufly pur- fue the choice of his own will, but in all things lets God choofe for him, and his Superiors in thofe things
s. 4- oFiHUMiLrrr. 123
which concern" them. 3. He does not murmur againft commands. 4. He is not inquilitive into the reafonablenefs of indifferent and innocent com- mands, but believes their command AlTai commanda Chi to be reafon enough in fuch cafes ^bbi diice aifaggio. to exad: his obedience. 5. He hves according to a rule, and with compliance to public cuftoms, with- out any affectation or lingularity. 6. He is meek and indifferent in all accidents and chances. 7. He patiently bears injuries. 8. He is vemm humiiem pati- always unfatisfied in his own con- ^"^'^ oikndit, s. ukr. dudl, refolutions and counfels. 9. He is a great lover of good men, and a praifer of wife men, and a cenfurer of no man. 10. He is modeft in his fpeech, and referved in his laughter. 1 1 . He fears when he hears himfelf commended, left God make another judgment concerning his adiions than men do. 12. He gives no pert or fancy anfwers when he is reproved, whether juflly or unjuftly. 13. He loves to fit down in private, and if he may he refufes the temptation of offices and new honours. 14. He is ingenuous, free and open in his anions and difcourfes. 15. He mends his fault, and gives thanks when he is admonifhed. 16. He is ready to do good offices to the murderers of his fame, to his flanderers, backbiters and detractors, as Chrifl wafhed the feet o^ Judas, ly. And is contented to be fufpecfted of Indifcretion, fo before God he may be really innocent, and not offenfive to his neigh- bour, nor wanting to his juft and prudent interefl.
124 OF MODESrr. C. 2.
SECT. V.
Of Modejiy.
ODESTY is the appendage of Sobriety, and is to Chaftity, to Temperance, and to Humility, as the fringes are to a garment. It is a grace of God that moderates the over-adlive- nefs and curiofity of the mind, and orders the paf- lions of the body, and external ad:ions, and is di- re(5lly oppofed to Curiofityy to Boldnefs, to Undecency. The practice of Modefly confifts in thefe following Rules.
iZa-xr^^otriyr,. AB s ttfid dutics of Modefly as it is oppofed
to Curiofity.
' I . Enquire not into the fecrets of God, but be content to learn thy duty accord- ing to the quality of thy perfon or employment : that is plainly, if thou beeft not concerned in the conduct of others ; but if thou beeft a teacher, learn it fo as may beft enable thee to difcharge thy office. God's commandments were proclaimed to all the world, but God's counfels are to himfelf and to his fecret ones, when they are ad- mitted within the veil.
2. Enquire not into the things which are too hard
Q^i fcrutator eft Ma- for thcc, but Icam modcftly to know ib'^^'lT""'^^" thy infirmities and abilities; and
AL;-n, ipx^Tos 4>,xo^o4>srv, raife not thy mind up to enquire â– ,ri( (x^i [^cra ykp ro yiycLi luto mylteries oi btate, or the le-
S. s- OF MODESTT. 125
crets of government, or difficulties °^"^^9e»5)?, ok i^t. 9£x^«< Theological, if thy employment t<*. Aman.iib. i.cap.26. really be, or thy underftanding ^^^^ ^ be judged to be, of a lower rank, tum opus eft lapiat. Lac-
3. Let us not enquire into the
affairs of others that concern us not, but be bufied within ourfelves and our own fpheres ; ever remem- bering that to pry into the adtions or interefls of other men not under our charge may minifter to pride, to tyranny, to uncharitablenefs, to trouble, but can never confift with modefty, unlefs where duty or the mere intentions of charity and relation do warrant it.
4. Never liften at the doors or windows: for be- fides that it contains in it danger EccIus. 7. 21. and a fnare, it is alfo an invading my ^^no b 'ufcT, nf oS^^^^ neighbour's privacy, and a laying '" ^^"^'' ^^^â„¢'-
that open which he therefore enclofed that it might not be open. Never afk what he carries covered fo curioufly ; for it is enough that it is covered curi- oufly. Hither alfo is reducible that we never open letters without public authority, or reafonably pre- fumed leave, or great neceffity, or charity.
Every man hath in his own life lins enough, in his own mind trouble enough, in his own fortune evils enough, and in performance of his offices fail- ings more than enough to entertain his own inquiry : fo that curiofity after the affairs of others cannot be without envy and an evil mind. What is it to me if my Neighbour's Grandfather were a Syrian or his Grandmother illegitimate, or that another is in- debted five thoufand pounds, or whether his wife be expenfive ? But commonly curious perfons or (as
126 OF MODESrr. C. 2.
the Apoille's phrafe Is) bufy-bodies are not felicitous or inquifitive into the beauty and order of a well- governed family, or after the virtues of an excellent perfon; but if there be anything for which men keep locks and bars, and porters, things that blufh to fee the light, and either are fhameful in manners, or private in nature, thefe things are their care and their buii- nefs. * But if great things will fatisfy our inquiry, the courfe of the Sun and Moon, the fpots in their faces, the Firmament of Heaven and the fuppofed Orbs, the ebbing and flowing of the Sea, are work enough for us : or if this be not, let him tell me whether the number of the ftars be even or odd, and when they began to be fo ; fince fome ages have difcovered new ftars which the former knew not, but might have feen if they had been where now they are fixed. * If thefe be too troublefome, fearch lower, and tell me why this turf this year brings forth a Daify, and the next year a Plantain ; why the Apple bears his feed in his heart, and Wheat bears it in his head : let him tell why a graft taking nourifhment from a crab-flock fliall have a fruit more noble than its nurfe and parent : let him fay why the befl of oil is at the top, the beft of wine in the middle, and the befl of honey at the bottom, otherwife than it is in fome liquors that are thinner, and in fome that are thicker. But thefe things are not fuch as pleafe Bufy-bodies ; they mufl feed upon Tragedies, and flories of misfortunes, and crimes : and yet tell them ancient flories of the ra- vifhment of chafle maidens, or the debauchment of nations, or the extreme poverty of learned perfons, or the perfecutions of the old Saints, or the changes
S. 5. OF MODESrr. 127
of government, and fad accidents happening in Royal families amongfl the Arfacidce, the Cccfars, the Ptolemies, thefe were enough to fcratch the itch of knowing fad ftories ; but unlefs you tell them fomething fad and new, fomething that is done within the bounds of their own knowledge or rela- tion, it feems tedious and unfatisfying ; which fhows plainly it is an evil fpirit : envy and idlenefs married together, and begot curiofity. Therefore Plutarch rarely well compares curious and inquifitive ears to the execrable gates of cities, out of which only Malefadlors and Hangmen and Tragedies pafs, no- thing that is chafte or holy. * If a Phyfician fhould go from houfe to houfe unfent for, and enquire what woman hath a cancer in her bowels, or what man hath a fiftula in his colic-gut, though he could pre- tend to cure it, he would be almoft as unwelcome as the difeafe itfelf : and therefore it is inhuman to enquire after crimes and difafters without pretence of amending them, but only to difcover them. We are not angry with Searchers and Publicans when they look only on public merchandife ; but when they break open trunks, and pierce velTels, and unrip packs, and open fealed letters.
Curiofity is the dired: incontinency of the fpirit ; and adultery itfelf in its principle is many times nothing but a curious inquifition after, and envy of another man's enclofed pleafures : and there have been many who refufed fairer objecfls that ^they might ravifh an enclofed woman from her retire- ment and fmgle polfeiTor. But thefe inquifitions are feldom without danger, never without bafenefs ; they are neither juft, nor honeft, nor delightful, and
128 OF MODESrr. C. 2.
very often ufelefs to the curious enquirer. For men ftand upon their guards againfl: them as they fecure their meat againfh Harpies and Cats, laying all their counfels and fecrets out of their way ; or as men clap their garments clofe about them when the fearching and fancy winds would difcover their na- kednefs : as knowing that what men willingly hear, they do willingly fpeak of. Knock therefore at the door before you enter upon your neighbour's pri- vacy ; and remember that there is no difference be- tween entering into his houfe, and looking into it.
f.\c-xivn. ABs of Modejiy as it is oppofed to
Boldnefs.
1 . Let us always bear about us fuch impreffions of reverence and fear of God as to tremble at his voice, to exprefs our apprehenfions of his greatnefs in all great accidents, in popular judgments, loud thunders, tempefts, earthquakes ; not only for fear of being fmitten ourfelves, or that we are concerned in the accident, but alfo that we may humble our- felves before his Almightinefs, and exprefs that infi- nite diflance between his infinitenefs and our weak- neffes, at fuch times efpecially when he gives fuch vifible arguments of it. He that is merry and airy afliore, when he fees a fad and a loud tempeft on the fea, or dances briikly when God thunders from Heaven, regards not when God fpeaks to all the world, but is poffeffed with a firm immodefly.
2. Be reverend, modeft and referved in the pre- fence of thy betters, giving to all according to their quality, their titles of honour, keeping diftance.
S. 5. OF MODESrr. 129
fpeaking little, anfwering pertinently, not interpof- ing without leave or reafon, not anfwering to a queftion propounded to another ; and ever prefent to thy fuperiors the faireft fide of thy difcourfe, of thy temper, of thy ceremony, as being afhamed to ferve excellent perfons with unhandfome intercourfe.
3. Never lie before a King, or a great perfon, nor ftand in a lie when thou art accufed, nor offer to juf- tify what is indeed a fault, but ^ t^ . v
•' ' Qjiem Deus tegit vere-
modeftly be afhamed of it, afk cundiie paiiio, hujus ma-
- culas hominibus non of-
pardon and make amends. tendk.
TVT 1- /L r ^1 r i_ ^ Maimon. Can. Eth.
4. JNever boait 01 thy lin, but ~ , ^
' J ' Tlpairovaya.tJaivave.fJiafTnrov,
at leaff lay a veil upon thy naked- ^^^'-^^p"" ^' '^''^x'^va.. Meiiff.
r -I n 1 111 Obftare primum eft velle
nels and iname, and put thy hand neciabivia; before thine eyes, that thou mayeft ^"ptLtdfStl "°"'= have this beginninp; of repentance, ^^"^'^- ^'^â–
. .. 1 r 1 1/1 AChione faltem vel ab
to believe thy lin to be thy Ihame. Heiide difce pudorem,
r? U J.I, J. UT n^ J. A. 'L' Abfcondunt fpurcas hsec
For he that blulheS not at his monumentalupas.
crime, but adds fhameleffnefs to his ^^'''- ^- 'â– ^^'s- 3S- ihame, hath no inftrument left to reftore him to the hopes of virtue.
5. Be not confident and affirmative in an uncer- tain matter, but report things modeftly and tempe- rately according to the degree of that perfuafion which is or ought to be begotten in thee by the effi- cacy of the authority, or the reafon inducing thee.
6. Pretend not to more knowledge than thou haft, but be content to feem ignorant
1 n 1 1 Ecclus, 3. 25.
where thou art, left thou beefl either brought to fhame, or retirefl into fhameleff- nefs.
K
130
OF MODESrr. C. 2.
Ko.^.'r.c. aJr^-, or ^^^ of Modefiy as it is oppofed to v.itfiitna.. JJndecency.
In your prayers, in Churches and places of Reli- gion ufe reverent poftures, great attention, grave ce- remony, the loweft geftures of humility, remember- ing that we fpeak to God in our reverence to whom we cannot poffibly exceed ; but that the expreflion of this reverence be according to law or cuflom, and the example of the moft prudent and pious perfons : that is, let it be the beft in its kind to the beft of eilences.
2. In all public meetings, private addrefTes, in dif- courfes, in journeys, ufe thofe forms of falutation, re- verence and decency, which the cuftom prefcribes, and is ufual amongft the moft fober perfons ; giving honour to whom honour belongeth, taking place of none of thy betters, and in all cafes of queftion con- cerning civil precedency giving it to any one that will take it, if it be only thy own right that is in queflion.
3. Obferve the proportion of aifecilions in all meet- ings and to all perfons : be not merry at a funeral, nor fad upon a feftival ; but rejoice with them that rejoice, and weep with the?7i that weep.
4. Abftain from wanton and diflblute laughter, petulant and uncomely jefts, loud talking, jeering, and all fuch adtions which in civil account are called undecencies and incivilities.
5. Towards your parents ufe all modefty of duty and humble carriage ; towards them and all your kindred be fevere in the modefties of chaflity ; ever fearing left the freedoms of natural kindnefs fliould
S. 5. OF MODESrr. 131
enlarge into any neighbourhood of unhandfomenefs. For all incefbuous mixtures, and all circumftances and degrees towards it, are the higheft violations of mo- defty in the world : for therefore Inceft is grown to be fo high a crime, efpecially in the laft periods of the world, becaufe it breaks that reverence which the confent of all nations, and the feverity of human laws hath enjoined towards our parents and nearefl kindred, in imitation of that law which God gave to the Jews in profecution of Modefty in this inflance.
6. Be a curious obferver of all thofe things which are of good report, and are parts of
Philip. 4.. 8.
public honefty. For public fame, and thefentence of prudent and public perfons, is the mea- fure of good and evil in things indifferent : and cha- rity requires us to comply with thofe fancies and affe(5tions which are agreeable to nature, or the ana- logy of virtue, or public laws, or old cuftoms. It is againfl Modefty for a woman to marry a fecond huf- band as long as fhe bears a burthen by the iirft, or to admit a fecond love while her funeral tears are not wiped from her cheeks. It is againft public honefty to do fome ..fveHt^'tat;?; t lawful adions of privacy in pub- 'â– ?^"^' ^' memini, fomice
^ •' ^ ^ nma patet. Mart.
lie theatres, and therefore in fuch cafes retirement is a duty of Modefty.
7. Be grave, decent and modeft in thy clothing and ornament : never let it be above thy condition, not always equal to it, never light or amorous, never difcovering a nakednefs through a thin veil, which thou pretendeft to hide, never to lay a fnare for a Soul; but remember what becomes a Chriftian, pro- fefling holinefs, chaftity, and the difcipline of the
132 OF MODESTT. C. 2.
holy ye/us : and the firfl eiFed: of this let your fer- vants feel by your gentlenefs and aptnefs to be pleafed 'r,.for..^,.„nf • r ^ with their ufual diligence, and or-
1 uta lit oinatnx : oui quae o '
lauriatora dinarv condu^l. For the man or
Unguibus, et rapta bra- "^ .
chia figit acu. woHian that is drened with anger
Devovet, et tangit* Do- ... • i i
mins caput ilia, fimui- and impatience, wears pride under Pioratad invifas fangui- their robes and immodefty above. noienta comas. o-vU. g. Hither alfo is to be reduced fingular and aifeded walking, proud, nice and ridi- culous gefhures of body, painting and lafcivious dreffings : all which together God reproves by the Prophet, T/ie Lord faith, Becaufe the daughters of Sion are haughty and walk with f retched forth necks and wanton eyes, walking and mincing as they go, and make a tinkling with their feet. Therefore, the Lord will f mite her with a fcab of the crown of the head, and will take away the bravery of their tinkling ornaments. And this duty of modefty in this inftance is expreffly enjoined to all Chrifliian women by S . Paul, That women adorn themfehes in modefi apparel with fl:)amef ace dnefs and fobriety, not with broidered hair, or gold, or pearl, or coflly array, but (which becometh women pfofefjing god- linefsj with good works.
9. As thofe meats are to be avoided which tempt our ftomachs beyond our hunger ; fo alfo fhould pru- dent perfons decline all fuch fpediacles, relations. Theatres, loud noifes and outcries which concern us not, and are befides our natural or moral intereft. Our fenfes fhould not, like petulant and wanton Girls wander into Markets and Thea-
CEdipum cunofitas in • i • n
extremas conjecit calami- trCS WltflOUt JUlt employment ; but
when they are fent abroad by rea-
^S*. 5. OF MODESrr. T33
fon, return quickly with their errand, and remain modeftly at home under their guide, till they be fent again.
10. Let all perfons be curious in obferving Mo- defty towards themfelves in the handfome treating their own body, and fuch as are in their power, whe- ther living or dead. Againfl this rule they offend who expofe to others their own, or pry into others' nakednefs beyond the limits of neceffity, or where a leave is not made holy by a permiffion from God. It is alfo faid that God was pleafed to work a miracle about the body of Epiphanius, to reprove the immo- deft curiolity of an unconcerned perfon who pried too near, when charitable people were compofing it to the grave. In all thefe cafes and particulars, al- though they feem little, yet our duty and concern- ment is not little. Concerning which I ufe the words of the fon of Sir achy He that defpifeth little things Jhall perijh by little and little.
SECT. VI.
Of Contentednefs in all EJiates and Accidents.
)IRTUES and Difcourfes are like Friends, neceffary in all fortunes ; but thofe are the befl which are Friends in our fadneffes, and fupport us in our forrows and fad accidents : and in this fenfe, no man that is virtuous can be friendlefs ; nor hath any man reafon to complain of the Divine Providence, or accufe the public diforder of things, or his own infelicity, iince God hath appointed one
134 OF CONTENTEDNESS. C. 2.
remedy for all the evils in the World, and that is a contented fpirit : For this alone makes a man pafs through fire, and not be fcorched ; through Seas, and not be drowned ; through hunger and nakednefs, and want nothing. For lince all the evil in the world confifts in the difagreeing between the object and the appetite, as when a man hath what he delires not, or delires what he hath not, or defires amifs ; he that compofes his fpirit to the prefent accident, hath va- riety of inftances for his virtue, but none to trouble him, becaufe his defires enlarge not beyond his pre- fent fortune : and a wife man is placed in the variety of chances, like the Nave or Centre of a wheel in the midft of all the circumvolutions and changes of pof- ture, without violence or change, fave that it turns gently in compliance with its changed parts, and is indifferent which part is up and which is down ; for there is fome virtue or other to be exercifed whatever happens, either patience or thankfgiving, love or fear, moderation or humility, charity or contentednefs, and they are every one of them equally in order to his great end and immortal felicity : and beauty is not made by white or red, by black eyes and a round face, by a ftraight body and a fmooth fkin ; but by a pro- portion to the fancy. No rules can make amiability, our minds and apprehenlions make that ; and fo is our felicity: and we may be reconciled to poverty and a low fortune, if we fuifer contentednefs and the grace of God to make the proportion. For no man is poor that does not think himfelf fo : But if in a full fortune with impatience he defires more, he proclaims his wants and his beggarly condition. But becaufe this grace of Contentednefs was the fum of all the old
^S*. 6. OF CONTENTEDNESS. 135
moral Philofophy, and a great duty ^on faaa tibi eft, n in Chriftianity, and of moil uni- diffimuks, injuria. verfal ufe in the whole courfe of our lives, and the only inftrument to eafe the burthens of the world and the enmities of fad chances, it will not be amifs to prefs it by the proper arguments by which God hath bound it upon our fpirits, it being faftened by Reafon and Religion, by duty and intereft, by neceffity and conveniency, by example, and by the proportion of excellent rewards, no lefs than peace and felicity.
I. Contentednefs in all eftates is a duty of Reli- gion ; it is the great reafonablenefs of complying with the Divine Providence which governs all the world, and hath fo ordered us in the adminiflration of his great Family. He were a ftrange fool that fhould be angry becaufe Dogs and Sheep need no fhoes, and yet himfelf is full of care to get fome. God hath fupplied thofe needs to them by natural provifions, and to thee by an artificial : for he hath given thee reafon to learn a trade, or fome means to make or buy them, fo that it only differs in the manner of our provifion ; and which had you rather want, fhoes or Reafon ? And my patron that hath given me a Farm is freer to me than if he gives a loaf ready baked. But however all thefe gifts come from him, and therefore it is fit he fhould difpenfe them as he pleafes ; and if we murmur here, we may at the next melancholy be troubled that God did not make us to be angels or Stars. For if that which we are or have do not con- tent us, we may be troubled for everything in the world which is befides our being or our poffeflions.
God is the mafler of the fcenes, we mufl not choofe which part we fhall a(5l; it concerns us only to be care-
136 OF CONTENTEDNESS. C. 2
fill that we do it well, always faying, Ifthispleafe God,
Li t.dt, r. 0s. t'^'v, ^^^ it b^ ^^ it is : and we who pray ToDro ^Evi^flo;. ^j^^^ God's wiU may be done in
Earth as it is in Heaven, muft remember that the An- gels do whatfoever is commanded them, and go wherever they are fent, and refufe no circumftances : and if their employment be croffed by a higher de- cree, they lit down in peace and rejoice in the event ; and when the Angel of jfudea could not prevail in behalf of the people com- mitted to his charge, becaufe the Angel of Ferfia op- pofed it, he only told the ftory at the command of God and was as content, and worfliipped with as great an ecftafy in his proportion, as the prevailing Spirit. Do thou fo likewife: keep the ftation where God hath placed you, and you fhall never long for things with- out, but lit at home feafting upon the Divine Provi- dence and thy own reafon, by which we are taught that it is necellary and reafonable to fubmit to God.
For, is not all the world God's family ? Are not we his creatures ? Are we not as clay in the hand of the Potter ? Do we not live upon his meat, and move by his Hrength, and do our work by his light ? Are we anything but what we are from him ? And Ihall there be a mutiny among the flocks and herds, becaufe their Lord or their Shepherd choofes their paftures, and fuffers them not to wander into Deferts and unknown ways ? If we choofe, we do it fo fooliflily that we cannot like it long, and moll commonly not at all : but God, who can do what he pleafe, is wife to choofe fafely for us, affectionate to comply with our needs, and powerful to execute all his wife decrees. Here therefore is the wifdom of the contented man, to let
S.6. OF CONTENTEDNESS. 137
God choofe for him : for when we have given up our wills to him, and ftand in that ftation of the battle where our great General hath placed us, our fpirits muft needs reft while our conditions have for their fecurity the power, the wifdom, and the charity of God.
2. Contentednefs in all accidents brings great peace of fpirit, and is the great and only inftrument of tem- poral felicity. It removes the fting from the acci- dent, and makes a man not to depend upon chance and the uncertain difpofitions of men for his well-being, but only on God and his own Spirit. We ourfelves make our fortunes good or bad ; and when God lets loole a Tyrant e" t« a^aSoV eixEi?, w^^pA «-
r 1 r r avrovXa0B. Arrian. Ep.
upon US, or a licknels, or icorn, or a leffened fortune, if we fear to die, or know not to be patient, or are proud, or covetous, then the calamity fits heavy on us. But if we know how to manage a noble principle, and fear not Death fo much as a dif- honeft a<flion, and think impatience a worfe evil than a Fever, and Pride to be the biggefl difgrace, and po- verty to be infinitely defirable before the torments of covetoufnefs ; then we who now think vice to be fo eafy, and make it fo familiar, and think the cure fo impoffible, fhall quickly be of another mind, and reckon thefe accidents amongfl things eligible.
But no man can be happy that hath great hopes and great fears of things without, and events depending upon other men, or upon the chances of Fortune. The rewards of virtue are certain, and our provifions for our natural fupport are certain, or if we want meat till we die, then we die of that difeafe, and there are many worfe than to die with an atrophy or Con lump-
138 OF CONTENTEDNESS. C. 2.
tion, or unapt and coarfer nourifhment. But he that fufFers a tranfporting paffion concerning things within the power of others, is free from forrow and amaze- ment no longer than his enemy fliall give him leave ; and it is ten to one but he fhall be fmitten then and there where it fhall moft trouble him : for fo the Ad- der teaches us where to ftrike, by her curious and fear- ful defending of her head. The old Stoics when you told them of a fad flory, would ftill anfwer n Trpog fxe ; What is that to me ? Yes, for the Tyrant hath fen- tenced you alfo to prifon. Well, what is that ? He will put a chain upon my leg, but he cannot bind my foul. No : but he will kill you. Then I'll die. If prefently, let me go, that I may prefently be freer than himfelf : but if not till anon or to-morrow, I will dine firft, or fleep, or do what reafon and nature calls for, as at other times. This in Gentile Philofophy is the
Phil. 4. II. 12. fame with the difcourfe of S. Pauly I
I Tim. 6. 6. have teamed in whatfoever Jiate I am
^ ' ^^' ^' therewith to be content. I know both how
to be abafed, and Ikiiow how to abound : everywhere and
„, . , , iji all thinois latn infiruBed, both how
Chi bene mal non puo o y '
foffrir, a grand honor non tO be full and tO bc hungry, both tO
abound andfuffer need. We are in the world like men playing at Tables, the chance is not in our power, but to play it is ; and when it is fallen we muft manage it as we can ; and let nothing trouble us, but when we do a bafe acflion, or fpeak like a fool, or think wickedly: thefe things God hath put into our powers; but concerning thofe things which are wholly in the choice of another, they can- not fall under our deliberation, and therefore neither are they fit for our pafhons. My fear may make me
-S*. 6. OF CONTENTEDNESS. 139
miferable, but it cannot prevent what another hath in his power and purpofe : and profperities can only be enjoyed by them who fear not at all to lofe them, fince the amazement and paffion concerning the future takes off all the pleafure of the prefent pofTeffion. Therefore, if thou haft loft thy land, do not alfo lofe thy conftancy : and if thou muft die a little fooner, yet do not die impatiently. For no chance is evil to him that is content, and to a man nothing miferable unlefs tt be unrea- fonable. No man can make another man to be his flave, unlefs he hath iirft enflaved himfelf to life and death, to pleafure or pain, to hope or fear : command thefe paflions, and you are freer than the Parthian Kings.
Injirtiments or Exercifes to procure Contentednefs.
Upon the ftrength of thefe premifes we may re- duce this virtue to prad:ice by its proper inftruments firft, and then by fome more fpecial confiderations or arguments of content.
I . When anything happens to our difpleafure, let us endeavour to take oif its trouble by turning it into fpiritual or artificial advantage, and handle it on that fide in which it may be ufeful to the defigns of Rea- fon. For there is nothing but hath a double handle, or at leaft we have two hands to apprehend it. When an enemy reproaches us, let us look on him as an im- partial relater of our faults, for he will tell thee truer than thy fondeft friend will ; and thou mayeft call them precious balms though they break thy heady and forgive his anger while thou makeft ufe of the plain-
HO OF CONTENTEDNESS. C. 2.
nefs of his declamation. T/ie ox when he is weary treads fur ejl : and if there be nothing elfe in the dif- grace but that it makes us to walk warily, and tread fure for fear of our enemies, that is better than to be flattered into pride and carelelTnefs. This is the cha- rity of Chriftian Philofophy, which expounds the i^vS^ of the Divine providence fairly, and reconciles us to it by a charitable conftrudlion : and we may as well refufe all phylic, if we confider it only asunplea- fant in the tafte ; and we may find fault with the rich valleys of Thafus, becaufe they are circled by fharp mountains : but fo alfo we may be in charity with every unpleafant accident, becaufe though it tafte bitter, it is intended for health and medicine.
If therefore thou falleft from thy employment in public, take fand:uary in an honeft retirement, being indifferent to thy gain abroad, or thy fafety at home. If thou art out of favour with thy Prince, fecure the favour of the King of Kings, and then there is no harm come to thee. And when Zeno Citienfs loft all his goods in a ftorm, he retired to the ftudies of Philofophy, to his fhort cloak, and a fevere life, and gave thanks to fortune for his profperous mifchance. When the north wind blows hard and it rains fadly, none but fools fit down in it and cry ; wife people defend themfelves againft it with a warm garment or a good fire and a dry roof: When a ftorm of a fad mifchance beats upon our fpirits, turn it into fome advantage by obferving where it can ferve another end, either of religion or prudence, of more fafety or lefs envy : it will turn into fomething that is good, if we lift to make it fo ; at leaft it may make us weary of the world's vanity and take off our confi-
^S*. 6. OF CONTENTEDNESS. 141
dence from uncertain riches, and make our fpirits to dwell in thofe regions where content dwells eflenti- ally. If it does any good to our fouls, it hath made more than fufficient recompenfe for all the temporal afHi(ftion. He that threw a ftone at a dog, and hit his cruel ilepmother, faid, that although he intended it otherwife, yet the ftone was not quite loft : and if we fail in the iirft delign, if we bring it home to another equally to content us, or more to profit us, then we have put our conditions paft the power of chance ; and this was called in the old Greek Co- medy, a being revenged on fortune by becoming Philo- fopherSf and turning the chance into reafon or reli- gion : for fo a man ihall overrule his ftars, and have a greater influence upon his own content than all the conftellations and planets of the firmament.
2. Never compare thy condition with thofe above thee ; but to fecure thy content, look upon thofe thoufands with whom thou wouldeft not for any in- tereft change thy fortune and condition. A foldier muft not think himfelf unprofperous, if he be not fuccefsful as the fon of Philip , or cannot grafp a for- tune as big as the Roman Empire. Be content that thou art not lefTened as was Pyrrhus: or if thou beeft, that thou art not routed like Crajfus : and when that comes to thee, it is a great profperity that thou art not caged and made a fpediacle like Bajazet, or thy eyes were not pulled out like Zedekiah'sy or that thou wert not flayed alive like Valetitinian. If thou ad- mireft the greatnefs of Xerxes, look alfo on thofe that digged the mountain Atho, or whofe ears and nofes were cut ofi\, becaufe the Heliefpont carried away the bridge. It is a fine thing (thou thinkeft) to be car^
142 OF CONTENTEDNESS. C. 2.
ried on men's fhoulders : but give God thanks that thou art not forced to carry a rich fool upon thy fhoulders, as thofe poor men do whom thou behold- eft. There are but a few Kings in mankind, but many thoufands who are very miferable, if compared to thee. However, it is a huge folly rather to grieve for the good of others, than to rejoice for that good which God hath given us of our own.
And yet there is no wife or good man that would change perfons or conditions entirely with any man in the world. It may be he would have one man's wealth added to himfelf, or the power of a fecond, or the learning of a third ; but ftill he would receive thefe into his own perfon, becaufe he loves that befl, and therefore efteems it beft, and therefore overvalues all that which he is before all that which any other man in the world can be. Would any man be Dives to have his wealth, or Judas for his office, or Saul for his kingdom, or Abfalo7n for his bounty, or Acht- tophel for his policy ? It is likely he would wifh all thefe, and yet he would be the fame perfon ftill. For every man hath defires of his own, and objedis juft fitted to them, without which he cannot be, un- lefs he were not himfelf. And let every man that loves himfelf fo well as to love himfelf before all the world, confider if he have not fomething for which in the whole he values himfelf far more than he can value any man elfe. There is therefore no reafon to take the fineft feathers from all the winged nation to deck that bird that thinks already fhe is more valu- able than any the inhabitants of the air. Either change all or none. Ceafe to love yourfelf beft, or
S,6. OF CONTENTEDNESS. 143
be content with that portion of being and blefling for which you love yourfelf fo well.
3. It conduces much to our content, if we pafs by thofe things which happen to our trouble, and con- Jider that which is pleajing and profperous, that by the reprefentation of the better, the worfe may be blotted out : and at the worft you have enough to keep you alive, and to keep up and to improve your hopes of Heaven. If I be overthrown in my fuit at law, yet my houfe is left me ftill and my land ; or I have a virtuous wife, or hopeful children, or kind friends, or good hopes. If I have loft one child, it may be I have two or three ftill left me. Or elfe reckon the hlejjings which already you have received, and therefore be pleafed in the change and variety of affairs to re- ceive evil from the hand of God as well as good. An- tipater of Tarfus ufed this art to fupport his forrows on his death-bed, and reckoned the good things of his paft life, not forgetting to recount it as a blefling, an argument that God took care of him, that he had a profperous journey from Cilicia to Athens. Or elfe
pleafe thy f elf with hopes of the fu- La fperanza e n pan de
ture : for we were born with this No^n Fmaie nunc, et oiim fadnefs upon us ; and it was a ^"^ ^"*' change that brought us into it, and a change may bring us out again. Harvef will 'A,:,,,p,i,,j,,,w,xoJ- come, and then every Farmer is rich, °'""^-
at leaf for a month or two. It may be thou art en- tered into the cloud which will bring a gentle ftiower to refrefti thy forrows.
Now fuppofe thyfelf in as great a fadnefs as ever did load thy fpirit, wouldft thou not bear it cheer-
144 OF CONTENTEDNESS. C. 2.
fully and nobly, if thou wert fure that within a cer- tain fpace fome ftrange excellent fortune would re- lieve thee, and enrich thee, and recompenfe thee fo as to overflow all thy hopes and thy defires and ca- pacities ? Now then, when a fadnefs lies heavy upon thee, remember that thou art a Chriflian deligned to the inheritance ofje/us : and what doft thou think concerning thy great fortune, thy lot and portion of eternity ? Doft thou think thou fhalt be faved or damned? Indeed if thou thinkeft thou fhalt perifh, I cannot blame thee to be fad, fad till thy heart-ftrings crack : but then why art thou troubled at the lofs of thy money ? what fhould a damned man do with money, which in fo great a fadnefs it is impoffible for him to enjoy ? Did ever any man upon the rack afBid; himfelf becaufe he had received a crofs anfwer from his miilrefs ? or call for the particulars of a purchafe upon the gallows ? If thou dofl really be- lieve thou fhalt be damned, I do not fay it will cure the fadnefs of thy poverty, but it will fwallow it up. * But if thou believefh thou fhalt be faved, confider, how great is that joy, how infinite is that change, how unfpeakable is the glory, how excellent is the recompenfe for all the fufferings in the world, if they were all laden upon the fpirit ? So that let thy con- dition be what it will, if thou confidereft thy own prefent condition, and comparefl it to thy future pof- fibility, thou canft not feel the prefent fmart of a crofs fortune to any great degree, either becaufe thou hafl a far bigger forrow, or a far bigger joy. Here thou art but a ftranger travelling to thy Country, where the glories of a kingdom are prepared for thee ; it is therefore a huge folly to be much afflided
S. 6. OF CONTENTEDNESS. 145
becaufe thou haft a lefs convenient Inn to lodge in by the way.
But thefe arts of looking backwards and forwards are more than enough to fupport the fpirit of a Chriftian : there is no man but hath bleffings enough in prefent pofteffion to outweigh the evils of a great affliction. Tell the joints of thy body, and do not accufe the univerfal providence for a lame leg, or the want of a finger, when all the reft is perfed:, and you have a noble Soul, a particle of Divinity, the image of God himfelf : and by the want of a finger you may the better know how to eftimate the remaining parts, and to account for every degree of the furviv- ing bleflings. Arijlippus in a great fuit at law loft a Farm, and to a Gentleman who in civility pitied and deplored his lofs, he anfwered, I have two Farms left ftill, and that is more than I have loft, and more than you have by one. If you mifs an office for which you ftood Candidate, then befides that you are quit of the cares and the envy of it, you ftill have all thofe excellencies which rendered you capable to re- ceive it, and they are better than the beft Office in the Commonwealth. If your eftate be lefTened, you need the lefs to care who governs the Province, whe- ther he be rude or gentle. I am crofTed in my jour- ney, and yet I fcaped robbers ; and I confider, that if I had been fet upon by Villains, I would have re- deemed that evil by this which I now fuffer, and have counted it a deliverance : or if I did fall into the hands of thieves, yet they did not fteal my land. Or I am fallen into the hands of Publicans and Sequef- trators, and they have taken all from me : what
L
146 OF CONTENTEDNESS. C. 2.
now ? let me look about me. They have left me the Sun and Moon, Fire and Water, a loving wife, and many friends to pity me, and fome to relieve me, and I can ftill difcourfe, and unlefs I lift they have not taken away my merry countenance, and my cheerful fpirit, and a good confcience : they ftill have left me the providence of God, and all the promifes of the Gofpel, and my Religion, and my hopes of Heaven, and my charity to them too ; and ftill I fleep and digeft, I eat and drink, I read and meditate, I can walk in my neighbour's pleafant fields, and fee the varieties of natural beauties, and delight in all that in which God delights, that is, in virtue and wifdom, in the whole creation, and in God himfelf. And he that hath i^o many caufes of joy, and fo great, is very much in love with forrow and peeviflmefs, who lofes all thefe pleafures, and choofes to fit down upon his little handful of thorns. Such a perfon were fit to bear Nero company in his funeral forrow for the lofs of one of Popped s hairs, or help to mourn for Le/bids fparrow : and becaufe he loves it, he de- ferves to ftarve in the midft of plenty, and to want comfort while he is encircled with bleflings.
4. Enjoy the prefent, whatfoever it be, and be not folicitous for the future: for if you
Quid fit futurum eras fu- .1 r . r .1 r ^
ge qusrere, et ^akc your foot irom the prelent
Ouem fors dierum cun- ftaudinP", and thruft it forward to-
que dabit, lucro o'
Appone. ward to-morrow's event, vou are in
Hor.l. i.Od.c). . . /,
a relllefs condition: it is like refuf- ing to quench your prefent thirfl by fearing you fhall want drink the next day. If it be well to-day, it is madnefs to make the prefent miferable by fearing it may be ill to-morrow ; when your belly is full of
S.6. OF CONTENTEDNESS. 147
to-day's dinner to fear you {hall want the next day's fupper : for it may be you ihall not, and then to what purpofe was this day's afflidiion ? But if to- morrow you fhall want, your for- p^^^ens futuH tempoHs row will come time enoueh, ^^,^'^.'"^,
o ' Laliginosa nocre premit
though you do not haften it : let P^^^,
- . -11 • 1 Ridetque,fi mortalis ultra
your trouble tarry till its own day Fas trepidet : quod adeft
comes. But if it chance to be ill Componere jequus,
to-day, do not increafe it by the Hor.i.^. od.2.9. ^
'' ^ "^ To yap <r«,ocEpov fx.s\ii fxot,
care of to-morrow. Enjoy the blef- rh raZp^ov rk oTJev ; fings of this day, if God fends them, and the evils of it bear patiently and fweetly : for this day is only ours, we are dead to yefterday, and we are not yet born to the morrow. He therefore that enjoys the prefent, if it be good, enjoys as much as is poffible : and if only that day's trouble leans upon him, it is iingular and finite. Sufficient to the day (faid Chrifl) is the evil thereof . Sufficient but not intolerable. But if we look abroad and bring into one day's thoughts the evil of many, certain and uncertain, what will be and what will never be, our load will be as intolerable as it is unreafonable. To reprove this inflrument of difcontent, the Ancients feigned that in Hell ftood a man twifling a rope of Hay, and flill he twifted on, fuffering an Afs to eat up all that was finifhed : fo miferable is he who thrufts his paffions forwards towards future events, and fuifers all that he may enjoy to be loft and devoured by folly and inconli- deration, thinking nothing fit to be enjoyed but that which is not, or cannot be had. Juft fo many young perfons are loath to die, and therefore defire to live to old age, and when they are come thither, are troubled that they are come to that ftate of life, to
148 OF CONTENTEDNESS. C. 2.
which, before they were come, they were hugely afraid they fhould never come.
5. Let us prepare our minds againft changes, al- ways expecting them, that we be not furprifed when they come : For nothing is fo great an enemy to tran- quillity and a contented fpirit, as the amazement and confulions of unreadinefs and inconlideration : and when our fortunes are violently changed, our fpirits are unchanged, if they always ftood in the Suburbs and expectation of forrows. O Death, how bitter art thou to a man that is at reji in his pojfejjions ! And to the rich man who had promifed to himfelf eafe and fulnefs for many years, it was a fad arreft, that his Soul was furprifed the firft night : but the Apoflles, who every day knocked at the gate of death, and looked upon it continually, went to their Martyrdom in peace and evennefs.
6. Let us often frame to ourfelves and reprefent to our coniiderations the images of thofe bleffings we have, juft as we ufually underftand them when we want them. Confider how defirable health is to a fick man, or liberty to a prifoner ; and if but a fit of the toothache feizes us with violence, all thofe trou- bles which in our health afflid;ed us difband in- ftantly and feem inconliderable. He that in his health is troubled that he is in debt, and fpends lleep- lefs nights, and refufes meat becaufe of his infe- licity, let him fall into a fit of the Stone or a high Fever, he defpifes the arreft of all his firft troubles, and is as a man unconcerned. Remember then that God hath given thee a blefting, the want of which is infinitely more trouble than thy prefent debt or po- verty or lofs ; and therefore is now more to be va-
S. 6. OF CONTENTEDNESS. 149
lued in the pofTeffion, and ought to outweigh thy trouble. The very privative bleffings, the bleflings of immunity, fafeguard, Uberty and integrity which we commonly enjoy, deferve the thankfgiving of a whole life. If God ihould fend a Cancer upon thy face or a Wolf into thy fide, if he ihould fpread a crufl of Leprofy upon thy ikin, what wouldfl thou give to be but as now thou art ? Wouldft thou not on that condition be as poor as I am, or as the meanefl: of thy brethren ? Would you not choofe your prefent lofs or afflidiion as a thing extremely eligible, and a redemption to thee, if thou mighteft exchange the other for this ? Thou art quit from a thoufand ca- lamities, every one of which if it were upon thee would make thee infenlible of thy prefent forrow : and therefore let thy joy (which fhould be as great for thy freedom from them, as is thy fadnefs when thou feeleft any of them) do the fame cure upon thy difcontent. For if we be not extremely foolifli or vain, thanklefs or fenfelefs, a great joy is more apt to cure forrow and difcontent than a great trouble is. I have known an affeftionate Wife when fhe had been in fear of parting with her beloved Hufband, heartily defire of God his life or fociety upon any conditions that were not finful ; and choofe to beg with him, rather than to feaft without him : and the fame perfon hath upon that conlideration borne po- verty nobly, when God hath heard her prayer in the other matter. What wife man in the world is there who does not prefer a fmall fortune with peace be- fore a great one with contention, and war and vio- lence ? and then he is no longer wife if he alters his opinion when he hath his wifh.
I50 OF CONTENTEDNESS. C. 2.
7. If you will fecure a contented fpirit you muft meafure your delires by your fortune and condition, not your fortunes by your defires : that is, be governed by your needs, not by your fancy ; by Nature, not
.^., n ,. by evil cuftoms and ambitious
Aflai bafta per chi non /
e incordo. principles. He that vs^ould fhoot
an arrow out of a Plough, or hunt a Hare with an Elephant, is not unfortunate for miffing the mark or prey : but he is foolifh for choofing fuch unapt in- ftruments : and fo is he that runs after his content with appetites not fpringing from natural needs, but from artificial, fantaftical and violent neceffities. Thefe are not to be fatisfied ; or if they were, a man hath chofen an evil inftrument towards his content: Nature did not intend reft to a Man by filling of fuch defires. Is that Beafi: better that hath two or three Mountains to graze on, than a little Bee that feeds on Dew or Manna, and lives upon what falls every morning from the Store-houfes of Heaven, Clouds and Providence ? Can a man quench his
Qjianto praeftantius thirft better out of a River than a
Numen aqu^ vhidi f. full Um, or driuk better from the niargine ciauderet un- Pouutain wheu it is finely pavcd
das _ y -T
Herba,necingenuumvio- with Marble, than whcU it fwclls larent marmora to- , cr-i r^ -r» • i i
phum ! over the green Turi : rride and ar-
—- Me pafcunt oiivae, tificial gluttouics do but adulterate
Me cichoreae, levelque o
maivae. Naturc, making our diet health-
Frui paratis et valido mi- ...
hi, lefs, our appetites impatient and
^^^Horat.i. uOJ. â– ii. unfatisfiable, and the tafiie mixt,
Amabo levem cuprefTum, fantafiiic and merctricious. But
OmifTis Cretae palcuis : , t • i • /- n
Tenx- mihi datum eft pa- that WHlch WC milcall pOVCrty IS
ca'rrinterim doioribus. indeed Nature: and its propor- Ptmiar. tious are the juft meafures of a
S.6. OF CONTENTEDNESS. 151
Man, and the beft inftruments of content. But when we create needs that God or Nature never made, we have ered:ed to ourfelves an infinite flock of trouble that can have no period. Sempronius com- plained of want of clothes, and was much troubled for a new fuit, being afhamed to appear in the Thea- tre with his Gown a little threadbare : but when he got it and gave his old clothes to Codrus, the poor man was ravifht with joy, and went and gave God thanks for his new purchafe ; and Codrus was made richly fine and cheerfully warm by that which Sem- pronius was afhamed to wear ; and yet their natural needs were both alike : the difference only was, that Sempronius had fome artificial and fantaftical necef- fities fuperinduced, which Codrus had not ; and was harder to be relieved, and could not have joy at fo cheap a rate ; becaufe he only lived according to Nature, the other by Pride and ill cuftoms, and mea- fures taken by other men's eyes and tongues, and ar- tificial needs. He that propounds to his fancy things greater than himfelf or his needs, and is difcontent and troubled when he fails of fuch purchafes, ought not to accufe Providence, or blame his fortune, but his folly. God and Nature made no more needs than they mean to fatisfy ; and he that will make more muft look for fatisfacflion when he can.
8. In all troubles and fadder accidents let us take fan(5luary in Religion, and by innocence cafl out an- chors for our Souls to keep them , _
. 111 Vacare culpa in calam-
from fhipwreck, though they be itatibus maximum foia- not kept from florm. For what Philofophy fhall comfort a Villain that is haled to the rack for murdering his Prince, or that is broken
152 OF CONTENTEDNESS. C. 2.
upon the wheel for Sacrilege ? His cup is full of pure and unmingled forrow : his body is rent with torment, his name with ignominy, his Soul with fhame and forrow which are to laft eternally. But when a man fuffers in a good caufe, or is afflicted, and yet walks not perverfely with his God, then Anytus and Melitus may kill me but they cannot hurt ^ „ me : then Saint Paul's character is en-
2 Cor. 4. 8, 9.
I Pet. 3. 1 3. and gravcn in the forehead of our fortune ; 4- 15- 16. ppr^ ^^^ troubled on every Jide, but not dijirejfed ; perplexed, but not in defpair; Perfecuted, but not for fake n ; caf down, but not deftroyed. And who is he that will harm you, if ye be followers of that which is good? For indeed every thing in the world is indifferent, but fin : and all the fcorchings of the Sun are very tolerable in refped: of the burnings of a Fever or a Calenture. The greateft evils are from within us : and from ourfelves alfo we muft look for our greateft good : for God is the fountain of it, but reaches it to us by our own hands : and when all things look fadly round about us, then only we fhall find how excellent a fortune it is to have God to our friend ; and of all friend- fhips that only is created to fupport us in our needs. For it is fin that turns an Ague into a Fever, and a Fever to the Plague, fear into defpair, anger into rage, and lofs into madnefs, and forrow to amaze- ment and confufion : but if either we were innocent, or elfe by the fadnefs are made penitent, we are put to fchool, or into the Theatre, either to learn how, or elfe actually to combat for a Crown ; the accident may ferve an end of mercy, but is not a meffenger of wrath.
S. 6. OF CONTENTEDNESS. 153
Let us therefore be governed by external, and pre- fentj 2in&feeming things ; nor let us make the fame judgment of things that common and weak under- ftandings do ; nor make other men, and they not the wifeft, to be judges of our fehcity, fo that we be happy or miferable as they pleafe to think us : but let Reafon, and experience, and Religion, and hope relying upon the Divine promifes, be the meafure of
our judgment. No wife man did Beatltudo pendet a rec-
jr'i- r*!*'^ "^l- i. •- tis confiliis in afFeftionem
ever defcribe felicity without Vir- anlmiconftantemdefmen-
tue ; and no goodman did ever think *'^"^- ^^^^•
virtue could depend upon the variety of a good or bad fortune. It is no evil to be poor, but to be vi- cious and impatient.
Means to obtain Content by way of Confideration,
To thefe exercifes and fpiritual inftruments if we add the following coniiderations concerning the na- ture and circumftances of human chance, we may better fecure our peace. For as to children, who are afraid of vain Images, we ufe to perfuade confi- dence by making them to handle and look nearer fuch things, that when in fuch a familiarity they perceive them innocent, they may overcome their fears : fo mufi: timorous, fantaftical, fad and difcontented per- fons be treated ; they mufl be made to confider and on all fides to look upon the accident, and to take all its dimenfions, and confider its confequences, and to behold the purpofe of God, and the common miftakes of men, and their evil fentences they ufually pafs upon them. For then we fhall perceive that like Colts of unmanaged Horfes we ftart at dead
154 OF CONTENTEDNESS. C, 2.
bones and lifelefs blocks, things that are inactive as they are innocent. But if we fecure our hopes and our fears, and make them moderate and within go- vernment, we may the fooner overcome the evil of the accident ; For nothing that we feel is fo bad as what we fear.
I . Confider that the univerfal providence of God
hath fo ordered it, that the good things of Nature
Non te ad omnia ista and Fortunc are divided, that we
s^'^"'^ ^ may know how to bear our own
O Agamemnon, Atre- •>
us. Opusefttegaudeie,et and rclievc cach Other's wants and
moerere : Mortalis enim . r n • t • r t\ /r
natuses,et,uthaudveiis. impertections. It IS not Tor a Man,
Superi i'lc conftitueiunt. \_ . r /^J^U 11 11
^ but for a God to have all excellen-
cies and all felicities. He fupports my poverty with his wealth ; I counfel and inftrud: him with my learning and experience. He hath many friends, I many children : He hath no heir, I have no inheri- tance : and any one great bleffing together with the common portions of Nature and neceffity is a fair fortune, if it be but health or ftrength, or the fwift- nefs o^ Ahi?naaz. For it is an unreafonable difcon- tent to be troubled that I have not fo good Cocks or Dogs or Horfes as my Neighbour, being more trou- bled that I want one thing that I need not, than thankful for having received all that I need. Nero had this difeafe, that he was not content with the fortune of the whole Empire, but put the Fiddlers to death for being more fl<:ilful in the trade than he was : and Dionyftis the elder was fo angry at Phi- loxenus, for linging, and with Plato for difputing better than he did, that he fold Plato a Slave into lEgina, and condemned the other to the Quarries. This confideration is to be enlarged by adding to
S. 6. OF CONTENTEDNESS. 155
it, that there are fome inftances of fortune and a fair condition that cannot ftand with fome others, but if you defire this, you muft lofe that, and unlefs you be content with one, you lofe the comfort of both. If you covet Learning, you muft have leifure and a re- tired life : if to be a Politician, you muft go abroad and get experience, and do all bufineffes, and keep all company, and have no leifure at all. If you will be rich, you muft be frugal : if you will be popular, you muft be bountiful : if a Philofopher, you muft defpife riches. The Greek that defigned to make the moft exquifite picture that could be imagined, fancied the eye of Chione, and the hair of Pcegtiium, and Tarjids lip, Phileniums chin, and the forehead of Delphian and fet all thefe upon Milphidippd s neck, and thought that he fhould outdo both Art and Na- ture. But when he came to view the proportions, he found that what was excellent in Tarjia did not agree with the other excellency oi Philenium ; and although lingly they were rare pieces, yet in the whole they made a mofl ugly face. The difperfed excellencies and bleffings of many men, if given to one, would not make a handfome, but a monftrous fortune. Ufe therefore that faculty which Nature hath given thee, and thy education hath made ad:ual, and thy calling hath made a duty. But if thou de- iireft to be a Saint, refufe not his perfecution ; If thou wouldeft be famous as Epaminondas or Fabri- cius, accept alfo of their poverty ; for that added luftre to their perfons, and envy to their fortune, and their virtue without it could not have been fo excel- lent. Let Euphorion fleep quietly with his old rich Wife ; and let Mediiis drink on with Alexander ; and
156 OF CONTENTEDNESS. C. 2.
remember thou canfl not have the riches of the iirft,
unlefs you have the old Wife too ; nor the favour
which the fecond had with his Prince, unlefs you
buy it at his price, that is, lay thy fobriety down at
Prandet Ariftoteies ^rft, and thy health a little after ; quando Phiiippo lubet, ^j^^j ^j^^^ ^j^^jj. condition, thou^h
Diogenes quando Dioge- ' O
n>- it look fplendidly, yet when you
handle it on all fides, it will prick your fingers.
2. Confider how many excellent perfonages in all Ages have fufi'ered as great or greater calamities than this which now tempts thee to impatience, ^gis was the moft noble of the Greeks, and yet his Wife bore a child by Alcibiades : and Philip was Prince of Iturcea, and yet his Wife ran away with his brother Herod into Galilee : and certainly in a great fortune that was a great calamity. But thefe are but fingle infi:ances. Almofi: all the Ages of the world have noted that their mofi: eminent Scholars were moft eminently poor, fome by choice but moft by chance, and an inevitable decree of providence : And in the whole fex of women God hath decreed the ftiarpeft pains of child-birth, to ftiew that there is no ftate exempt from forrow, and yet that the weakeft per- fons have ftrength more than enough to bear the greateft evil : and the greateft Queens, and the Mo- thers of Saints and Apoftles, have no charadler of exemption from this fad fentence. But the Lord of men and Angels was alfo the King of fufferings, and if thy coarfe robe trouble thee, remember the fwad- dling clothes of yefus ; if thy bed be uneafy, yet it is not worfe than his manger ; and it is no fadnefs to have a thin table, if thou calleft to mind that the King of heaven and earth was fed with a little breaft
S. 6. OF CONTENrEDNESS. 157
milk : and yet befides this he fuffered all the for- rows which we deferved. We therefore have great reafon to fit down upon our own hearths, and warm ourfelves at our own fires, and feed upon content at home ; for it were a ftrange pride to exped: to be more gently treated by the Divine Providence than the beft and wifeft men, than Apoftles and Saints, nay, the Son of the Eternal God, the heir of both the worlds.
This Confideration may be enlarged by furveying all the flates and families of the ^ . ^ , . .
bervius bulpitius.
world : and he that at once faw ^gina and Megara, Pyrceus and Corinth lie gafping in their ruins, and almoft buried in their own heaps, had reafon to blame Cicero for mourning impatiently the death of one woman. In the moft beauteous and fplendid fortune there are many cares and pro- per interruptions and allays : in the fortune of a Prince there is not the coarfe robe of beggaiy ; but there are infinite cares : and the Judge fits upon the Tribunal with great ceremony and hic in foio beatus effe oftentation of fortune, and yet at cum'^foribus apertis fit his houfe or in his breafi: there is ^ ^"''^ mifemmus ;
lmperatmulier,jubet om-
fomethine that caufes him to fieh "'a, lemper litigat.
° . • r A Multa adff runt illi dolo-
deeply. rittacus was a wile and rem, nihil mihi.
T ^ 1 ^ !_ • ■\iiT C Ferre quam Ibrtem pati-
valiant man, but his Wire over- unturomnes threw the Table when he had in- ^'"^° '■^^"^^*-
vited his friends : upon which the good man, to ex- cufe her incivility and his own misfortune, faid. That every man had one evil, and he was moft happy that had but that alone. And if nothing elfe happens, yet ficknefs fo often do embitter the fortune and content of a family, that a Phyfician in a few
158 OF CONTENTEDNESS. C. 2.
years, and with the pradlice upon a very few fami- lies, gets experience enough to adminifter to almoft all difeafes. And when thy little misfortune trou- bles thee, remember that thou haft known the befl of Kings and the beft of men put to death publicly by his own fubjed:s.
3 . There are many accidents which are efteemed great calamities, and yet we have reafon enough to bear them well and unconcernedly ; for they neither touch our bodies nor our fouls : our health and our virtue remain entire, our life and our reputation. It may be I am flighted, or I have received ill lan- guage ; but my head aches not for it, neither hath it broken my thigh, nor taken away my virtue, unlefs I lofe my charity or my patience. Inquire there- fore what you are the worfe, either in your foul, or in your body, for what hath happened : for upon this very ftock many evils will difappear, lince the body and the foul make up the whole man. And Si natus es, Trophime, whcu the daughter ofAS/Z^i? provcd
folus omnium hac lege, i /- • j • r
Ut femper eant tibi res a WaUtOU, hC laiQ it WaS UOne OI
FeiidSem'^'h'anc fi quis ^is fm, and therefore there was no promifit Deus rcafou it fhould be his mifery.
Irafcerens jure, ii mala is _ J
fide And if an enemy hath taken all
Et improbe egiflet. i r t-» • 111
Menan. that irom a rrince whereby he was a King ; he may refrefh himfelf by conlidering all that is left him, whereby he is a Man.
4. Conlider that fad accidents and a ftate of af- fliction is a School of virtue : it reduces our fpirits to fobernefs, and our counfels to moderation ; it cor- red:s levity, and interrupts the confidence of finning.
It is good for me (faid David) that
Pfalm 119. part 10. v. 3. . m-ri 1 r 7 r t
1 nave been ajpicled^ jor thereby 1
S. 6. OF CONTENTEDNESS. 159
have learned thy law. And, / know, (O Lord) that thou of very fait hfulnefs haji caufed me to he troubled. For God, who in mercy and wifdom governs the world, would never have fuffered fo many fadneiTes, and have fent them efpecially to the mofl virtuous and the wifeft men, but that he intends they fhould be the feminary of comfort, the nurfery of virtue, the exercife of wifdom, the trial of patience, the venturing for a crown, and the gate of glory.
5. Confider that afflicflions are oftentimes the oc- calions of great temporal advantages : and we mufl not look upon them as they fit down heavily upon us, but as they ferve fome of God's ends, and the purpofes of univerfal Providence. And when a Prince fights juftly, and yet unprofperoufly, if he could fee all thofe reafons for which God hath fo ordered it, he would think it the moil reafonable thing in the world, and that it would be very ill to have it otherwife. If a man could have opened one of the pages of the Divine counfel, and could have feen the event oijofeplis being fold to the Merchants oi Amalek, he might with much reafon have dried up the young man's tears : and when God's pur- pofes are opened in the events of things, as it was in the cafe of 'Jofeph, when he fuflained his Father's family and became Lord of Egypt, then we fee what ill judgment we made of things, and that we were paffionate as children, and tranfported with fenfe and miftaken intereft. The cafe of Themijiocles was al- mofl like that of "Jofeph, for being banifhed into Egypt, he alfo grew in favour with the King, and told his wife. He had been undone unlefs he had been undone. For God efteems it one of his glories that
i6o OF CONTENTEDNESS. C. 2.
he brings good out of evil : and therefore it were but reafon we fliould trufl God to govern his own world as he pleafes ; and that we ihould patiently wdit till the c/ia?jge cometh, or the reafon be difco- vered.
And this confideration is alfo of great ufe to them who envy at the profperity of the wicked, and the fuccefs of perfecutors, and the baits of fiihes, and the bread of dogs. God fails not to fow blellings in the long furrows which the ploughers plough upon the back of the Church : and this fuccefs which trou- bles us will be a great glory to God and a great be- nefit to his Saints and fervants, and a great ruin to the Perfecutors, who fhall have but the fortune of TherameneSy one of the thirty Tyrants of AtheJis, who efcaped when his houfe fell upon him, and was fhortly after put to death with torments by his Col- leagues in the tyranny.
To which alfo may be added, that the great evils which happen to the befl: and wifeft men are one of the great arguments upon the ftrength of which we can expert felicity to our fouls and the joys of ano- ther world. And certainly they are then very tole- rable and eligible, when with fo great advantages they minifter to the faith and hope of a Chriftian. But if we conlider what unfpeakable tortures are provided for the wicked to all eternity, we fhould not be troubled to fee them profperous here, but rather wonder that their portion in this life is not bigger, and that ever they fliould be fick, or croiTed, or affronted, or troubled with the con trad i(5lion and difeafe of their own vices, fince if they were fortu- nate beyond their own ambition, it could not make
S.6. OF CONTENTEDNESS. i6i
them recompenfe for one hour's torment in Hell, which yet they fhall have for their eternal portion. After all thefe confiderations deriving from fenfe and experience, Grace and Reafon, there are two remedies flill remaining, and they are NeceJJity and T^ime.
6. For it is but reafonable to bear that accident patiently which God fends, fince impatience does but entangle us like the fluttering of a bird in a net, but cannot at all eafe our trouble, or prevent the ac- cident : it muft be run through. Nemo recufat ferre
and therefore it were better we q^o^ necefle eft pad. compofe ourfelves to a patient, than to a troubled and miferable fuffering.
7. But however, if you will not otherwife be cured, time at laft will do it alone ; and then con- fider, do you mean to mourn always, or buty^^r a time ? If always, you are miferable and foolifh. If for a time, then why will you not apply thofe rea- fons to your grief at firft, with which you will cure it at laft } or if you will not cure it with reafon, fee how little of a man there is in you, that you fuifer time to do more with you than Reafon or Religion. You fufl?er yourfelves to be cured juft as a beaft or a tree is ; let it alone, and the thing will heal itfelf : but this is neither honourable to thy perfon, nor of reputation to thy Religion. However, be content to bear thy calamity, becaufe thou art fure in a little time it will lit down gentle and eafy : For to a mor- tal man no evil is immortal. And here let the worfl: thing happen that can it will end in death, and we commonly think that to be near enough.
8. Laftly, of thofe things which are reckoned
M
i62 OF CONTENTEDNESS. C. 2.
amongft evils, fome are better than their contraries ; and to a good man the very worft is tolerable.
Poverty or a low Fortune.
I . Poverty is better than riches, and a mean for- tune to be chofen before a great and fplendid one. It is indeed defpifed and makes men contemptible : it expofes a man to the infolence of evil perfons, and leaves a man defencelefs : it is always fufpedied : its flories are accounted lies, and all its counfels follies : it puts a man from all employment : it makes a man's difcourfes tedious, and his fociety troublefome. This is the worft of it : and yet all this, and far worfe than this, the Apoftles fuffered for being Chriftians ; and Chriftianity itfelf may be efteemed an affliction as well as poverty, if this be all that can be faid againft it; for the Apoftles and the moft eminent Chriftians were really poor, and were ufed contemptuoufly : and yet, that poverty is defpifed may be an argument to commend it, if it be defpifed by none but perfons vicious and ignorant. How- Aita fortuna aita tra- evcr. Certain it is that a great for- vagiio apporta. ^^^^ j^, ^ ^^^^^ vauity, and riches
is nothing but danger, trouble, and temptation ; like a garment that is too long, and bears a train ; not fo ufeful to one, but it is troublefome to two, to him that bears the one part upon his ftioulders, and to him that bears the other part in his hand. But po- verty is the fifter of a good mind, the parent of fober counfels, and the nurfe of all virtue.
For what is it that you admire in the fortune of a great King ? Is it that he always goes in a great
S. 6. OF CONTENTEDNESS. 163
company ? You may thruft yourfelf into the fame crowd, or go often to Church, and then you have as great a company as he hath ; and that may upon as good grounds pleafe you as him, that is, juftly nei- ther : for fo impertinent and ufelefs pomp, and the other circumftances of his diftance, are not made for him, but for his fubjedis, that they may learn to fe- parate him from common ufages, and be taught to be governed. But if you look upon them as fine things in themfelves, you may quickly alter your opinion w^hen you fhall confider that they ^^ autorita la cere- cannot cure the toothache, nor momaaUtto. make one w^ife, or fill the belly, or give one night's fleep, (though they help to break many) not fatisfy- ing any appetite of Nature, or Reafon, or Religion : but they are ftates of greatnefs, which only makes it poflible for a man to be made extremely miferable. And it was long ago obferved by the Greek Trage- dians, and from them by ^rr/^;^//j, ^,«, s,v , y faying, 'That all our Tragedies ^^^^^rx^po' ^ ^^i pc^p^yr^j-
^ . 1 -r> • J -^'^ '^^'^ dierum menfura
* are or Kmgs and rrinces, and confero ego agros, 'rich or ambitious perfonages ; inSque^mJus' fenfi^
* but vou never fee a poor man uique eveftus ad poium
J -T Decidit humi, et me lie
* have a part, unlefs it be as a C/io- videtur aiioqui.
'^ Difce haud nimis magni-
* rUS, or to fill up the Scenes, to facere moitalia.
* dance or to be derided ; but the «««-^« ''^s^ •
* Kings and the great Generals. Firfl (fays he) they
* begin with joy, o-rsxl^urs Iu^utx crown the houfes :
* but about the third or fourth Ad: they cry out, O
* Citheron I why didft thou fpare my life to referve
* me for this more fad calamity ? ' And this is really true in the great accidents of the world : for a great eflate hath great crofTes, and a mean fortune
i64 OF CONTENTEDNESS. C. 2.
hath but fmall ones. It may be the poor man lofes a Cow, for if his Child dies he is quit of his biggeft care ; but fuch an accident in a rich and fplendid Family doubles upon the fpirits of the parents. Or it may be the poor man is troubled to pay his rent, and that's his biggefl: trouble : but it is a bigger care to fecure a great fortune in a troubled eftate, or with equal greatnefs, or with the circumftances of honour, and the nicenefs of reputation to defend a law-fuit ; and that which will fecure a common man's whole eftate, is not enough to defend a great man's honour. And therefore it was not without myftery obferved r , among: the Ancients, that they
runeita pecunia <=> J
Tempio who made Gods of gold and iilver,
Nondum habitas, nullas _ ^ j r i r
nummorum ereximus oi hopc and tear, pcacc and lor- ut^coHtur pax atque fi- tunc, Garllck and Onions, Beafts
^^^ and Serpents, and a quartan Ague,
yet never deified Money : meaning, that however wealth was admired by common or abufed under- ftandings ; yet from riches, that is, from that pro- portion of good things which is beyond the neceffi- ties of Nature, no moment could be added to a man's real content or happinefs. Corn from Sardi- nia, herds of Calabrian cattle, meadows through which pleafant Liris glides, filks from Tyrus, and golden Chalices to drown my health in, are nothing but inftruments of vanity or fin, and fuppofe a dif- eafe in the foul of him that longs for them or ad-
chap.4. Sea. 8. Title mircs them. And this I have other- of Covetoufnefs. whcrc rcprcfeuted more largely ;
to which I here add, that riches have very great dan- gers to their fouls, not only who covet thenty but to all that have them. For if a great perfonage under-
aS". 6. OF CONTENTEDNESS. 165
takes an ad:ion paffionately and upon great intereft, let him manage it indifcreetly, let the whole defign be unjuft, let it be adted with all the malice and im- potency in the World, he Ihall have enough to flat- ter him, but not enough to reprove him. He had need be a bold man that fhall tell his Patron, he is going to Hell ; and that Prince had need be a good man that fhall fufFer fuch a Monitor : And though it be a flrange kind of civility, and an evil dutiful- nefs in Friends and Relatives to fufl'er him to perifh without reproof or medicine, rather than to feem unmannerly to a great flnner ; yet it is none of their leafi: infelicities, that their wealth and greatnefs fhall put them into fin, and yet put them pafl reproof. I need not inflance in the habitual intemperance of rich Tables, nor the evil accidents and effedis of ful- nefs, pride and luft, wantonnefs and foftnefs of dif- pofition, huge talking and an imperious fpirit, defpite of Religion and contempt of poor perfons ; At the be ft, /V is a great temptation for a man to have in his power whatfoever he can have in his fenfual dejires : and therefore riches is a blefllng like to a prefent made of a whole Vintage to a Man in a Hedtic Fever ; he will be much tempted to drink of it, and if he does he is inflamed, and may chance to die with the kindnefs.
Now befides what hath been already noted in the flate of poverty, there is nothing to be accounted for but the fear of wanting neceffariesy of which if a man could be fecured, that he might live free from care, all the other parts of it might be reckoned amongft the advantages of wife and fober perfons, rather than objecflions againfl that ftate of fortune.
i66 OF CONTENTEDNESS. C. 2.
But concerning this I confider, that there mufl needs be great fecurity to all Chriftians, lince Chriji not only made exprefs promifes that we fhould have fufficient for this life ; but alfo took great pains and ufed many arguments to create confidence in us : and fuch they were which by their own ftrength were fufficient, though you abate the authority of the Speaker. The Son of God told us, his Father takes care of us : He that knew all his Father's counfels and his whole kindnefs towards mankind, told us fo. How great is that truth, how certain, how neceiTary, which Chriji himfelf proved by arguments ! The ex- cellent words and moil comfortable fentences which are our Bills of Exchange, upon the credit of which we lay our cares down, and receive provilions for our need, are thefe ; * Take no thought for
Mat. 6. 25, &c. , 1 n 11 i
' your Itje, what ye JliaU eat or what ye Jloall drinky nor yet for your body, what ye Jhall put on. Is not the Ufe more than meat, and the body than raiment ? Behold the fowls of the air ; for they fow not, neither do they reap, nor gather into barns, yet your heavenly Father feedeth the?n. Are ye not much better than they ? Which of you by taking thought can add one cubit to his fature ? And why take ye thought for raiment ? Co?tfider the Lilies of the field how they grow : T'hcy toil not, neither do they fpin ; and yet I fay unto you that even Solomon in all his glory was not arrayed like one of thefe. 'There- fore if God fo clothe the grafs of the field, which to- day is, and to-morrow is caft into the oven, Jhall he not much more clothe you, O ye of little faith ? There- fore take no thought, faying. What fh all we eat ? or what Jhall we drink ? or wherewithal Jliall we be
S, 6. OF CONTENTEDNESS. 167
* clothed'^ (for after all tliefe things do the Gentiles
* feek.J For your heavenly Father knoweth that ye have
* need of all thefe things. But feek ye firji the King-
* dom of God and his right eoufnefs, and all thefe things ^ fljall be added unto you. Take therefore no thought
* for the morrow ; for the morrow fliall take thought
* for the things of itfelf : fujicient to the day is the evil ' thereof.' The fame difcourfe is
•^ . Luke 12. 22 to verie 31.
repeated by Saint Luke : and ac- cordingly our duty is urged and our confidence abet- ted by the Difciples of our Lord, in divers places of holy Scripture. So Saint Paul, Be care- ful for nothmgf but tn everything by prayer and fupplication with thankfgiving let your re- quejis be made known unto God. And again. Charge them that are rich in this world that
'I'll n ' ^ Tim. 6. 17.
they be not htgh-mtndedy nor truji in un- certain riches, but in the living God, who giveth us richly all things to enjoy. And yet again. Let your converfation be without covetoufnefs, and be content withfuch things as ye have ; for he hath faid, I will never leave thee, nor forfake thee : So that we may boldly fay. The Lord is my helper. And all this is by S. Peter fummed up in our duty, thus : Caji all your care upon him, for he carethfor you. Which words he feems to have bor- rowed out of the ^^ Pfalm, ver. 23 ; where David faith the fame thing almofh in the fame words. To which I only add the obfervation made by him, and the argument of experience ; / have been young and now am old, and yet f aw I never the righteous forfaken, nor his feed begging their bread. And now after all this a fearlefs confidence in God, and concerning a
i68 OF CONTENTEDNESS, C. 2.
proviiion of necelTaries, is fo reafonable that it is be- come a duty ; and he is fcarce a Chriflian whofe faith is fo little as to be jealous of God and fufpici- ous concerning meat and clothes : that man hath nothing in him of the noblenefs or confidence of Charity.
Does not God provide for all the birds and beafts and fifhes ? Do not the fparrows fly from their bufh, and every morning find meat where they laid it not ? Do not the young ravens call to God and he feeds them ? And were it reafonable that the fons of the family fhould fear the Father would give meat to the chickens and the fervants, his flieep and his dogs, but give none to them ? He were a very ill Father that lliould do fo : or he were a very foolifh fon that fhould think fo of a good Father. * But befides the reafonablenefs of this faith and this hope, we have infinite experience of it : How innocent, how care- lefs, how fecure is Infancy ? and yet how certainly provided ? We have lived at God's charges all the days of our life, and have (as the Italian proverb fays) fat down to meat at the found of a bell ; and hitherto he hath not failed us : we have no reafon to fufpect him for the future ; we do not ufe to ferve men fo ; and lefs time of trial creates great confidences in us towards them who for twenty years together never broke their word with us : and God hath fo ordered it, that a man fhall have had the experience of many years' provifion, before he fhall underfiand how to doubt ; that he may be provided for an anfwer againfl the temptation fhall come, and the mercies felt in his childhood may make him fearlefs when he is a man. * Add to this that God hath given us his holy Spirit ;
S. 6. OF CONTENTEDNESS. 169
he hath promifed Heaven to us ; he hath given us his Son ; and we are taught from Scripture to make this inference from hence. How Jhould not he with him give us all things elfe ?
The Charge of many Children.
We have a title to be provided for as we are God's creatures, another title as we are his Children, ano- ther becaufe God hath promifed ; and every of our children hath the fame title : and therefore it is a huge folly and infidelity to be troubled and full of care becaufe we have many children. Every child we have to feed is a new revenue, a new title to God's care and providence ; fo that many children are a great wealth : and if it be faid they are charge- able, it is no more than all wealth and great revenues are. For what difference is it ? Titius keeps ten ploughs, Cornelia hath ten children. He hath land enough to employ, and to feed all his hinds : {he bleffings, and promifes, and the provifions, and the truth of God to maintain all her children. His hinds and horfes eat up all his corn, and her children are fufficiently maintained with her little. They bring in and eat up ; and fhe indeed eats up, but they alfo bring in from the ftorehoufes of heaven, and the granaries of God : and my children are not fo much mine as they are God's ; he feeds them in the womb by ways fecret and infenfible ; and would not work a perpetual miracle to bring them forth, and then to ffarve them.
I/O OF CONTENTEDNESS. C. 2.
Violent neceffities.
But fome men are highly tempted, and are brought to a ftrait ; that without a miracle they cannot be relieved ; what fhall they do ? It may be their pride or vanity hath brought the neceffity upon them, and it is not a need of God's making : and if it be not, they muft cure it themfelves by lelTening their de- lires, and moderating their appetites ; and yet if it be innocent, though unnecefTary, God does ufually relieve fuch neceilities ; and he does not only upon our prayers grant us more than he promifed of tem- poral things, but alfo he gives many times more than we alk. This is no objed: for our faith, but ground enough for a temporal and prudent hope : and if we fail in the particular, God will turn it to a bigger mercy, if we fubmit to his difpenfation, and adore him in the denial. But if it be a matter of neceffity, let not any man by way of impatience cry out that God will not work a miracle ; for God by miracle did give meat and drink to his people in the wil- dernefs, of which he had made no particular promife in any Covenant : and if all natural means fail, it is certain that God will rather work a miracle than break his word ; He can do that. He cannot do this. Only we muft remember that our portion of tem- poral things is huifood and rahnent : God hath not promifed us coaches and horfes, rich houfes and jewels, Syrian filks and Perfian carpets ; neither hath he promifed to minifter to our needs in fuch circum- flances as we fhall appoint, but fuch as himfelf fliall choofe. God will enable either thee to pay thy debt (if thou beggeft it of him) or elfe he will pay
S. 6. OF CONTENTEDNESS. 171
it for thee, that is, take thy delire as a difcharge of thy duty, and pay it to thy Creditor in bleffings, or in fome fecret of his providence. It may be he hath laid up the corn that fhall feed thee in the granary of thy Brother ; or will clothe thee with his wool. He enabled Saint Peter to pay his Gabel by the mi- niftery of a fifh ; and E/ias to be waited on by a crow, who was both his minifler and his fteward for pro- vilions : And his Holy Son rode in triumph upon an Afs that grazed in another man's paftures. And if God gives to him the dominion, and referves the ufe to thee, thou haft the better half of the two : but the charitable man ferves God and ferves thy need ; and both join to provide for thee, and God bleftes both. But if he takes away the flefhpots from thee, he can alfo alter the appetite, and he hath given thee power and commandment to reftrain it : and if he leflens the revenue, he will alfo fhrink the necellity ; or if he gives but a very little, he will make it go a great way ; or if he fends thee but a coarfe diet, he will blefs it and make it healthful, and can cure all the anguifh of thy poverty by giving thee patience, and the grace of Contentednefs. For the grace of God fecures you of provilions, and yet the grace of God feeds and fupports the fpirit in the want of pro- vilions : and if a thin table be apt to enfeeble the fpirits of one ufed to feed better, yet the cheerfulnefs of a fpirit that is blefted will make a thin table be- come a delicacy, if the man was as well taught as he was fed, and learned his duty when he received the bleffing. Poverty therefore is in fome fenfes eligible and to be preferred before riches, but in all fenfes it is very tolerable.
172 OF CONTENTEDNESS. C. 2.
Death of Childreji, or nearejl Relatives and Friends.
There are fome perfons who have been noted for excellent in their lives and paflions, rarely innocent, and yet hugely penitent for indifcretions and harm- lefs infirmities : fuch as was Faiilina, one of the ghoftly children of S. Hierom ; and yet when any of her children died, fhe was arrefted with a forrow fo great as brought her to the margin of her grave. And the more tender our fpirits are made by Reli- gion, the more eafy we are to let in grief, if the caufe be innocent, and be but in any fenfe twifted with piety and due affe(5lions. * To cure which we may confider that all the world muft die, and therefore to be impatient at the death of a perfon concerning whom it was certain and known that he mufl die, is to mourn becaufe thy friend or child was not born an Angel, and when thou haft awhile made thyfelf miferable by an importunate and ufelefs grief, it may be thou fhalt die thyfelf, and leave others to their choice whether they will mourn for thee or no : but by that time it will appear how impertinent that grief was which ferved no end of life, and ended in thy own funeral. But what great matter is it if fparks fly upward, or a ftone falls into a pit ; if that which was combuftible be burned, or that which was liquid be melted, or that which is mortal to die ? It is no more than a man does every day : for every night death hath gotten pofteffion of that day, and we fhall never live that day over again ; and when the laft day is come, there are no more days left for us to die. And what is fleeping and waking but living and dying? what is Spring and Autumn, youth and old
S. 6. OF CONTENTEDNESS. 173
age, morning and evening, but real images of life and death, and really the fame to many conliderable eifeds and changes ?
TJntimely Death,
But it is not mere dying that is pretended by fome as the caufe of their impatient mourning ; but that the child died young, before he knew good and evil, his right hand from his left, and fo loft all his por- tion of this world, and they know not of what excel- lency his portion in the next fhall be. * If he died young, he loft but little, for he underftood but little, and had not capacities of great pleafures or great cares : but yet he died innocent, and before the fweetnefs of his Soul was deflowered and ravifhed from him by the flames and follies of a froward age : he went out from the dining-room before he had fallen into error by the intemperance of his meat, or the deluge of drink : and he hath obtained this fa- vour of God, that his Soul hath fuflfered a lefs im- prifonment, and her load was fooner taken off, that he might with lefl^er delays go and converfe with immortal fpirits : and the babe is taken into Paradife before he knows good and evil. (For that know- ledge threw our great Father out, and this ignorance returns the child thither.) * But (as concerning thy own particular) remove thy thoughts back to thofe days in which thy child was not born, and you are now but as then you was, and there is no differ- ence but that you had a fon born : and if you reckon that for evil, you are thankful for the bleffing ; if it be good, it is better that you had the bleffing for a while than not at all ; and yet if he had never been
174 OF CONTENTEDNESS. C. 2.
itidemfipuerparvuius bom, this forrow had not been at ?e„1tvZn, ffi ""ot all. But be no more difpleafed at
cunis.nequerendumju- Q^^ fo^ giving VOU 3 blcffing for
dem ; atqui hoc acerbius o o j o
exegit nanira quod dede- a while, than VOU would have been
rit. At id quidem in caete- • r i i i •
ris rebus melius putatur, II he had ttot given it at all ; and
aliquam partem quam i .1 . • . • % t rr
nuiiam attingere. recKon that intervening bleiiing
senec. £^^ ^ gain, but account it not an evil ; and if it be a good, turn it not into forrow and fadnefs. * But if we have great reafon to complain of the calamities and evils of our life, then we have the lefs reafon to grieve that thofe whom we loved have fo fmall a portion of evil affigned to them. And it is no fmall advantage that our children dying young receive : For their condition of a bleffed im- mortality is rendered to them fecure by being fnatch- ed from the dangers of an evil choice, and carried to their little cells of felicity, where they can weep no more. And this the wifeft of the Gentiles un- derftood well, when they forbad any offerings or li- bations to be made for dead Infants as was ufual for their other dead ; as believing they were entered into a fecure poffeffion, to which they went with no other condition, but that they palTed into it through the way of mortality, and for a few months wore an uneafy garment. And let weeping parents fay, if they do not think that the evils their little babes have fuifered are fufficient. If they be, why are they troubled that they were taken from thofe many and greater, which in fucceeding years are great enough to try all the Reafon and Religion which art and nature and the grace of God hath produced in us, to enable us for fuch fad contentions ? And poiTibly we may doubt concerning men and women, but we
S.6. OF CONTENTEDNESS. 175
cannot fufpecfl that to Infants death can be fuch an evil, but that it brings to them much more good than it takes from them in this life.
Death unfeafonable.
But others can well bear the death of Infants : but when they have fpent fome years of childhood or youth, and are entered into arts and fociety, when they are hopeful and provided for, when the parents are to reap the comfort of all their fears and cares, then it breaks the fpirit to lofe them. This is true in many ; but this is not love to the dead, but to themfelves ; for they mifs what they had flattered themfelves into by hope and opinion : and if it were kindnefs to the dead, they may conlider, that lince we hope he is gone to God and to reft, it is an ill expreilion of our love to them, that we weep for their good fortune. For that life is not beft which is longeft : and when they are de- , . ,. . .
'-' . •' ^ Juvenisrelmquitvitam
fcended into the grave, it fhall quem dh diiigunt.
1 . '11 1 1 Menand.
not be mquired now long they have lived, but how well : and yet this fhortening of their days is an evil wholly depending upon opinion. For if men did naturally live but twenty years, then we fhould be fatisfied if they died about fixteen or eighteen ; and yet eighteen years now are as long as eighteen years would be then : and if a man were but of a day's life, it is well if he lafts till Evenfbng, and then fays his Compline an hour before the time : and we are pleafed and call not that death immature if he lives till feventy ; and yet this age is as fhort of the old periods before and iince the flood, as this
176 OF CONTENTEDNESS. C.2.
youth's age (for whom you mourn) is of the prefent fulnefs. Suppofe therefore a decree pafTed upon this perfon (as there have been many upon all mankind) and God hath fet him a fhorter period; and then we may as well bear the immature death of the young man, as the death of the oldeft men : for they alfo are immature and unfeafonable in refped: of the old periods of many generations. * And why are we troubled that he had arts and fciences before he died? or are we troubled that he does not live to make ufe of them? The firft is caufe of joy, for they are excellent in order to certain ends : And the fecond cannot be caufe of forrow, becaufe he hath no need to ufe them as the cafe now ftands, being provided for with the provifions of an Angel, and the manner of eternity. However, the fons and the parents, friends and rela- tives are in the world, like hours and minutes to a day. The hour comes and muft pafs ; and fome flay but minutes, and they alfo pafs, and fhall never return again. But let it be confidered, that from the time in which a man is conceived, from that time forward to Eternity he fhall never ceafe to be : and let him die young or old, ftill he hath an im- mortal Soul, and hath laid down his body only for a time, as that which was the instrument of his trou- ble and forrow, and the fcene of fickneffes and difeafe. But he is in a more noble manner of being after death than he can be here : and the child may with more reafon be allowed to cry for leaving his mother's womb for this world, than a man can for changing this world for another.
S. 6. OF CONTENTEDNESS. 177
Sudden Death or violent.
Others are yet troubled at the manner of their child's or friend's death. He was drowned, or loft his head, or died of the plague ; and this is a new fpring of forrow. But no man can give a fenfible account, how it jfhall be worfe for a child to die with drowning in half an hour, than to endure a Fever of one and twenty days. And if my friend loft his head, fo he did not lofe his Conftancy and his Reli- gion, he died with huge advantage.
Being Childlefs.
But by this means I am left without an Heir. Well, fuppofe that : Thou haft no Heir, and I have no inheritance ; and there are many Kings and Em- perors that have died childlefs, many Royal lines are extinguifhed : and Aiigujhis Cafar was forced to adopt his wife's fon to inherit all the Roma?i great- nefs. And there are many wife perfons that never married : and we read nowhere that any of the chil- dren of the Apoftles did furvive their Fathers : and all that inherit anything of Chrift's kingdom come to it by Adoption, not by natural inheritance : and to die without a natural heir is no intolerable evil, fince it was fancflified in the perfon of Jefusy who died a Virgin.
Evil or unfortunate Children.
And by this means we are freed from the greater forrows of having a fool, a fwine, or a goat to rule
N
178 OF CONTENTEDNESS. C. 2.
after us in our families : and yet even this condition « , . admits of comfort. For all the 5-E xttxoJa.'.Mova. Epid. wild AmericaTis are fuppofed to be the fons of Dodo?iai?n; and the fons of Jacob are now the moft fcattered and defpifed people in the whole world. The fon of Solomon was but a filly weak man ; and the fon of Hezekiah was wicked : and all the fools and barbarous people, all the thieves and pirates, all the Haves and miferable men and women of the world are the fons and daughters of Noah : and we muft not look to be exempted from that portion of forrow which God gave to Noah and Adam, to Abraham, to Ifaac and to 'Jacob : I pray God fend us into the lot of Abra- ham. But 11 anythmg happens worfe to us, // is enough Jor us that we bear it evenly.
Our own Death.
And how if you were to die yourfelf ? you know
Ad fines cum pervene- jow mufl. Only be ready for it,
ris, ne revertito. Pytkag. ^^ ^^^ preparations of a good life ;
and then it is the greateft good that ever happened to thee : elfe there is nothing that can comfort you. But if you have ferved God in a holy life, fend away the women and the weepers, tell them it is as much intemperance to weep too much as to laugh too much : and when thou art alone, or with fitting company, die as thou fhouldefi:, but do not die im- patiently, and like a fox catched in a trap. For if you fear death, you fhall never the more avoid it, but you make it miferable. Fajinius that killed him- felf for fear of death, died as certainly as Porcia that
^S*. 6. OF CONTENTEDNESS. 179
ate burning coals, or Cato that cut his own throat. To die is necelTary and natural, , , „ ^ . , , and it may be honourable : but to «'^%p^? e^vsrv. die poorly, and bafely, and finfully, that alone is it that can make a man unfortunate. No man can be a ilave but he that fears pain, or fears to die. To fuch a man nothing but chance and peaceable times can fecure his duty, and he depends upon things without for his felicity ; and fo is well but during the plea- fure of his enemy, or a Thief, or a Tyrant, or it may be of a dog or a wild bull.
Prayers for the several Graces and PARTS OF Christian Sobriety.
^ Prayer againji Senfuality.
O ETERNAL Father, thou that fitteft in Hea- ven invefled with eifential Glories and Di- vine perfections, fill my Soul with fo deep a fenfe of the excellencies of fpiritual and heavenly things, that my aifediions being weaned from the pleafures of the world, and the falfe allurements of fin, I may with great feverity and the prudence of a holy dif- cipline and fi:ri6t defires, with clear refolutions and a free Ipirit, have my converfation in Heaven and heavenly employments ; that being in aife(flions as in my condition a Pilgrim and a fi:ranger here, I may covet after and labour for an abiding city, and at lafi: may enter into and for ever dwell in the Celeftial yerufalerriy which is the mother of us all, through Jefus Chrift our Lord. Amen.
iSo PRATERS FOR Ad C. 2.
For Temperance.
O ALMIGHTY God and gracious Father of men and Angels, who openeft thy hand and fillefl all things with plenty, and haft provided for thy fervant fufficient to fatisfy all my needs ; teach me to ufe thy creatures foberly and temperately, that I may not with loads of meat or drink make the temptations of my enemy to prevail upon me, or my fpirit unapt for the performance of my duty, or my body healthlefs, or my affed:ions fenfual and unholy. O my God, never fuffer that the blelTings which thou giveft me may either minifter to fm or ficknefs, but to health and holinefs and thankfgiving, that in the ftrength of thy provilions I may cheerfully and acflively and diligently ferve thee that I may worthily feaft at thy table here, and be accounted worthy through thy grace to be admitted to thy table here- after at the eternal fupper of the Lamb, to fing an Allelujah to God the Father, the Son, and the Holy Ghoft, for ever and ever. Amen,
For Chajlity : to be f aid efpe daily by Unmarried Perjons.
ALMIGHTY God, our moft holy and eternal Father, who art of pure eyes, and canfl be- hold no uncleannefs ; let thy gracious and holy Spirit defcend upon thy fervant, and reprove the fpirit of Fornication and Uncleannefs, and caft him out, that my body may be a holy Temple, and my Soul a Sancfluary to entertain the PRINCE of purities the holy and eternal Spirit of God. O let no impure thoughts pollute that Soul which God hath fandli-
MC.2. SEVERAL GRACES. i8i
fied ; no unclean words pollute that tongue which God hath commanded to be an Organ of his praifes ; no unholy and unchafte Ad:ion rend the veil of that Temple where the holy Jefus hath been pleafed to enter, and hath chofen for his habitation : but feal up all my fenfes from all vain objecfls, and let them be entirely pofTelTed with Religion, and fortified with prudence, watchfulnefs and mortification ; that I pof- {tffmg my velTel in holinefs, may lay it down with a holy hope, and receive it again in a joyful refurrec- tion, through Jefiis Chrifi: our Lord. Amen.
A Prayer for the Love of God, to be f aid by Virgins
and Widows, profejfed or refolvedfo to live :
and may be ufed by any one.
OHOLY and purefl fefus, who wert pleafed to efpoufe every holy Soul, and join it to thee with a holy union and myflerious inftruments of re- ligious fociety and communications ; O fill my foul with Religion and defires, holy as the thoughts of Cherubim, pafiionate beyond the love of women ; that I may love thee as much as ever any creature loved thee, even with all my Soul, and all my facul- ties, and all the degrees of every faculty: let me know no loves but thofe of duty and charity, obedience and devotion ; that I may for ever run after thee who art the King of Virgins, and with whom whole kingdoms are in love, and for whofe fake Queens have died, and at whofe feet Kings with joy have laid their Crowns and Sceptres. My Soul is thine O dearefl: fefu, thou art my Lord, and haft bound up my eyes and heart from all ftranger affedlions ;
1 82 PRATERS FOR Ad C. 2.
give me for my dowry purity and humility, modefty and devotion, charity and patience, and at laflbringme into the Bride-chamber to partake of the feHcities, and to he in the bofom of the Bridegroom to eter- nal ages, O holy and fv^eetefl Saviour Jefus, Amen.
A Prayer to be /aid by Married Perfojjs in behalf of thej7ifehes and each other,
O ETERNAL and gracious Father, v^ho haft confecrated the holy eftate of Marriage to become myfterious, and to reprefent the union of Chrift and his Church, let thy holy Spirit fo guide me in doing the duties of this ftate, that it may not become a fin unto me ; nor that liberty w^hich thou haft hallowed by the holy fefus, become an occalion of licentioufnefs by my own weaknefs and fenfuality ; and do thou forgive all thofe irregularities and too fenfual applications which may have in any degree difcompofed my fpirit and the feverity of a Chrif- tian. Let me in all accidents and circumftances be fevere in my duty towards thee, aft'edlionate and dear to my Wife, [or Hufband] a guide and good exam- ple to my family, and in all quietnefs, fobriety, pru- dence and peace, a follower of thofe holy pairs who have ferved thee with godlinefs and a good teftimony. And the bleffings of the eternal God, blefhngs of the right hand and of the left, be upon the Body and Soul of thy fervant my Wife [or Huft>and] and abide upon her [or him] till the end of a holy and happy life ; and grant that both of us may live together for ever in the embraces of the holy and eternal Jefus, our Lord and Saviour. Amen.
AdC.2. SEVERAL GRACES. 183
A Prayer for the Grace of Humility.
OHOLY and mofl gracious Mafter and Saviour fefusy who by thy example and by thy pre- cept, by the pracftice of a whole life and frequent difcourfes didft command us to be meek and hum- ble in imitation of thy incomparable fweetnefs and great humility ; be pleafed to give me the grace as thou hail given me the commandment : enable me to do whatfoever thou commanded, and command whatfoever thou pleafeft. O mortify in me all proud thoughts and vain opinions of myfelf : let me return to thee the acknowledgment and the fruits of all thofe good things thou hail: given me, that by con- feffing I am wholly in debt to thee for them, I may not boaft myfelf for what I have received, and for what I am highly accountable : and for what is my own, teach me to be afhamed and humbled, it being nothing but fin and mifery, weaknefs and un- cleannefs. Let me go before my brethren in no- thing but in ftriving to do them honour and thee glory, never to feek my own praife, never to delight in it when it is offered ; that defpifing myfelf I may be accepted by thee in the honours with which thou fhalt crown thy humble and defpifed fervants for fefus his fake in the kingdom of eternal glory. Amen.
A6ls of Hmnility and Modefly by way of Prayer and Meditation.
I.
Lord, I know that my fpirit is light and thorny, my body is brutifh and expofed to ficknefs ; I am
i84 PRATERS FOR AdC.2.
conftant to folly, and inconftant in holy purpofes. My labours are vain and fruitlefs ; my fortune full of change and trouble, feldom pleafing, never perfect: ' my wifdom is folly ; being ignorant even of the parts and palTions of my own body : and what am I, O Lord, before thee, but a miferable perfon, hugely in debt, not able to pay ?
II.
Lord, I am nothing, and I have nothing of my- felf: I am lefs than the leaft of all thy mercies.
III.
What was I before my birth ? Firfl, nothing, and then uncleannefs. What during my childhood ? weaknefs and folly. What in my youth ? folly ftill and paffion, luft and wildnefs. What in my whole life ? a great fmner, a deceived and an abufed perfon. Lord, pity me, for it is thy goodnefs that I am kept from confufion and amazement, when I confider the mifery and fliame of my perfon and the defilements of my nature.
IV.
Lord, what am I ? and Lord, what art thou ? What is nian that thou art mindful of him y and the fon of man that tJioufo regardejl him ?
V.
How can man be jujlified with God ? or how can he
be clean that is born of a Woman f Behold even to the
Moony and it fhineth not^yea, the Stars are not pure in
hisfght: How much lefs Man that is a Worm, and the
fon of man which is a Worm ? Job 25. 4, &c.
AdC.2. SEVERAL GRACES. 185
A Prayer for a Contented Spirit y and the Grace of Moderation and Patience.
O ALMIGHTY God, Father and Lord of all the creatures, who haft difpofed all things and all chances fo as may beft glorify thy Wifdom, and ferve the ends of thy Juftice, and magnify thy Mercy, by fecret and undifcernible ways bringing good out of evil ; I moft humbly befeech thee to give me wifdom from above, that I may adore thee, and admire thy ways and footfteps, which are in the great Deep and not to be fearched out : teach me to fubmit to thy providence in all things, to be content in all changes of perfon and condition, to be temperate in profperity, and to read my duty in the lines of thy mercy, and in adverfity to be meek, pa- tient and reiigned, and to look through the cloud, that I may wait for the confolation of the Lord, and the day of Redemption ; in the mean time doing my duty with an unwearied diligence, and an undifturbed refolution, having no fondnefs for the vanities or pofTeflions of this World, but laying up my hopes in Heaven and the rewards of holy living, and being ftrengthened with the Spirit of the inner man, through fefus Chrift our Lord. Amen.
CHAPTER III.
OF CHRISTIAN JUSTICE.
USTICE is by the Chriftian Religion enjoined in all its parts by thefe two proportions in Scripture : \Whatfoever
ye would that men fidould do to you, even fo do to them.'\ This is the meafure of commutative jujiice, or of that juftice which fuppofes exchange of things profitable for things profitable : that as I fup- ply your need, you may fupply mine ; as I do a be- nefit to you, I may receive one by you : and becaufe every man may be injured by another, therefore his fecurity fliall depend upon mine : if he will not let me be fafe, he fhall not be fafe himfelf, (only the manner of his being punifhed is upon great reafon both by God and all the World taken from particu- lars, and committed to a public difinterefted perfon, who will do juftice without pafTion both to him and to me) if he refufes to do me advantage, he fhall re- ceive none when his needs require it. And thus God gave necejjities to men, that all men might need ; 2indfeveral abilities to feveral perfons, that each man might help to fupply the public needs and by join- ing to fill up all wants, they may be knit together by juftice, as the parts of the World are by nature : and
OF CHRISTIAN JUSTICE. 187
^e hath made all obnoxious to injuries, and made every little thing ftrong enough to do us hurt by fome in- ftrument or other ; and hath given us all a fufficient ftock of felf-love, and defire of felf-prefervation, to be as the chain to tie together all the parts of fociety, and to reftrain us from doing violence, left we be violently dealt withal ourfelves.
The other part of juftice is commonly called dif- tributive, and is commanded in this Rule, [Re?ider to all their dues, tribute to whom tribute is due, cujiom to whom cuJiom,fear to whom fear, honour to whoJ7i honour. Owe no jnan any thing, but to love one another. '\ This jufbice is dif- tinguillied from the firft, becaufe the obligation de- pends not upon contrad: or exprefs bargain, but pafles upon us by virtue of fome command of God, or of our Superior, by nature or by grace, by piety or Re- ligion, by truft or by office, according to that Com- mandment \_As every man hath received the gift,fo let him minijler the fame one to \another, as good fewards of the manifold grace of God.] And as the firft confiders an equality of per- fons in refped: of the contract or particular neceffity : this fuppofes a difference of perfons, and no particu- lar bargains, but fuch neceffary intercourfes as by the Laws of God or man are introduced. But I fhall reduce all the particulars of both kinds to thefe four heads, i. Obedience, 2. Provilion, 3. Negotiation, 4. Reftitution.
i88 OF OBEDIENCE. C. 3.
SECT. I.
Of Obedience to our Superiors.
|UR Superiors are fet over us in affairs of
the World, or the affairs of the Soul and
things pertaining to Religion, and are
called accordingly Ecclejiajiical or Civil. Towards
whom our duty is thus generally defcribed in the
New Teftament. For Te?nporal or Civil Governors
the Commands are thefe: {Render to
Rom. 13. I. /~i r J T ' J /^ r i -I
Cc^far the things that are Cajar j-J and
[Let every foul he fubjeB to the higher powers : For
there is no power but of God : The powers that be are
ordained of God: Wbofoever therefore reffeth the
power , refifteth the ordinance of God ; and they that
refji fiall receive to themfelves damnation\ and \Put
. ^ them in mind to be fubjeB to principalities
and powers, and to obey Magifrates'\ and
I Pet. 2. 13. [Submit yourf elves to every ordinance of
man, for the Lord's fake ; whether it be to the King,
asfupreme, or unto Governors, as unto the?n that are
fent by him for the punijldment of evil doers, and the
praife of tlwn that do we 11.^
For Spiritual or Ecclefiaftical Governors thus we are commanded : [Obey them that have
Heb. 13. 17. L ./ ^
the rule over you, and fubmit yourf elves,
for they watch for your fouls, as they that mufl give an
Phil. 2. 29, account~\ and \_Hold fuch in reputation^
2Cor. 2. 9. and [To this end did I write, that I
might know the proof of you, whether ye be obedient in
all things'] faid S. Paul to the Church of Corinth,
S. I. OF OBEDIENCE. 189
* Our duty is reducible to practice by the following Rules.
^^s and Duties of Obedience to all our Superiors.
1 . We mull obey all human laws appointed and conflituted by lawful Authority, that is, of the fu- preme power, according to the conftitution of the place in which we live ; all laws, I mean, which are not againft the law of God.
2. In obedience to human laws we muft obferve the letter of the Law where we can without doing violence to the reafon of the Law, and the intention of the Lawgiver : but where they crofs each other, the charity of the Law is to be preferred before its difcipline, and the reafon of it before the letter.
3. If the general reafon of the Law ceafes in our particular, and a contrary reafon rifes upon us, we are to procure difpenfation, or leave to omit the ob- fervation of it in fuch circumftances, if there be any perfons or office appointed for granting it : but if there be none, or if it is not ealily to be had, or not without an inconvenience greater than the good of the obfervation of the Law in our particular, we are difpenfed withal in the nature of the thing, without further procefs or trouble.
4. As long as the Law is obligatory, fo long our obedience is due ; and he that begins a contrary cuf- tom without reafon, fins : but he that breaks the Law when the cuftom is entered and fixed, is ex-
Cufed ; becaufe it is fuppofed the Mores leges perduxemnt
legiflative power confents, when in poteftatem fuam.
*-^ ^ Leges moii ferviunt.
by not puniihing it fuffers difobe- ^laut. Trimm.
dience to grow up to a cuftom.
I90 OF OBEDIENCE. C. 3.
5. Obedience to human laws mufl: he for con- fcience fake: that is, becaufe in fuch obedience pub- he order and charity and benefit is concerned, and becaufe the Law of God commands us, therefore we
muft make a confcience in keep-
SrayriBiyraihafiptt. lug tHc jult L,aws oi bupcriors:
n . e 1. 5. cap. 7. ^^^ aUhough the matter before the
making of the Law was indiflferent, yet now the obedience is not indifferent, but next to the Laws of God, we are to obey the laws of all our Superiors, who the more public they are, the firft they are to be in the order of obedience.
6. Submit to the punifhment and cenfure of the Laws, and feek not to reverfe their judgment by op- pofing, but by fubmitting, or flying, or filence, to pafs through it or by it as we can : and although from inferior Judges we may appeal where the Law permits us, yet we muft fit down and reft in the judgment of the Supreme ; and if we be wronged, let us complain to God of the injury, not of the perfons, and he will deliver thy Soul from unrigh- teous Judges.
7. Do not believe thou haft kept the Law, when thou haft fuffered the puniftiment. For although patiently to fubmit to the power of the fword be a part of Obedience, yet this is fuch a part as fuppofes another left undone : and the Law punifties, not be- caufe (he is as well pleafed in taking vengeance as in being obeyed, but becaufe ftie is pleafed, ftie ufes puniftiment as a means to fecure obedience for the future, or in others. Therefore, although in fuch cafes the Law is fatisfied, and the injury and the in- juftice is paid for, yet the fins of irreligion, and
S. I. OF OBEDIENCE. 191
fcandal, and difobedience to God muft flill be fo ac- counted for, as to crave pardon, and be wafhed off by repentance.
8. Human Laws are not to be broken with fcan- dal, nor at all without reafon ; for he that does it caufelellly is a defpifer of the Law, and undervalues the authority. For human Laws differ from Di- vine Laws principally in this : i . That the pofitive commaiids of a man may be broken upon fmaller and more reafons than the pojitive com?najids of God ; we may upon a fmaller reafon omit to keep any of the fafting-days of the Church, than omit to give alms to the poor : only this, the reafon mufi: bear weight according to the gravity and concernment of the Law ; a Law in a fmall matter may be omitted for a fmall reafon, in a great matter not without a greater reafon. And 2. The negative precepts of men may ceafe by many inftruments, by contrary cuftoms, by public difrelifh, by long omiffton : but the negative precepts of God never can ceafe, but when they are expreffly abrogated by the fame Authority. But what thofe reafons are that can difpenfe with the command of a man, a man may be his own Judge, and fometimes take his proportions from his own reafon and neceffity, fometimes from public fame, and the practice of pious and fevere perfons, and from popular cuftoms, in which a man fhall walk moft fafely when he does not walk alone, but a fpi- ritual man takes him by the hand.
9. We muft not be too forward in procuring dif- penfations ; nor ufe them any longer than the reafon continues for which we firft procured them : for to be difpenfed withal is an argument of natural infir-
192 OF OBEDIENCE. C. 3.
mity, if it be necefTary ; but if it be not, it fignifies an undifciplined and unmortified fpirit.
10. We muft not be too bufy in examining the prudence and unreafonablenefs of human Laws : for although we are not bound to believe them all to be the wifeft ; yet if by enquiring into the lawfulnefs of them, or by any other inftrument we find them to fail of that wifdom with which fome others are ordained, yet we muft never make ufe of it to dif- parage the perfon of the Law-giver, or to counte- nance any man's difobedience, much lefs our own.
1 1 . Pay that reverence to the perfon of thy Prince, of his Miniflers, of thy Parents and fpiritual Guides, which by the cuftoms of the place thou liveft in are ufually paid to fuch perfons in their feveral degrees: that is, that the higheft reverence be paid to the higheft perfon, and fo flill in proportion ; and that this reverence be exprelTed in all the circumftances and manners of the City and Nation.
12. Lift not up thy hand againfl thy Prince or Parent upon what pretence foever : but bear all per- fonal affronts and inconveniences at their hands, and feek no remedy but by patience and piety, yielding and praying, or abfenting thyfelf.
1 3 . Speak not evil of the Ruler of thy people, neither ciirfe thy Father or Mother, nor revile thy fpiritual Guides, nor difcover and lay naked their infirmities: but treat them with reverence and religion, and pre- ferve their authority facred by efleeming their per- fons venerable.
14. Pay tribute and cuftoms to princes according to the Laws, and maintenance to thy Parents accord- ing to their neceflity, and honourable fupport to the
S. I. OF OBEDIENCE. 193
Clergy according to the dignity of the work, and the cuftoms of the place.
15. Remember always that duty to our Superiors is not an ad: of commutative juftice, but of diftribu- tive : That is, although Kings and Parents and fpi- ritual Guides are to pay a great duty to their infe- riors, the duty of their feveral charges and govern- ment ; yet the good government of a King and of Parents are adions of Religion as they relate to God, and of Piety as they relate to their people and fami- lies. And although we ufually call them, jufi Princes who adminifter their Laws exadly to the people, becaufe the adions are in the manner of 'Jiijiice ; yet in propriety of fpeech they are rather to be called Pious and Religious. For as he is not called a juji Father that educates his children well, but pious ; fo that Prince who defends and well rules his people is Religious, and does that duty for which alone he is anfwerable to God. The confequence of which is this, fo far as concerns our duty : If the prince or Parent fail of their duty, we muft not fail of ours ; for we are anfwerable to them and to God too, as being accountable to all our Superiors, and fo are they to theirs : they are above us, and God is above them.
Remedies againfi Difobedience, and Means to endear our Obedience by way of Conjideration.
I . Confider that all authority defcends from God, and our Superiors bear the image of the Divine Power, which God imprints on them as on an image of clay, or a coin upon a lefs perfed; metal, which v/hofo defaces, fhall not be anfwerable for the lofs or
o
194 OF OBEDIENCE. C. 3.
fpoil of the materials, but the defacing the king's Image : and in the fame meafure will God require it at our hands, if we defpife his authority upon whomfoever he hath imprinted it. He that defpifeth you, defpifeth me. And Dathan and Abiram were faid to be gathered together againfi the Lord. And this was S, Paul's argument for our obedience : IT'he powers that be, are or dame d of God.^
2. There is very great peace and immunity from fin in refigning our wills up to the command of others : for provided that our duty to God be fecured, their commands are warrants to us in all things elfe ; and the cafe of confcience is determined, if the com- mand be evident and preffing : and it is certain, the action that is but indifferent, and without reward, if done only upon our own choice, is an ad: of duty and of Religion, and rewardable by the grace and favour of God, if done in obedience to the command of our Superiors. For fince naturally we defire what is forbidden us, (and fometimes there is no other evil in the thing but that it is forbidden us) God hath in grace enjoined and proportionably accepts obedi- ence, as being directly oppofed to the former irregu- larity ; and it is acceptable, although there be no other good in the thing that is commanded us, but that it is commanded.
3. By obedience we are made a fociety and a re- public, and diflinguifhed from herds of Beafts, and heaps of flies, who do what they lift, and are inca- pable of laws, and obey none, and therefore are killed and deflroyed, though never punifhed, and they never can have a reward.
4. By obedience we are rendered capable of all
S. I. OF OBEDIENCE. 195
the bleffings of Government, fignified by S. Pan/ in thefe words, [He is the minijler of God Rom. 13. 4.. to thee for good {\ and by S. Feter in i Pet. 2. 14. thefe, [Governors are fent by him for the piinijhment of evil-doers y ajidfor the praife of them that do well.'\ And he that ever felt or faw, or can underftand the miferies of confulion in public affairs, or amazement in a heap of fad, tumultuous and indefinite thoughts, may from thence judge of the admirable effects of order, and the beauty of Government. What health is to the body, and peace is to the fpirit, that is Go- vernment to the focieties of Men, the greateft blef- fmg which they can receive in that temporal capacity.
5. No man fliall ever be fit to govern others that knows not firft how to obey. For if the fpirit of a Subject be rebellious, in a Prince it will be tyranni- cal and intolerable, and of fo ill example, that as it will encourage the difobedience of others, fo it will render it unreafonable for him to exacfl of others what in the like cafe he refufed to pay.
6. There is no fin in the world which God hath puniflied with fo great feverity and high deteftation as this of Difobedience. For the crime of Idolatry God fent the fword amongft his people ; but it was never heard that the Earth opened and fwallowed up any but rebels againft their Prince.
7. Obedience is better than the particular actions of Religion ; and he ferves God better that follows his Prince in lawful fervices, than he that refufes his command upon pretence he muft go fay his prayers. But Rebellion is compared to that fin which of all fin feems the mofl unnatural and damned impiety. Rebellion is as the Jin of Witchcraft.
196 OF OBEDIENCE. C. 3.
8. Obedience is a complicated adl of virtue and many graces are exercifed in one a6l of obedience. It is an a(5t of humility, of mortification and felf- denial, of charity to God, of care of the public, of order and charity to ourfelves and all our fociety, and a great inftance of a vi(5lory over the moil re- fractory and unruly pailions.
9. To be a fubjed: is a greater temporal felicity than to be a King : for all eminent Governments according to their height have a great burden, huge ^ , . , „^ „ care, infinite bufinefs,* little reft,
<f>j>v avv. innumerable fears ; and all that he
sit \aoi T i7ririrpa<pa.Tai , xai . - I'll
Tio-<ra fxifxr,xi. cujoys abovc another is, that he
does enjoy the things of the World with other circumftances, and a bigger noife ; and if others go at his fingle command, it is alfo certain he muft fufi!^er inconvenience at the needs and diftur- bances of all his people : and the evils of one man and of one family are not enough for him to bear, unlefs alfo he be almofl crufhed with the evils of mankind. He therefore is an ungrateful perfon that will prefs the fcales down with a voluntary load, and by difobedience put more thorns into the Crown or Mitre of his Superior. Much better is the advice of Saint Paul, Obey them that have the ^ â– '^' '''' rule over you, as they that mujl give an account for your fouls ^ that they may do it with joy and not with grief: for (befides that it is unpleafant to them) // is unprofitable for you.
10. The Angels are miniftering fpirits, and per- petually execute the will and commandment of God: and all the wife men and all the good men of the World are obedient to their Governors; and the eter-
S. I. OF OBEDIENCE. 197
nal Son of God efteemed it his Meat and drink to do the will of his father ^ and for his obedience alone ob- tained the greatefl glory : and no man ever came to perfecftion but by Obedience: and thoufands of Saints have chofen fuch inftitutions and manners of living, in which they might not choofe their own work, nor follow their own will, nor pleafe themfelves, but be accountable to others, and fubje(5t to difcipline, and obedient to command, as knowing this to be the highway of the Crofs, the way that the King of Suf- ferings and humility did choofe, and fo became the King of glory.
1 1 . No man ever perifhed who followed firft the will of God, and then the will of his Superiors : but thoufands have been damned merely for following their own will, and relying upon their own judg- ments, and chooling their own work, and doing their own fancies. For if we begin with ourfelves, what- foever feems good in our eyes is moft commonly dif- plealing in the eyes of God.
1 2. The fin of rebellion, though it be a fpiritual fin, and imitable by Devils, yet it is of that diforder, unreafonablenefs and impofhbility amongft intelli- gent fpirits, that they never murmured or mutinied in their lower ftations againfl their Superiors. Nay, the good Angels of an inferior Order durfl not revile a Devil of a higher Order. This confideration which I reckon to be moft preffing in the difcourfes of rea- fon, and obliging next to the neceflity of a Divine precept, we learn from Saint fude, [Likewfe alfo thefe filthy dreamers defpife dominion andfpeak evil of dignities. And yet Michael the Archangel y when con- tending with the Devil he difputed about the body of
198 OF OBEDIENCE. C. 3.
Mofes, Jiirjl not bring agai?jji him a railing accufation. But becaufe our Superiors rule by their example, by their word or law, and by the rod, therefore in proportion there are feveral degrees and parts of obe- dience, of feveral excellencies and degrees towards perfed:ion.
Degrees of Obedience.
1 . The firfl is the obedience of the outward Work : and this is all that Human Laws of themfelves regard; for becaufe Man cannot judge the heart, therefore it prefcribes nothing to it: the public end is ferved not by good willies, but by real and actual performances ; and if a man obeys againfl: his will, he is not punifh- able by the Laws.
2. 17ie obedience of the Will : and this is alfo ne- ceflary in our obedience to Human Laws, not be- caufe Man requires it for himfelf, but becaufe God commands it towards Man; and of it (although Man cannot, yet) God will demand an account. For we are to do it as to the Lord, and not to men; and there- fore we muft do it willingly. But by this means our obedience in private is fecured againft fecret arts and fubterfuges : and when we can avoid the punifh- ment, yet we fhall not decline our duty, but ferve Man for God's fake, that is, cheerfully y promptly , vi- gor oufy ; for thefe are the proper parts of willing- nefs and choice.
3 . The Underjlanding muf yield obedience in gene- ral, though not in the particular inflance ; that is, we muft be firmly perfuaded of the excellency of the obedience, though we be not bound in all cafes to think tlie particular Law to be moft prudent. But in
S. I. OF OBEDIENCE. 199
this our rule is plain enough. Our underftanding ought to be inquifitive whether the civil conflitu- tion agree with our duty to God ; but we are bound to enquire no further : and therefore beyond this, although he who, having no obligation to it, (as Counfellors have) enquires not at all into the wifdom or reafonablenefs of the Law, be not always the wifeft man, yet he is ever the befl fubjed:. For when he hath given up his underftanding to his Prince and Prelate, provided that his duty to God be fecured by a precedent fearch, he hath alfo with the beft, and with all the inftruments in the world, fecured his obedience to Man.
SECT. II.
Of Provijiony or that part of fiiftice which is due from Superiors to Inferiors.
IS God hath imprinted his authority in feve- ral parts upon feveral eflates of Men, as Princes, Parents, Spiritual Guides : fo he hath alfo delegated and committed parts of his care and providence unto them, that they may be inftru- mental in the conveying fuch bleffings which God knows we need, and which he intends fhould be the effedis of Government. For fmce God governs all the World as a King, provides for us as a Father, and is the great Guide and Condu(5lor of our fpirits as the Head of the Church, and the great Shepherd and Bifhop of our Souls, they who have portions of thefe dignities, have alfo their fhare of the adminiflra-
200 THE Durr C. 3.
tion : the fum of all which is ufually fignified in thefe two words [Governing] and [Feeding,] and is particularly recited in thefe following rules.
Duties of Kings, and all the Supreme Power, as Lawgivers.
1 . Princes of the people, and all that have Legif- lative power, muft provide ufeful and good Laws for the defence of propriety, for the encouragement of labour, for the fafeguard of their perfons, for deter- mining controverlies, for reward of noble a(5tions and excellent arts and rare inventions, for promoting trade, and enriching their people.
2. In the making Laws Princes muft have regard
to the public difpoiitions, to the
Omittenda potius prae- „ -^ / ^. . - -
vaiida et aduita vitia, afrections and dilariections or the
quam hoc adfequi, ut pa- ^ j n ^ • ... J
lam fiat quibm flagitiis people, and mult not mtroduce a imparesfimus. Taat. L^^ ^'^j^ pubHc fcandal and dif-
pleafure ; but confider the public benefit, and the prefent capacity of affairs, and general inclinations of men's minds. For he that enforces a Law upon a people againft their firfl: and public apprehenfions, tempts them to difobedience, and makes Laws to become fnares and hooks to catch the people, and to enrich the treafury with the fpoil and tears and curfes of the Commonalty, and to multiply their mutiny and their fin.
3. Princes muft provide that the Laws be duly executed. For a good Law without execution is like an unperformed promife : and therefore they muft be fevere exadlors of accounts from their De- legates and Minifters of Juftice.
S 2. OF SUPERIORS. 201
4. The feverity of Laws muft be tempered with difpenfations, pardons, and remif- , , . . ,, fions, according as the cafe fhall v<j>c,i/ ? ixxE.Ve* »ii to xaSo-
° „ . 1 . >^oy. Eth. 5. c. 10.
alter, and new neceliities be in- troduced, or fome lingular accident fhall happen, in which the Law would be unreafonable or intole- rable as to that particular. And thus the people with their importunity prevailed againil Saul in the cafe of yonatharif and obtained his pardon for break- ing the Law which his Father made, becaufe his neceffity forced him to tafte honey, and his breaking the Law in that cafe did promote that fervice whofe promotion was intended by the Law.
5. Princes muft be Fathers of the people, and provide fuch inftances of gentlenefs, eafe, wealth and advantages, as may make mutual confidence between them ; and muft fix their fecurity under God in the love of the people, which therefore they muft with all arts of fweetnefs, remiffion, popularity, noblenefs and fincerity endeavour to fecure to themfelves.
6. Princes muft not multiply public Oaths with- out great, eminent and violent neceffity, left the fe- curity of the King become a fnare to the people, and they become falfe when they fee themfelves fufpedred, or impatient when they are violently held faft : but the greater and more ufeful caution is upon things than upon perfons ; and if fecurity of Kings can be obtained otherwife, it is better that Oaths fhould be the laft refuge, and when nothing elfe can be fufii- cient.
7. Let not the people be tempted with arguments
to difobey, by the impofition of LWritla de Re. pefte
great and unneceffary taxes : for ^^ ^^g"'-
202 THE DUTT C. 3.
that lofl to the fon of Solomon the dominion of the ten Tribes oi Ifrael.
8. Princes muft in an efpecial manner be Guar- dians of Pupils and Widows, not fuffering their per- fons to be opprelfed, or their eftates embezzled, or in any fenfe be expofed to the rapine of covetous per- fons, but be provided for by jufl Laws and provident Judges, and good Guardians, ever having an ear ready open to their juft complaints, and a heart full of pity, and one hand to fupport them, and the other to avenge them.
9. Princes muft provide that the Laws may be fo adminiflered, that they be truly and really an eafe to the people, not an inftrument of vexation : and there- fore muft be careful that the fliorteft and moft equal ways of trials be appointed, fees moderated, and in- tricacies and windings as much cut off as may be, left injured perfons be forced to perifti under the op- preflion, or under the Law, in the injury, or in the fuit. Laws are like Princes, thofe beft and moft beloved who are moft ealy of accefs.
10. Places of judicature ought at no hand to be fold by pious Princes, who remember themfelves to
be fathers of the people. For they
Chi compra il m^o'if- .
trato forza e che vendra la that bllj the ojice w'lW fell the aB,
^'" ' '^' and they that at any rate will be
Judges, will not at any eafy rate do Juftice ; and their bribery is lefs puniftiable, when bribery opened the door by which they entered.
1 1 . Ancient privileges, favours, cuftoms, and Adls of grace indulged by former Kings to their people, muft not without high reafon and great neceftities be revoked by their fucceflbrs, nor forfeitures be ex-
S. 2. OF SUPERIORS. 203
adted violently, nor penal Laws urged rigoroufly, nor in light cafes, nor Laws be multiplied without great need, nor vicious perfons, which are publicly and defervedly hated, be kept in defiance of popular de- fires, nor anything that may unnecefTarily make the yoke heavy and the affediionJight, that may increafe murmurs and lefTen charity ; always remembering that the interefl of the Prince and the People is fo enfolded in a mutual embrace, that they cannot be untwifted without pulling a limb off, or diffolving the bands and conjundiion of the whole body.
12. All Princes mufl efleem themfelves as miic/i bound by their word, by their grants, and by their promifes as the meanefl of their ^, „ , , . .,. . r^-
â– I _ ^ Nulla lex (civuis; libi
Subjecfts are by the reftraint and foil confcientiam juiiitiae
- r T J 1 1 1 ^^^ debet, fed eis a qui-
penalty or Laws : and although bus obfequium expe^tat. they are luperior to the people, ^ ^
yet they are not fuperior to their own voluntary con- ceflions and engagements, their promifes and Oaths, when once they are pafTed from them.
The Duty of Superiors as they are Judges.
I . Princes in Judgment and their Delegate Judges muft judge the caufes of all perfons uprightly and impartially, without any perfonal confideration of the power of the mighty, or the bribe of the rich, or the needs of the poor. For although the poor mufl fare no worfe for his poverty, yet in juftice he muft fare no better for it : And although the rich mufh be no more regarded, yet he mufl not be lefs. And to this purpofe the Tutor of Cyrus inflrudied him, when in a controverfy where a great Boy would have taken a large Coat from a little Boy, becaufe his own was too
204 THE Dvrr C. 3.
little for him, and the other's was too big, he adjudged the great Coat to the great Boy: his Tutor anfwered. Sir, if you were made a Judge of decency orfitnefs, you had judged well in giving the biggeft to the biggefl:; but when you were appointed Judge, not whom the Coat did fit, but whofe it was, you fhould have con- fidered the title and the polTeffion, who did the vio- lence, and who made it, or who bought it. And fo it muft be in judgments between the Rich and the Poor : it is not to be confidered what the poor man needs, but what is his own.
2. A Prince may not, much lefs may inferior Judges, deny juftice when it is legally and compe- tently demanded : and if the Prince will ufe his Pre- rogative in pardoning an offender againft whom Juf- tice is required, he mufl be careful to give fatisfac- tion to the injured perfon, or his Relatives, by fome other inftrument ; and be watchful to take away the fcandal, that is, left fuch indulgence might make perfons more bold to do injury : and if he fpares the life, let him change the punifhment into that which may make the offender (if not fuffer juffice, yet) do juftice, and more real advantage to the injured perfon. Thefe Rules concern Princes and their Delegates in the making or adminiftering Laws, in the appoint- ing rules of juftice and doing a6ts of judgment. The duty of Parents to their Children and Nephews is briefly defcribed by S. Paul.
The Duty of Parents to their Children.
I . Fathers provoke not your children to wrath : that
is, be tender bowelled, pitiful and gen-
^ ^ ' ' ''" tie, complying with all the infirmities
S, 2. OF SUPERIORS. 205
of the Children, and in their feveral ages propor- tioning to them feveral ufages according to their needs and their capacities.
2. Bring them up in the nurture and admonition of the Lord: that is, fecure their Religion, feafon their younger years with prudent and pious principles, make them in love w^ith virtue, and make them ha- bitually fo before they come to choofe or to difcern good from evil, that their choice may be with lefs difficulty and danger. For while Potior mihi ratio vi- they are under difcipline, they fuck TpleTf^di ^vitu" in all that they are firfl taught, and ^ ^'''^'^- ^- ^- '■^• believe it infinitely. Provide for crat's'apud' Plutarch. them wife, learned and virtuous ^^ ^'^^'^- ^ducand. Tutors, and good company and difcipline,* feafon- able baptifm, catechifm and confirmation. For it is a great folly to heap up much wealth for our Chil- dren, and not to take care concerning the Children, for whom we get it. It is as if a man fhould take more care about his fhoe than about his foot.
3. Parents mujl * Jhew piety at home; that is, they mufi: give good example
and reverent deportment in the face of their children ; and all thofe inftances of charity which ufually en- dear each other, fweetnefs of converfation, affability, frequent admonition, all fignifications of love and tendernefs, care and watchfulnefs, muft be exprefitd towards Children, that they may look upon their Pa- rents as their friends and patrons, their defence and fancftuary, tHeir treafure and their Guide. Hither is to be reduced the nurfing of Children, which is the firil and moft natural and necefiary inftance of piety which mothers can fhew to their Babes ; a
2o6 THE DUTT C. 3.
duty from which nothing will excufe, but a difability, licknefs, danger, or public neceffity.
4. Parents mufl provide for their own according to their condition, education, and employment ; called
by Saint Paul, a laying up for the Chil- dren, that is, an enabling them by com- petent portions, or good trades, arts or learning, to defend themfelves againjfl: the chances of the world, that they may not be expofed to temptation, to beg- gary, or unworthy arts. And although this muft be done without covetoufnefs, without impatient and greedy defires of making them rich ; yet it muft be done with much care and great affediion, with all reafonable provifion, and according to our power : and if we can without fin improve our eftates for them, that alfo is part of the duty we owe to God for them. And this rule is to extend to all that de- fcend from us, although we have been overtaken in a fault, and have unlawful iifue ; they alfo become part of our care, yet fo as not to injure the produc- tion of the lawful bed.
5. This duty is to extend to a provifion of condi- * ^vixifivfj^k-rmv iA.h â– vm.ifxzv tlotts aud au eflate of life.* Pa-
7raT.,p£_«of rentsmuflaccordinffto their power
Tih. Eurip. Ekar. ^iVidi reafon provide Hufbands or
Me tibi Tyndareus vita Wivcs for their Children. f In
gravis aucror et annis '
Tradidit: arbitrium nep- wliich thcv muft fccurc piety and
tis habcbat avus. -n ^• • jl. ii rr •
Omd.inEpiji.Hermiones. Religion,J and the affediion and fLiberi fine confenfu lovc of the intereftcd perfons ; and
parentum contrahere non r^ ^i r i ^ ^i j ^ .
debent. Andromacha after thelc let them make what apud Euripidcm cum pe- provifious thcv cau for Other con-
tita hilt ad nuptias, re- r J
fpondit, patris iiii efTe vcnicnces or advantao;es : ever re-
fponlalium fuorum curam . "--*
habere: et Achilles apud membering that they can do no
S, 2.
OF SUPERIORS.
207
Homerum fine patris
Regis filiam
fui confenfu
noluit ducere. II. 10. "h
yap ^rt fjt,i aoooo'i Ssoi, xai oixaJ MaifA,ai, ri))X£i/f fiw jWck ETTEfTet j/yvaT>ca yaiUEo-fTETat auTo'f. Et Juftinianus Imp. ait, naturali fimul et civili ration! congruere, ne filii ducant uxores citra Parentum authoritatem, Simo Terentianus parat abdicationem quia Pam- philus clam ipib duxiflet
injury more afflid;ive to the chil- dren than to join them with cords of a difagreeing affection : it is like tying a Wolf and a Lamb, or planting a Vine in a Garden of Coleworts. Let them be per- fuaded with reafonable induce- ments to make them willing, and to choofe according to the parent's Srta'Srm vS; wifh, but at no hand let them be pa«"Ks^ At fi fubfe-
quuta eit copula, ne te-
forCed.§ Better to fit up all night mere refcindantur connu-
, 1 1 • 1 TA ^'^ multas fuadent cau-
tnan to go to bed with a Dragon, tiones et pericula. Liberi
autem quamdiu fecundum leges patrias fui juris non funt, clandellinas nuptias fi ineant, peccant contra quintum praeceptum, et jus naturale Secundarium. Proprle enim loquendo Parentes non habent l^oua-lav, five poteftatem, fed authoritatem ; habent jus jubendi aut prohibendi, fed non irritum faciendi. Atque etiam ifta authoritas exercenda ell fecundum aequum et bonum ; fell, ut ne morofus et difficilis fit Pater. Mater enim vix habet aliquod Juris praeter fuafionis et amoris et gratitudinis. Si autem Pater filiam non coUocafiet ante 25. annos, filia nu- bere poterat cui voluerat, ex Jure Romanorum. Patrum enim authoritas ma- jor aut minor eft ex legibus patriis, et folet extendi ad certam aetatem, et turn exfpirat quoad Matrimonium j et eft major in filias quam filios. Num. 30.
X Eofdem quos maritus nofle deos et colere folos uxor debet ; fupervacaneis autem religionibus et alienis fuperftitionibus fores occludere. Nulli enim Deiam grata funt facra quae mulier clanculum et furtim facit. Plutarch. Conjug. Pra- cept, § Vocemus puellam, et quaeramus os ejus. Gen. 24. 57.
'The Duty of Hujbands , &c. See Chap. 2. Secft. 3.
Rides for Married Perfons.
I. Hufbands muft give to their Wives love, main- tenance, duty, and the fweetnefs y„v».j/), v - >- of converfation ; fand Wives * "^"^p" '''; "? '}"'"' ""' °^''' muft pay to them all they have or '^<^Bxnr oi ^.h yip tod ya
• f 1 . n r" 1 1 • xpEiVfl-ov nal apBiov,
can with the interelt 01 obedience -^h s'S' o>o<{>poveovts vq^'^'* and reverence :] and they muft be "'"' ^'^"^^
208
THE DUTT
C. 3.
'Avip m yim- wxx' s.\yia complicated in afFed:ions and in-
1-ja-fx.inis-cn, A 1 1 1 1 • n • o •
xipfxc^ra »' d,uenr^cri, f^i.\- tereft, that thcrc be no diliinction
h^
inXvov avroi. OdyiT. 6.
* 'Evsitt iXuflsf (fiiXTfov ely-
ToUTOi xaTa>tpaTE~y ayS'^oj era;- ficv yt/mi. Menan.
'^H [xovvot (piXiovj- aXo^ovi
fxipoTTtuv avQfxTroov 'ATpETJai ; tTreth oVrif ayaflo;
ic xai* lyi tw 'Ex 6u^o2 <})tX£a)v JoupiXT^gTuv TTEp ioZtrav.
Homer. II. 10.
between them of Mi?2e and Thine, And if the title be the man's, or the woman's, yet the ufe muft be common, only the wifdom of the man is to regulate all extravagan- cies and indifcretions. In other things no queftion is to be made ; and their goods fhould be as their children, not to be divided, but of one poflefHon and provilion : whatfoever is otherwife, is not marriage but merchandife. And upon this kxe4«.. x.xi xXE,.^aT. ground I fuppofe it was, that S. ivEuavJpofraf Ei7ro,/a;iw.«. B dfi I commtnAtdi that woman who
took part of her Hufband's goods to do good works withal : for fuppofmg him to be unwilling, and that the work was his duty or hers alone, or both theirs in conjun(5lion, or of great advantage to either of their Souls, and no violence to the fupport of their families, fhe hath right to all that : And Abigail of her own right made a coftly prefent to David, when • Laetum efle debet et her hulband Natal had refufed it. rium^'^'A^r'"'' '"^" The Hufband muft * rule over his
Namque es ei Pater et Wife, aS thc Soul doeS OVer thc Frater,venerandaque Ma- ter : Nec minus facit ad body, obnoxious to the fame fuffer-
dignitatem viri fi mulier . . , i 1 1 r rr
eum fuum Praeceptorem, mgs, and bound by the lame affec-
Philolbphum, Magif- ,• j j • r a' • 1
trumque appeiiet. Piu- ^lons, and domg or fuftering by ^'^^^^- the permiffions and intereil: of each
other : that (as the old Philofopher faid) as the hu- mours of the body are mingled with each other in the whole fubftances, fo marriage may be a mixture of interefts, of bodies, of minds, of friends, a con-
â– f" Oil ^pviri(;, ov rvpam;, ov
TrXourov X.^i^h Too-ovTov ii'/iv ha.<pofOv; ra,;
S. 2. OF SUPERIORS. 209
junction * of the whole life, and * Conviaio eft quafi
•' ' quasdam intentio benevo-
the nobleft of friend fliips. But if lentiae after all the fair deportments and innocent chafle compliances, the Hufband be morofe and ungentle, 'n^ iv^pi; Io-bkov Kui ymaixo; let the "f" Wife difcourfe thus : If rv»;^» h>iaia, imi .^pomZa-a. t' while I do my duty my Hufband infeTfoTMatrona fuo fit, negledls me, what will he do if I ^^tS&^^Ln^n. negledt him ? And if fhe thinks to cirque pares. be feparated by reafon of her Hulband's unchafte life, let her confider, that then the man will be in- curably ruined, and her rivals could wifh nothing more than that they might pofTefs him alone.
T^e Duty of Majiers of Families.
I . The fame care is to extend to all of our family in their proportions as to our Children : for as by Saint Paul's economy the Heir differs nothing from a fervant while he is in minority (fo a fervant fhould differ nothing from a child in the fubftantial part of the care ; and the difference is only in degrees. Servants and Maflers are of the fame kindred, of the fame nature, and heirs of the fame promifes, and therefore * i . mufl be provided with neceffaries for their fupport and maintenance. 2. They mufl be ufed with mercy. 3. Their work muft be tolerable and merciful. 4. Their reflraints muft be reafonable. 5. Their recreations fitting and healthful. 6. Their Religion and the intereft of Souls taken care of. 7. And Mafters mufl correal their fervants with gen- tlenefs, prudence and mercy ; not for every flight fault, not always, not with upbraiding and difgrace-
p
210 THE DUrr OF SUPERIORS. C. 3.
ful language, but with fuch only as may exprefs and reprove the fault, and amend the perfon. But in all thefe things meafures are to be taken by the contract made, by the Laws and cuftoms of the place, by the fentence of prudent and merciful men, and by the cautions and remembrances given us by God ; fuch as is that written by S. Paul^ \^as knowing that we alfo have a Majler in Heaven?^ The Mafter muft not be a lion in his houfe, left his power be obeyed, and his perfon hated ; his eye be waited on, and his bufinefs be negledted in fecret. No fervant will do his duty, unlefs he make a confcience, or love his Mafler : if he does it not for God's fake or his Maf- ter's, he will not need to do it always for his own.
The duty of Guardians or Tutors.
Tutors and Guardians are in the place of Parents; and what they are in fidion of Law, they muft re- member as an argument to engage them to do in reality of duty. They muft do all the duty of Pa- rents, excepting thofe obligations which are merely natural.
^ The duty of Minijiers and Spiritual Guides to the people is of fo great burthen, fo various rules, fo in- tricate and hufy caution, that it requires a diJiinSi traSlate by itfelf
OF CIVIL CONTRACTS. 211
SECT. III.
Of Negotiation, or Civil Contrasts.
I HIS part of Juftice is fuch as depends upon the Laws of Man diredlly, and upon the Laws of God only by confequence and in- dired; reafon ; and from civil Laws or private agree- ments it is to take its eftimate and meafures : and although our duty is plain and eafy, requiring of us honefty in contrails, fincerity in affirming, limplicity in bargaining, and faithfulnefs in performing ; yet it may be helped by the addition of thefe following rules and confiderations.
"Rules and Meafures of fufice in bargaining.
1 . In making contracfts ufe not many words ; for all the bufinefs of a bargain is fummed up in few fen- tences : and he that fpeaks leaft, means faireft as having fewer opportunities to deceive.
2. Lie not at all, neither in a little thing nor in a great, neither in the fubflance nor in the circum- ftance, neither in word nor deed : that is, pretend not what is falfe, cover not what is true, and let the meafure of your affirmation or denial be the under- ftanding of your contrad;or ; for he that deceives the buyer or the feller, by fpeaking what is true in a fenfe not intended or underflood by the other, is a liar and a thief. For in bargains you are to avoid not only what \^ falfe, but that alfo which deceives.
3. In prices of bargaining concerning uncertain Merchandife, you may buy as cheap ordinarily as you
212 OF CIVIL CONTRACTS. C. 3.
can, and fell as dear as you can, fo it be i . without violence; and 2. when you contracft on equal terms with perfons in all fenfes (as to the matter and fkill of bargaining) equal to yourfelf, that is. Merchants with Merchants, wife men with wife men, rich with rich ; and 3. when there is no deceit, and no neceffity, and no monopoly : For in thefe cafes, viz. when the contrad:ors are equal, and no advantage on either fide, both parties are voluntary, and therefore there can be no injuftice or wrong to either. But then add alfo this confideration, that the public be not oppreffed by unreafonable and unjuft rates : for which the fol- lowing rules are the beft meafure.
4. Let your prices be according to that meafure of good and evil which is eftablifhed in the fame and common accounts of the wifeft and moft merciful men fl<:illed in that manufadture or commodity ; and the gain fuch which without fcandal is allowed to perfons in all the fame circumftances.
5. Let no prices be heightened by the neceffity or unfkilfulnefs of the Contractor : for the firfl: is direct uncharitablenefs to the perfon, and injuftice in the thing (becaufe the man's neceffity could not naturally enter into the confideration of the value of the com- modity ;) and the other is deceit and oppreffion : much lefs muft any man make neceffities ; as by en- groffing a commodity, by monopoly, by detaining corn, or the like indired: arts ; for fuch perfons are unjuft to all lingle perfons with whom in fuch cafes they contrail, and oppreffors of the public.
6. In intercourfe with others do not do all which you may lawfully do ; but keep fomething within thy power : and becaufe there is a latitude of gain in
S. 3. OF CIVIL CONTRACTS. 213
buying and felling, take not thou the utmoft penny that is lawful, or which thou thinkeft fo; for although it be lawful, yet it is not fafe ; and he that gains all that he can gain lawfully this year, poffibly next year will be tempted to gain fomething unlawfully.
7. He that fells dearer, by reafon he fells not for ready money, muft increafe his price no higher than to make himfelf recompenfe for the lofs which ac- cording to the Rules of trade he fuftained by his for- bearance, according to common computation, reckon- ing in alfo the hazard, which he is prudently, warily and charitably to efhimate. But although this be the meafure of his juftice, yet becaufe it happens either to their friends, or to neceffitous and poor perfonr they are in thefe cafes to coniider the rules of friend fhip and neighbourhood, and the obligations of cha- rity, lefljuflice turn into unmercifulnefs.
8. No man is to be raifed in his price or rents in regard of any accident, advantage Mercantia nen vuoi ne or difadvantage of his perfon. A ^'"'^^ "^ p^""^"''- Prince muft be ufed confcionably as well as a com- mon perfon, and a beggar be treated juftly as well as a Prince ; with this only difference, that to poor perfons the utmofl: meafure and extent of juftice is unmerciful, which to a rich perfon is innocent, be- caufe it is juft, and he needs not thy mercy and re- miffion.
9. Let no man for his own poverty become more oppreffing and cruel in his bargain, but quietly, mo- deftly, diligently and patiently recommend his efhate to God, and follow its intereft, and leave the fuccefs to him : for fuch courfes will more probably advance his trade, they will certainly procure him a blefling
2 14 OF CIVIL CONTRACTS. C. 3.
and a recompenfe, and if they cure not his poverty* they will take away the evil of it : and there is no- thing elfe in it that can trouble him.
10. Detain not the wages of the hireling; for every degree of detention of it beyond the time is injuftice and uncharitablenefs, and grinds his face till tears and blood come out : but pay him exad:ly according to Covenant, or according to his needs.
1 1 . Religioufly keep all promifes and Covenants, though made to your difadvantage, though afterwards you perceive you might have been better : and let not any precedent ad: of yours be altered by any after- accident. Let nothing make you break your pro- mife, unlefs it be unlawful or impoffible : that is, either out of your natural, or out of your civil power, yourfelf being under the power of another ; or that it be intolerably inconvenient to yourfelf, and of
• surgam ad fponfaiia ^^^ advantage to auothcr ; or that quiapiomifi,quamvisnon you havc Icavc exDrefled, or rea-
concoxerim : i'ed non n te- •' ^
bricitavero : lubeft enim foUably prcfumcd. tacita exceptio, Si potero, ^ ,
fidebebo. Sefiec. 12. l^ct uo man take wages or
cinntTgku;^qSR.ftcC.m ^^es for a work that he cannot do, momitteiem. Deftituere qj. cauuot with probability uudcr-
levitas non erit n aliquid -T J
intei-venerit novi. Eadem take, or iu fomc fcnfe profitably,
mihi omnia pr3efta,et idem j • i r • i i
fum. Lib.^.cap.z^.de and With calc, or with advantage manage. Phyficians mufl not med- dle with defperate difeafes, and known to be incu- rable, without declaring their fenfe beforehand ; that if the patient pleafe he may entertain him at adven- ture, or to do him fome little eafe. Advocates muft deal plainly with their Clients, and tell them the true ftate and danger of their cafe ; and muft not pretend confidence in an evil caufe : but when he
S. 3. OF CIFIL CONTRACrS. 215
hath ib cleared his own innocence, if the CHent will have collateral and legal advantages obtained by his induftry, he may engage his endeavour, provided he do no injury to the right Caufe, or any man's perfon.
13. Let no man appropriate to his own ufe what God by a fpecial mercy, or the Re- Braffavoi. in exam. public hath made common ; for ^â„¢p^-
that is both againft Jullice and Charity too ; and by miraculous accidents God hath declared his difplea- fure againft fuch enclofure. When the Kings of Naples enclofed the Gardens of Oenotria, where the bell: Manna of Calabria defcends, that no man might gather it without paying tribute, the Manna ceafed, till the tribute was taken off; and then it came again : and fo, when after the third trial, the Princes found they could not have that in proper which God made to be common, they left it as free as God gave it. The like happened in Epire, when CaeiiusRhod. 1. 9.C. 12. Lyfunachus laid an import upon the a^^^'^* ^"P"°^- ^- 5* Tragafcean Salt, it vanifhed, till Lyjimachus left it public. And when the Procurators of King Anti- gonus impofed a rate upon the fick people that came to Edepfum to drink the waters which were lately fprung, and were very healthful, inftantly the waters dried up, and the hope of gain perifhed.
The fum of all is in thefe words of S. Paul, [Let no man 70 beyond and defraud his bro- t/ier in any matter, becauje the L,ord is the avenger ofallfuchJ] And our bleffed Saviour in the enumerating the duties of juftice, befides the Commandment of [Do not Jieaf] adds [Defraud not] forbidding (as a diftindt , Cor.^e.'s! explication of the old Law) the tacit ^^^'- »°- ^9-
2i6 OF CIVIL CONTRACTS. C. 3.
and fecret theft of abufing our Brother in Civil Con- trad:s. And it needs no other arguments to enforce this caution, but only that the Lord hath undertaken to avenge all fuch perfons. And as he alw^ays does it in the great day of recompenfes ; fo very often he does it here, by making the unclean portion of in- juftice to be as a Canker-w^orm eating up all the other increafe : it procures beggary, and a declining eftate, or a caitiff curfed fpirit, an ill name, the curfe of the injured and opprelTed perfon, and a Fool or a prodigal to be his heir.
SECT. IV.
OfReJiitution.
ESTITUTION is that part of Juflice to which a man is obliged by a precedent Contra(5l, or a foregoing fault, by his own ad: or another man's, either with, or without his will. Chi non vuoi rendere, He that borrows is bound to pay,
cheats. For if he that borrows and pays not when he is able, be an unjufl perfon and a robber, becaufe he polfeffes another man's goods, to the right owner's prejudice ; then he that took them at firft without leave is the fame thing in every inftant of his polTef- fion, which the Debtor is after the time in which he fhould and could have made payment. For in all fins we are to diftinguifh the tranfient or paffing ad: from the remaining effed: or evil. The ad of deal- ing was foon over, and cannot be undone, and for it the Unner is only anfwerable to God, or his Vice-
^S*. 4. OF RESTITUTION. 217
gerent, and he is in a particular manner appointed to expiate it by fuffering punishment, and repenting, and afking pardon, and judging and condemning himfelf, doing ads of juftice and charity, in oppofi- tion and contradiction to that evil action. But be- caufe in the cafe of ilealing there is an injury done to our neighbour, and the evil ftill remains after the action is pafl, therefore for this we are accountable to our neighbour, and we are to take the evil off from him which we brought upon him, or elfe he is an injured perfon, a fufferer all the while : and that any man fhould be the worfe for me, ^. . , . ,
. Si tua culpa datum eft
and my direcfl act, and by my in- damnum, jure fuper his
. ri .1 1 r ' fatisfacere te oportet.
tention, is againlt the rule or equity, of juftice and of charity ; I do not that to others which I would have done to myfelf, for I grow richer upon the ruins of his fortune. Upon this ground, it is a determined rule in Divinity, Our Jin can never be pardoned till we have rejlored what we unjujily took, or wrongfully detain: reftored it (I mean) actually, or in purpofe and deiire, which we muft really perform when we can. And this dodtrine, be- lides its evident and apparent reafonablenefs, is de- rived from the exprefs words of Scripture, reckon- ing Rejlitution to be a part of Repentance, necelfary in order to the remiffion of our fins. \If the wicked rejlore the pledge, give again that he had robbed, &c., he Jlo all Jure ly live, he ^^ •33.15- Jhall not die ;] * The practice of this part of Juftice is to be dire(5led by the following Rules.
21 8 OF RESTITUTION. C. 3.
Ru/es of making Reftitiition.
1. Whofoever is an effed;ive real caufe of doing
his Neighbour wrong, by what inflrument foever he
does it (whether by commanding or encouraging it,
• -o y^ i.a.i.a, .ov TT.- by counfelhng or commending* it, 'KfaKiTa,oiUy^ r. Wov t^v ^y acfting it, or not + hindering it
7re7rpayiuiivi>iifavrovpyo(;yinrai. JO' i O
Totiias apud Procop. when he miffht and ought, by con-
Q^ii laudat fervum fu- cealmg it or receivmg it) is bound
^To^^i^JZ to m^ke reftitution to his Neigh-
augeri malum. bour ; if without him the injury
Ulpian. lib. I. cap. de .
Ser'vo corrupto. had not bccu done, but by him or
^l^^lx^rSr^irLZt ^is affiflance it was. For by the
Bn^aj ^^.f.hov, jps^.. n f^j^g reafon that every one of thefe
Nicet. choniat. in Mi- [^ pruihy of the fin, and is caufe of
chael. Comnen. , . .
Sic syri ab Amphyai- the injury, by the fame they are
onibus judicio damnati, i j . i .• v
quiapiraticamnonprohi- bound to make reparation; be-
bueruntcumpoterant. ^^^f^ ^^ J^Jj^ J^-g ^eighbour is
made worfe, and therefore is to be put into that ftate from whence he was forced. And fuppofe that thou haft perfuaded an injury to be done to thy Neighbour, which others would have perfuaded if thou hadft not, yet thou art ftill obliged, becaufe thou really didft caufe the injury ; juft as they had been obliged if they had done it : and thou art not at all the lefs bound by having perfons as ill inclined as thou wert.
2. He that commanded the injury to be done, is firft bound ; then he that did it ; and after thefe, they alfo are obliged who did fo affift, as without them the thing would not have been done. If fatis- fadlion be made by any of the former, the latter is tied to repentance, but no reftitution : but if the in-
^•4. OF RESriTUriON. 219
jured perfon be not righted, every one of them is wholly guilty of the injuftice, and therefore bound to reftitution lingly and entirely.
-l. Whofoever intends a little , Etiamfi partem damni -J . _ . dare noluuti, in totum
injury to his Neighbour, and acfts quafi prudens dederis, te-
, , . ,- . nendus es. Ex toto enim
It, and by it a greater evil acci- noiuiffe debet qui impru-
1 , 11 1 • VT J ^ dentia defenditur. Senec.
dentally comes, he is obliged to contr. invoiuntarium make an entire reparation of all the ""^^^ ^^^ voiunSrlo. """ injury, of that w^hich he intended, strabo.
and of that which he intended not, but yet a(Sled by his own inftrument going further than he at firft pur- pofed it. He that fet fire on a plane-Tree to fpite his Neighbour, and the plane-Tree fet fire on his Neighbour's Houfe, is bound to pay for all the lofs, becaufe it did all arife from his own ill intention. It is like murder committed by a drunken perfon, invo- luntary infome of the effeSiy but voluntary in the other parts of it, and in all the caufe ; and therefore the guilty perfon is anfwerable for all of it. And when Ariarathes the Cappadocian King had but in wan- tonnefs flopped the mouth of the river Melanus, al- though he intended no evil, yet Euphrates being fwelled by that means, and bearing away fome of the ftrand of Cappadocia, did great fpoil to the Phrygians and Galatiansy he therefore by the Roman Senate was condemned in three hundred talents towards repara- tion of the damage. Much rather therefore when the lefier part of the evil was diredtly intended.
4. He that hinders a charitable perfon from giving alms to a poor man is tied to reftitution, if he hin- dered him by fraud or violence ; becaufe it was a right which the poor man had when the good man had defigned and refolved it, and the fraud or vio-
220 OF RESTITUTION. C. 3-
lence hinders the effedl, but not the purpofe : and
therefore he who ufed the deceit or the force is in-
„ .^, . . „ jurious, and did damap;e to the
Bnirat xp^fxacTi y, iviXivQipiav. pQOT man. But if the alms were
Eth. 1. 5. c. 4.. i • 1 1 11 11-
nmaered only by entreaty, the mn- derer is not tied to reftitution, becaufe entreaty took not liberty away from the giver, but left him ftill Mafter of his own ad;, and he had power to alter his purpofe, and fo long there was no injuftice done. The fame is the cafe of a Teftator giving a legacy either by kindnefs or by promife and common right. He that hinders the charitable Legacy by fraud or vio- lence, or the due Legacy by entreaty, is equally obliged to reflitution. The reafon of the latter part of this cafe is, becaufe he that entreats or perfuades to a fin is as guilty as he that ads it : and if without his perfuafion the fin and the injury would not be adled, he is in his kind the entire caufe, and there- fore obliged to repair the injury as much as the per- fon that does the wrong immediately.
5. He that refufes to do any part of his duty (to which he is otherwife obliged) without a bribe, is bound to reflore that money, becaufe he took it in his Neighbour's wrong, and not as a falary for his labour, or a reward of his wifdom, (for his ftipend hath paid all that) or he hath obliged himfelf to do it by his voluntary undertaking.
6. He that takes any thing from his Neighbour which was Juflly forfeited, but yet takes it not as a Minifter of Juftice, but to fatisfy his own revenge or avarice, is tied to repentance, but not to reflitu- tion. For my Neighbour is not the worfe for my ad, for thither the law and his own demerits bore
S, 4. OF RESTITUTION. 221
him ; bat becaufe I took the forfeiture indiredlly I am anfwerable to God for my unhandfome, unjuft, or uncharitable, circumftances. Thus Philip of Ma- ce don was reproved by Arijiides for deftroying the Phocenfes ; becaufe ahhough they deferved it, yet he did it not in profecution of the Law of Nations, but to enlarge his own dominions.
7. The heir of an obliged perfon is not bound to make reftitution, if the obligation pafTed only by a perfonal ad; ; but if it pafTed from his perfon to his eftate, then the eftate pafTes with all its burden. If the Father by perfuading his neighbour to do injuf- tice be bound to reftore, the action is extinguifhed by the death of the Father, becaufe it was only the Father's fin that bound him, which cannot diredily bind the fon ; therefore the fon is free. And this is fo in all perfonal adlions, unlefs where the civil Law interpofes and alters the cafe.
^ T/ieJe Rules concern the perfons that are obliged to make Rejiitution : the other circumjiances of it are thus defcribed.
8 . He that by facfl, or word, or lign, either frau- dulently or violently does hurt to his Neighbour's body, life, goods, good name, friends, or Soul, is bound to make reftitution in the feveral inflances, according as they are capable to be made. In all thefe inftances, we muft feparate entreaty and entice- ments from deceit or violence. If I perfuade my Neighbour to commit adultery, I flill leave him or her in their own power : and though I am anfwer- able to God for my fin, yet not to my Neighbour.
222 OF RESTITUTION. C. 3.
. ,. , . , For I made her to be willing; vet
oihi{. Epia. fhe was willing,* that is, the fame
p.rrt"rTri'?^i"''piaIo'. at kft as I was at firft. But if I
Non licet luffurari men- J^^ve ufed fraud, and made her to
tem vel Samantani.
R. Maimon. Can. Eth. believc a lie "f* upon which confi- dence fhe did the a6t, and without fhe would not, (as if I tell a woman her Hufband is dead, or in- tended to kill her, or is himfelf an adulterous man) or if I ufe violence, that is, either force her or threaten her with death, or a grievous wound, or anything that takes her from the liberty of her choice, I am bound to reftitution, that is, to reftore her to a right underftanding of things and to a full liberty, by taking from her the deceit or the violence.
9. An adulterous perfon is tied to reftitution of the injury, fo far as it is reparable, and can be made to the wronged perfon ; that is, to make provifion for the children begotten in unlawful embraces, that they may do no injury to the legitimate by receiving a common portion : and if the injured perfon do ac- count of it, he muft fatisfy him with money for the wrong done to his bed. He is not tied to offer this, becaufe it is no proper exchange ; but he is bound to pay it if it be reafonably demanded : for every man hath juflice done him, when himfelf is fatisfied, though by a word, or an a6lion, or a penny.
10. He that hath killed a man is bound to refti- tution by allowing fuch a mainte-
oi <nryin~<: Toz- <f.ovE;/eivTOf, nancc to the children and near re-
joT<t,. latives 01 the decealed as they have
Mich.Ephef.adsEth. j^^ ^^ j^-^ ^^^^j^^ confidcriug and
allowing for all circumflances of the man's age, and health, and probability of living. And thus Hercules
S. 4. OF RESTITUTION. 223
is faid to have made expiation for the death o^ Iphitus whom he flew, by paying a mulcft to his children.
1 1 . He that hath really leiTened the fame of his neighbour by fraud or violence, is o. ,,. . r • ,
'-' -^ _ _ bic Vivianus relipuit de
bound to reftore it by its proper injuHa accufatione : apud
inftruments ; fuch as are confeffion
of his fault, giving teflimony of his innocence or
worth, doing him honour, or (if that will do it, and
both parties agree) by money, which anfwers all
things.
1 2. He that hath wounded his neighbour is tied to the expenfes of the Surgeon and other incidences, and to repair whatever lofs he fuflains by his difabi- lity to work or trade : and the fame is in the cafe of falfe imprifonment, in which cafes only the real effedl and remaining detriment are to be mended and re- paired : for the adtion itfelf is to be punifhed or re- pented of, and enters not into the queflion of refli- tution. But in thefe and all other cafes the injured perfon is to be reftored to that perfect and good con- dition from which he was removed by my fraud or violence, fo far as is poffible. Thus a ravifher muft repair the temporal detriment or injury done to the maid, and give her a dowry, or marry her if fhe de- lire it. For this reftores her into that capacity of being a good wife, which by the injury was loft, as far as it can be done.
1 3 . He that robbeth his Neighbour of his goods, or detains any thing violently or fraudulently, is bound not only to reftore the principal, but all its fruits and emoluments which would have accrued to the right owner during the time of their being de- tained. * By proportion to thefe rules, we may judge
224 OF RESTITUTION. C. 3.
of the obligation that lies upon all forts of injurious perfons : the facrilegious, the detainers of tithes, cheaters of men's inheritances, unjuft Judges, falfe witnelTes and accufers, thofe that do fraudulently or violently bring men to fin, that force men to drink, that laugh at and difgrace virtue, that perfuade fer- vants to run away, or commend fuch purpofes, vio- lent perfecutors of Religion in any inftance ; and all of the fame nature.
14. He that hath wronged fo many, or in that manner, (as in the way of daily trade) that he knows not in what mieafure he hath done it, or who they are, muft redeem his fault by arms and largefTes to the poor, according to the value of his wrongful dealing as near as he can proportion it. Better it is to go begging to Heaven than to go to Hell laden with the fpoils of rapine and injuftice.
15. The order of paying the debts of contra<5l or reftitution are in fome inftances fet down by the civil Laws of a kingdom, in which cafes their rule is to be obferved. In deftitution or want of fuch rules, we are i . to obferve the neceffity of the Creditor, 2. then the time of the delay, and 3. the fpecial obligations of friendship or kindnefs ; and according to thefe in their feveral degrees make our reftitution, if we be not able to do all that we fhould : but if we be, the beft rule is to do it fo foon as we can, taking our accounts in this as in our human actions, ac- cording to prudence, and civil or natural conveniences or pofTibilities ; only fecuring thefe two things, i . That the duty be not wholly omitted, and 2. That it be not deferred at all out of covetoufnefs, or any other principle that is vicious. Remember that the
^S*. 4. OF RESTITUTION. 225
fame day in which Zaccheus made reftitution to all whom he had injured, the fame day Chrift himfelf pronounced that falva- " ^ 19. tion was come to his houfe.
16. But befides the obligation arifmg from con- tracfl or default, there is *one of ano- # p. • j ther fort which comes from kindnefs and the acfts of charity and friendfhip. He that does me a favour hath bound me to make him a return of thankfulnefs. The obligation comes not by cove- nant, not by his own exprefs intention, but by the nature of the thing; and is a duty fpringing up within the fpirit of the obliged perfon, to whom it is more natural to love his friend, and to do good for good, than to return evil for evil : becaufe a man may forgive an injury, but he muft never forget a good turn. For every thing that is excellent, and every thing that is profitable, whatfoever is good in itfelf, or good to me, cannot but be beloved ; and what we love we naturally cherifh and do good to. He therefore that refufes to do good to them whom he is bound to love, or to love that which did him good, is unnatural and monftrous in his aifediions, and thinks all the world born to minifter to him, with a greedinefs worfe than that of the fea, which although it receives all rivers into itfelf, yet it fur- nifhes the clouds and fprings with a return of all they need.
Our duty to Benefacflors is to efteem and love their perfons, to make them proportionable returns of fer- vice or duty, or profit, according as we can, or as they need, or as opportunity prefents itfelf, and according to the greatneffes of their kindnefs, and to pray to
226 OF RESTITUTION. C. 3.
God to make them rccompenfe for all the good they have done to us ; which lad office is alfo requifite to he done for our Creditors, who in charity have relieved our wants.
Prayers to he said in relation to the several Obligations and Offices of Justice.
u4 Prayer for the Grace of Obedience , to be f aid by all perfons under Command.
O ETERNAL God, great Ruler of Men and Angels, who haft conftituted all things in a wonderful order, making all the creatures fuhje(fl to man, and one man to another, and all to thee, the laft link of this admirable chain being faftened to the foot of thy throne ; teach me to obey all thofe whom thou haft fet over me, reverencing their per- fons, fubmitting indifferently to all their lawful com- mands, cheerfully undergoing thofe burthens which the public wifdom and neceffity ftiall impofe upon me ; at no hand murmuring againft Government, left the fpirit of pride and mutiny, of murmur and dif- order enter into me, and confign me to the portion of the difobedient and rebellious, of the defpifers of dominion and revilers of dignity. Grant this, O holy God, for his fake who for his obedience to the Fa- ther hath obtained the glorification of eternal ages, our Lord and Saviour fefus Chrift. Amen.
Prayers for Kings and all Magijlrates^for our Parents fpiritual and natural y are in the following Litanies at the end of the fourth Chapter.
AdC.T,. THE DUTIES OF JUSTICE. 227
yi Prayer to be /aid by SubjeSts, when their Land is invaded and overru?i by barbarous or wicked people, enemies of the Religion, or the Government.
I.
O ETERNAL God, thou alone ruleft in the Kingdoms of men, thou art the great God of hattles and recompenfes, and by thy glorious wifdom, by thy Almighty power, and by thy fecret providence, dofl determine the events of vv^ar, and the ifTues of human counfels, and the returns of peace and victory : now at lafl be pleafed to let the light of thy counte- nance, and the effe(fls of a glorious mercy and a gra- cious pardon return to this Land. Thou feefl how great evils we fuffer under the power and tyranny of war ; and although we fubmit to and adore thy juf- tice in our fuiferings, yet be pleafed to pity our mi- fcry, to hear our complaints, and to provide us of remedy againft our prefent calamities : let not the defenders of a righteous caufe go away afhamed, nor our counfels be for ever confounded, nor our parties defeated, nor Religion fupprcffed, nor learning dif- countenanced, and we be fpoiled of all the exterior ornaments, inftruments and advantages of piety, which thou haft been pleafed formerly to minifter to our infirmities, for the interefts of Learning and Religion. A?7ien.
n.
WE confefs dear God, that we have deferved to be totally extinct and feparate from the Com- munion of Saints, and the comforts of Religion, to
228 PRATERS RELATING TO AdC.i,.
be made fervants to ignorant, unjuft and inferior per- fons, or to fuffer any other calamity which thou fhalt allot us as the inftrument of thy anger, whom we have fo often provoked to wrath and jealoufy. Lord, we humbly lie down under the burthen of thy rod, begging of thee to remember our infirmities, and no more to remember our fins, to fupport us with thy ftaff, to lift us up with thy hand, to refreih us with thy gracious eye : and if a fad cloud of temporal in- felicities muft ftill encircle us, open unto us the window of Heaven, that with an eye of faith and hope we may fee beyond the cloud, looking upon thofe mercies which in thy fecret providence and admirable wifdom thou deligneft to all thy fervants, from fuch unlikely and fad beginnings. Teach us diligently to do all our duty, and cheerfully to fub- mit to all thy will ; and at laft be gracious to thy people that call upon thee, that put their trufl: in thee, that have laid up all their hopes in the bofom of God, that belides thee have no helper. A??2en.
III.
PLACE a Guard of Angels about the perfon of the KING, and immure him with the defence of thy right hand, that no unhallowed arm may do violence to him. Support him with aids from Heaven in all his battles, trials and dangers, that he may in every inftant of his temptation become dearer to thee, and do thou return to him with mercy and deliverance. Give unto him the hearts of all his people, and put into his hand a prevailing rod of iron, a fceptre of power, and a fword of Juftice ; and en- able him to defend and comfort the Churches under his protection.
MC.T,. THE DUTIES OF JUSTICE. 229
IV.
BLESS all his Friends, Relatives, Confederates and Lieges ; dired: their Counfels, unite their hearts, ftrengthen their hands, blefs their actions. Give unto them holinefs of intention, that they may with much candour and ingenuity purfue the caufe of God and the King. Sandiify all the means and inflru- ments of their purpofes, that they may not with cruelty, injuftice or oppreffion proceed towards the end of their juft defires : and do thou crown all their endeavours with a profperous event, that all may co- operate to, and actually produce thofe great mercies which we beg of thee ; Honour and fafety to our Sovereign, defence of his juft rights, peace to his people, eftablifhment and promotion to Religion, advantages and encouragement to Learning and holy living, deliverance to all the oppreiTed, comfort to all thy faithful people, and from all thefe, glory to thy holy Name. Grant this, O KING of Kings, for his fake by whom thou haft conligned to us all thy mercies and promifes, and to whom thou haft given all power in Heaven and Earth, our Lord and Saviour yefus Chrift. Amen.
A Prayer to be f aid by Kings or Magijirates^for themf elves and their People.
OMY God and King, thou ruleft in the King- doms of men ; by thee Kings reign and Princes decree juftice : thou haft appointed me under thy- felf * \and under my Prince^ to ^ ^, ^
L _ J -I * Thefe 'words to be
govern this portion of thy Church added by a Delegate or in-
according to the Laws of Religion
and the Commonwealth. O Lord, I am but an in-
230 PRATERS RELATING TO AdCi,.
firm man, and know not how to decree certain fen- tences without erring in judgment : but do thou give to thy fervant an underflanding heart to judge this people, that I may difcern between good and evil. Caufe me to walk before thee and all the people in truth and righteoufnefs, and in fincerity of heart, that I may not regard the perfon of the mighty, nor be afraid of his terror, nor defpife the perfon of the poor, and rejed: his petition ; but that doing juftice to all men, I and my people may receive mercy of thee, peace and plenty in our days, and mutual love, duty and correfpondence, that there be no leading into captivity, no complaining in our flreets ; but we may fee the Church in profperity all our days, and Reli- gion eftabliflied and increafing. Do thou eftablifli the houfe of thy Servant, and bring me to a partici- pation of the glories of thy Kingdom, for his fake who is my Lord and King, the holy and ever-bleffed Saviour of the world, our Redeemer Jefus. A?ne7j.
A Prayer to be f aid by Parents for their Children.
O ALMIGHTY and moft merciful Father, who haft promifed children as a reward to the righteous, and hafl given them to me as a teftimony of thy mercy, and an engagement of my duty ; be pleafed to be a Father unto them, and give them healthful bodies, underftanding Souls, and fand.ified fpirits, that they may be thy fervants and thy chil- dren all their days. Let a great mercy and provi- dence lead them through the dangers and temptations and ignorances of their youth, that they may never run into folly, and the evils of an unbridled appetite.
AdC.^, THE DUTIES OF JUSTICE. 231
So order the accidents of their Hves, that by good education, careful Tutors, holy example, innocent company, prudent counfel, and thy reftraining grace, their duty to thee may be fecured in the midft of a crooked and untoward generation : and if it feem good in thy eyes, let me be enabled to provide con- veniently for the fupport of their perfons, that they may not be deftitute and miferable in my death ; or if thou ihalt call me off from this World by a more timely fummons, let their portion be, thy care, mer- cy, and providence over their bodies and Souls : and may they never live vicious lives, nor die violent or untimely deaths ; but let them glorify thee here with a free obedience, and the duties of a whole life ; that when they have ferved thee in their generations, and have profited the Chriflian Commonwealth, they may be co-heirs with jfejus in the glories of thy eternal Kingdom, through the fame our Lord Je/us Chrifl. Amen.
A Prayer to be /aid by Majiers of Families y Curates, Tutors, or other obliged Perfons, for their Charges.
O ALMIGHTY God, merciful and gracious, have mercy upon my Family [or Pupils, or Parifhioners, &c.] and all committed to my charge: fan(5tify them with thy grace, preferve them with thy providence, guard them from all evil by the cuf- tody of Angels, direct them in the ways of peace and holy Religion by my Miniflry and the condud: of thy moft holy Spirit, and confign them all with the par- ticipation of thy blefBngs and graces in this World, with healthful bodies, with good underflandings, and
232 PRATERS RELAriNG ro AdCi,.
fandlified fpirits, to a full fruition of thy glories here- after, through yefus Chrift our Lord.
A Prayer to be faid by Merchants y Trade/men, and Handier of tfmen .
O ETERNAL God, thou Fountain of juftice, mercy and benedi(flion, who by my education and other effedis of thy Providence haft called me to this profelTion, that by my induftry I may in my fmall proportion work together for the good of myfelf and others ; I humbly beg thy grace to guide me in my intention, and in the tranfadiion of my affairs, that I may be diligent, juft and faithful : and give me thy favour, that this my labour may be accepted by thee as a part of my neceffary duty : and give me thy bleffing to affift and profper me in my Calling, to fuch meafures as thou fhalt in mercy choofe for me : and be pleafed to let thy holy Spirit be for ever pre- fent with me, that I may never be given to covetouf- nefs and fordid appetites, to lying and falfehood, or any other bafe, indired: and beggarly arts ; but give me prudence, honefty and Chriftian fincerity, that my Trade may be fandlified by my Religion, my labour by my intention and thy bleffing ; that when I have done my portion of work thou haft allotted me, and improved the talent thou haft entrufted to me, and ferved the Commonwealth in my capacity, I may receive the mighty price of my high calling, which I expedl and beg, in the portion and inherit- ance of the ever blefted Saviour and Redeemer Jefus. Amen.
AdC.i^. THE DUTIES OF JUSTICE. 233
A Prayer to be /aid by Debtors , and all Ferfons obliged, whether by Crime or Contrast.
O ALMIGHTY God, who art rich unto all, the treafury and fountain of all good, of all juf- tice, and all mercy, and all bounty, to whom we owe all that we are, and all that we have, being thy Debtors by reafon of our Uns, and by thy own gra- cious contract made with us in Jefus Chrift ; teach me in the firft place to perform all my Obligations to thee, both of duty and thankfulnefs ; and next enable me to pay my duty to all my friends, and my debts to all my Creditors, that none be made mifera- ble or lefTened in his eftate by his kindnefs to me, or traffic with me. Forgive me all thofe lins and irregular ad:ions by which I entered into debt further than my neceffity required, or by which fuch necef- iity was brought upon me : but let not them fuifer by occafion of my fin. Lord, reward all their kind- nefs into their bofoms, and make them recompenfe where I cannot, and make me very willing in all that I can, and able for all that I am obliged to : or if it feem good in thine eyes to afflid: me by the con- tinuance of this condition, yet make it up by fome means to them, that the prayer of thy fervant may obtain of thee at leaft to pay my debt in bleffings. Amen.
V.
LORD, fan(5lify and forgive all that I have tempted to evil by my difcourfe or my example : in- ftrud; them in the right way whom I have led to error, and let me never run further on the fcore of
232 PRATERS RELATING ro AdC^.
fandiified fpirits, to a full fruition of thy glories here- after, through Jefus Chrill: our Lord.
A Prayer to be /aid by Merchants y Tradeffnen, and Handicraft/men .
O ETERNAL God, thou Fountain of juflice, mercy and benedicflion, who by my education and other effects of thy Providence haft called me to this profeffion, that by my induftry I may in my fmall proportion work together for the good of myfelf and others ; I humbly beg thy grace to guide me in my intention, and in the tranfadtion of my affairs, that I may be diligent, juft and faithful : and give me thy favour, that this my labour may be accepted by thee as a part of my neceffary duty : and give me thy bleffing to affiff and profper me in my Calling, to fuch meafures as thou fhalt in mercy choofe for me : and be pleafed to let thy holy Spirit be for ever pre- fent with me, that I may never be given to covetouf- nefs and fordid appetites, to lying and falfehood, or any other bafe, indired: and beggarly arts ; but give me prudence, honefty and Chriffian lincerity, that my Trade may be fandiified by my Religion, my labour by my intention and thy bleffing ; that when I have done my portion of work thou haft allotted me, and improved the talent thou haft entrufted to me, and ferved the Commonwealth in my capacity, I may receive the mighty price of my high calling, which I exped and beg, in the portion and inherit- ance of the ever bleffed Saviour and Redeemer Jefus. Amen.
AdCi. THE DUTIES OF JUSTICE. 233
A Prayer to be /aid by Debtors y and all Perfons obliged, whether by Crime or ContraB.
O ALMIGHTY God, who art rich unto all, the treafury and fountain of all good, of all juf- tice, and all mercy, and all bounty, to whom we owe all that we are, and all that we have, being thy Debtors by reafon of our fins, and by thy own gra- cious contrail made with us in Jefus Chrifl ; teach me in the firft place to perform all my Obligations to thee, both of duty and thankfulnefs ; and next enable me to pay my duty to all my friends, and my debts to all my Creditors, that none be made mifera- ble or lefTened in his eftate by his kindnefs to me, or traffic with me. Forgive me all thofe lins and irregular acflions by which I entered into debt further than my neceffity required, or by which fuch necef- iity was brought upon me : but let not them fuifer by occalion of my fin. Lord, reward all their kind- nefs into their bofoms, and make them recompenfe where I cannot, and make me very willing in all that I can, and able for all that I am obliged to : or if it feem good in thine eyes to afflid: me by the con- tinuance of this condition, yet make it up by fome means to them, that the prayer of thy fervant may obtain of thee at leafh to pay my debt in bleffings. Amen.
V.
LORD, fandlify and forgive all that I have tempted to evil by my difcourfe or my example : in- ftrud; them in the right way whom I have led to error, and let me never run further on the fcore of
II
I
,'1
t
234 I'HE DUTIES OF JUSTICE. AdC.z-
fin ; but do thou blot out all the evils I have done by the fponge of thy paffion, and the blood of thy Crofs ; and give me a deep and an excellent repen- tance, and a free and a gracious pardon, that thou mayeft anfwer for me, O Lord, and enable me to fhand upright in judgment ; for in thee, O Lord, have I trufted, let me never be confounded. Pity me and inftrud: me, guide me and fupport me, par- don me and fave me, for my fweet Saviour yefus Chrift's fake. Ameii.
A Prayer for Patron and BenefaBors.
O ALMIGHTY God, thou Fountain of all good, of all excellency both to Men and Angels, ex- tend thine abundant favour and loving-kindnefs to my Patron, to all my Friends and Benefadors : re- ward them and make them plentiful recompenfe for all the good which from thy merciful providence they have conveyed unto me. Let the light of thy countenance fhine upon them, and let them never come into any affliction or fadnefs, but fuch as may be an inftrument of thy glory and their eternal com- fort. Forgive them all their lins ; let thy Divineft Spirit preferve them from all deeds of Darknefs. Let thy miniftering Angels guard their perfons from the violence of the fpirits of Darknefs. And thou who knowefl: every degree of their neceffity by thy infinite wifdom, give fupply to all their needs by thy glorious mercy, preferving their perfons, fand:ifying their hearts, and leading them in the ways of righte- oufnefs, by the waters of comfort, to the land of eter- nal reft and glory, through Jefus Chrift our Lord. Amen.
CHAPTER IV
OF CHRISTIAN RELIGION.
James i. 27.
ELIGION in a large fenfe doth fignify the whole duty of Man, comprehending in it Juftice, Charity, and Sobriety : be- caufe all thefe being commanded by God, they become a part of that honour and worfhip which we are bound to pay to him. And thus the word is ufed in S. yames. Pure Religion and undefiled before God and the Father is this. To vijit the father lefs and widows in their af- fliBion, and to keep himfef unf potted from the world. But in a more retrained fenfe it is taken for that part of duty which particularly relates to God in our wor- fhippings and adoration of him, in confeffing his ex- cellencies, loving his perfon, admiring his goodnefs, believing his Word, and doing all that which may in a proper and dired: manner do him honour. It contains the duties of the iirft Table only, and fo it is called Godlinefs^ and is by S. Faul diftinguifhed from fuftice and Sobriety. In this fenfe I am now to explicate the parts of it.
Tit. 2.
236 OF RELIGION. C. 4.
OJ' the internal ABions of Religion.
Thofe I call the internal actions of Religion, in which the Soul only is employed, and minifters to God in the fpecial a(5lions of Faith .^ Hope, and Cha- rity. Faith believes the Revelations of God : Hope experts his Promifes : and Charity loves his excel- lencies and Mercies. Faith gives our underftand- ing to God : Hope gives up all the Paffions and af- fe(5tions to Heaven and heavenly things : and Charity gives the Will to the fervice of God. Faith is op- pofed to Infidelity, Hope to Defpair, Charity to en- mity and Hofhility; and thefe three fancfbify the whole Man, and make our duty to God and obedien^e-to his Commandments to hcchofen, reafonable, and de- lightfuly and therefore to be entire, perfevering, and univerfal.
SECT. I.
Of Faith.
The A6ls and Offices of Faith are,
I.
I O believe everything which God hath re- vealed to us ; and when once we are con- vinced that God hath fpoken it, to make Demus Deum aiiquid ^^ farther cuquiry, but humbly poffe quod nos fateamur ^^ fubmit, cvcr remcmberino: that
mveltigare non poile. _ _ '-'
s. Aug. i. zi.c. -]. de there are fome things which our underflanding cannot fathom nor fearch out their depth.
S. I. OF FAITH. 237
2. To believe nothing concerning God but what is honourable and excellent, as knowing that belief to be no honouring of God which entertains of him any difhonourable thoughts. Faith is the parent of Charity, and whatfoever Faith entertains muft be apt to produce love to God : but he that believes God to be cruel or unmerciful, or a rejoicer in the una- voidable damnation of the greatell part of man- kind, or that he fpeaks one thing and privately means another, thinks evil thoughts concerning God, 'and fuch as for which we fhould hate a man, and there- fore are great enemies of Faith, being apt to deftroy Charity. Our Faith concerning God muft be as him- felf hath revealed and defcribed his own excellencies: and in our difcourfes we muft remove from him all imperfe(5lion, and attribute to him all excellency.
3. To give ourfelves wholly up to Chrift in heart and defire, to become Difciples of his dodlrine with choice, (befides conviction) being in the prefence of God but as Idiots, that is, without any principles of our own to hinder the truth of God ; but fucking in greedily all that God hath taught us, believing it in- finitely, and loving to believe it. For this is an ad: of Love refled;ed upon Faith, or an ad: of Faith leaning upon Love.
4. To believe all God's promifes, and that what- foever is promifed in Scripture ftiall on God's part be as furely performed as if we had it in pofteftion. This ad: makes us to rely upon God with the fame confidence as we did on our Parents when we were children, when we made no doubt but whatfoever we needed we ftiould have it if it were in their power.
5. To believe alfo the conditions of the promife.
238 OF FAirH. C. 4.
or that part of the revelation which concerns our duty. Many are apt to believe the Article of remif- fion of fins, but they believe it without the condition of repentance, or the fruits of holy life : and that is to believe the Article otherwife than God intended it. For the Covenant of the Gofpel is the great ob- je6t of Faith, and that fuppofes our duty to anfwer his grace ; that God will be our God, fo long as we are his people. The other is not Faith, but Flattery.
6. To profefs publicly the dod:rine oijefus Chrift, openly owning whatfoever he has revealed and com- manded, nor being afhamed of the Word of God, or of any pradices enjoined by it ; and this, without complying with any man's intereft, not regarding fa- vour, nor being moved with good words, not fearing difgrace, or lofs, or inconvenience, or death itfelf.
7. To pray without doubting, without wearinefs, without faintnefs, entertaining no jealoufies or fuf- picions of God, but being confident of God's hearing us, and of his returns to us, whatfoever the manner or the infiiance be, that if we do our duty, it will be gracious and merciful.
Thefe a6ls of Faith are in feveral degrees in the fervants of J^fus ; fome have it but as a grain of muftardfeed, fome grow up to a plant, fome have the fulnefs of faith : but the leafi: faith that is mufl: be a perfuafion fo flrong as to make us undertake the doing of all that duty which Chrifi: built upon the foundation of believing. But
Dial, adver. Lucif. ^^ ^^jj ^^^ ^^^^^^^ ^^^ ^^^^^ ^^
our Faith by thefe following figns. S. Hierome reckons three.
s. I. OF FAirn. 239
Signs of true Faith.
1 . An earneft and vehement Prayer : for it is im- poffible we fhould heartily beHeve the things of God and the glories of the Gofpel, and not moft impor- tunately defire them. For every thing is defired ac- cording to our belief of its excellency and poffibility.
2. To do nothing for vain-glory, but wholly for the interefts of Religion, and thefe Articles we be- lieve ; valuing not at all the rumours of men, but the praife of Gody to whom by faith we have given up all our intelledlual faculties.
3 . To be content with God for our Judge, for our Patron, for our Lord, for our friend, defiring God to be all in all to us, as we are in our underilanding and aife(flions wholly his.
Add to thefe ;
4. To be a ftranger upon earth in our affections, and to have all our thoughts and principal defires fixed upon the matters of Faith, the things of Hea- ven. For if a man were adopted heir to Ccefar, he would (if he believed it real and eifecftive) defpife the prefent, and wholly be at Court in his Father's eye ; and his defires would outrun his fwiftefi: fpeed, and all his thoughts would fpend themfelves in creating Ideas and little phantaftic images of his future condition. Now God hath made us Heirs of his Kingdom, and Co-heirs with fefus : if we believed this, we would think and afi'edl and fiiudy accordingly. But he that rejoices in gain, and his heart dwells in the world, and is efpoufed to a fair efiate, and tranfported with a light momentary joy, and is afflicted with lofi^es.
240 OF FAiril. C. 4.
and amazed with temporal perfecujtions, and efteems difgrace or poverty in a good caufe to be intolerable, this man either hath no inheritance in Heaven or believes none ; and believes not that he is adopted to be the Son of God, the Heir of eternal glory.
5. S. y antes' s iign is the beft : \^Show me thy faith by thy works.'] Faith makes the Merchant di- ligent and venturous, and that makes him rich. Fer- dinando of Arragon believed the flory told him by Colimibus, and therefore he furnifhed him w^ith fhips, and got the Wejl: Indies by his Faith in the under- taker. But Henry the feventh of England believed him not, and therefore trufted him not with lliipping, and loft all the purchafe of that Faith. It is told us by Chrift \_He that forgives Jhall be forgiven :] if we believe this, it is certain we iliall forgive our ene- mies ; for none of us all but need and deiire to be forgiven. No man can poilibly defpife or refufe to defire fuch excellent glories as are revealed to them that are fervants of Chrift, and yet we do nothing that is commanded us as a condition to obtain them. No man could work a day's labour without faith : but becaufe he believes he ftiall have his wages at the day's or week's end, he does his duty. But he only believes who does that thing which other men in the like cafe do when they do believe. He that believes money gotten with danger is better than poverty with fafety, will venture for it in unknown lands or feas, and fo will he that believes it better to get Heaven with labour, than to go to Hell with pleafure.
6. He that believes does not make hajle, but waits patiently till the times of refreftiment come ; and
S. I. OF FAITH. 24 r
dares truft God for the morrow, and is no more fo- licitous for the next year than he is for that which is paft : and it is certain, that man wants Faith, who dares be more confident of being fuppUed when he hath money in his purfe, than when he hath it only in bills of exchange from God ; or that relies more upon his own induftry than upon God's providence, when his own induftry fails him. If you dare truft to God when the cafe to human reafon feems impof- fible, and truft to God then alfo out of choice, not becaufe you have nothing elfe to trufl to, but becaufe he is the only fupport of a juft confidence, then you give a good tefi:imony of your Faith.
7. True Faith is confident, and will venture all the world upon the ftrength of its perfuafion. Will you lay your life on it, your eftate, your reputation, that the dodrine of JESUS CHRIST is true in every Article ? Then you have true Faith. But he that fears men more than GoJ, believes men more than he believes in God.
8. Faith, if it be true, living and juftifying, can- not be feparated from a good life : it works miracles, makes a drunkard become fober, a lafcivious perfon become chafle, a covetous man become liberal, it overcomes the world, it works right eouf- ^ cor. 13. 5. nefs, and makes us diligently to do, and ^°"^- ^- ^°- cheerfully to fuffer whatfoever God hath placed in our way to Heaven.
The Means and Injiruments to obtain Faith are,
I . An humble, willing and docible mind, or de- fire to be inftrudied in the way of God : for perfua-
R
2 42 OF FAITH. C. 4.
fion enters like a fun-beam, gently, and without violence ; and open but the window, and draw the curtain, and the Sun of righteoufnefs will enlighten your darknefs.
2. Remove all prejudice and love to every thing which may be contradi(5led by Faith. How can ye believe (fa id Chrifh) that receive praife one of another'^ An unchafte man cannot ealily be brought to believe that without purity he fliall never fee God. He that loves riches can hardly believe the dod:rine of poverty and renunciation of the world : and Alms and Mar- tyrdom and the dod:rine of the Crofs is folly to him that loves his eafe and pleafures. He that hath within him any principle contrary to the doctrines of Faith, cannot eaiily become a Difciple.
3. Prayer, which is inflrumental to every thing, hath a particular promife in this thing. He that lacks wifdom let him ajk it of God : and. If you give good things to your children^ how much more Jhall your Heavenly Father give his Spirit to them that aJk him ?
4. The conlideration of the Divine omnipotence
. . ^ and infinite wifdom, and our own
In rebus miris lumina ^ • ^
credendi ratio eft omnipo- ignoraucc, are great inflrumcuts
ttntia Creatoris. S.Aug. ~ . n i i • i /-i
or curmg all doubtmg, and lilenc- ing the murmurs of infidelity.
5. Avoid all curiofity of inquiry into particulars and circumftances and myfteries : for true faith is .full of ingenuity and hearty fimplicity, free from fufpicion, wife and confident, trufling upon generals, without watching and prying into unneceffary or undifcernible particulars. No man carries his bed into his field, to watch how his corn grows, but be-
S. 1. OF FAITH. 243
lieves upon the general order of Providence and Na- ture ; and at Harvefl finds himfelf not deceived.
6. In time of temptation be not bufy to difpute, but rely upon the Conclufion, and throw yourfelf upon God, and contend not vs^ith him but in prayer, and in the prefence and with the help of a prudent untempted Guide : and be fure to efleem all changes of belief which offer themfelves in the time of your greatefl weaknefs (contrary to the perfuafions of your befl underftanding) to be temptations, and re- jed; them accordingly.
7. It is a prudent courfe that in our health and befl advantages we lay up particular arguments and inftruments of perfuaiion and confidence, to be brought forth and ufed in the great day of expenfe ; and that efpecially in fuch things in which we ufe to be mofl tempted, and in which we are leaft confi- dent, and which are moft neceffary, and which com- monly the Devil ufes to aflault us withal in the days of our vifitation.
8. The wifdom of the Church of God is very re- markable in appointing Feflivals or Holy-days, whofe Solemnity and OfHces have no other fpecial bufinefs but to record the Article of the day ; fuch as Trinity- Sunday y Afcenjiofiy Eajier, Chrijimas-day , and to thofe perfons who can only believe, not prove or difpute, there is no better inflrument to caufe the remem- brance and plain notion, and to endear the affedtion. and hearty affent to the Article, than the proclaim- ing and recommending it by the feftivity and joy of a Holy-day.
244 OF HOPE. C. 4.
SECT. II.
Of the Hope of a Chrijiian.
AITH differs from Hope in the extenfion of its objed:, and in the intenlion of de- gree. S. Aujlin * thus accounts their dif- ferences. Faith is of all things revealed, good and bad, rewards and punifhments, of things
* Enchirid. c. 8, ' . \ r ^ •
pair, preient and to come, or thmgs that concern us and of things that concern us not ; but Plope hath for its Objedt things only that are good and fit to be hoped for, future, and concerning ourfelves : and becaufe thefe things are offered to us upon conditions of which we may fo fail as we may change our will, therefore our certainty is lefs than the adherences of Faith ; which (becaufe Faith relies only upon one propofition, that is, the truth of the Word of God) cannot be made uncertain in themfelves, though the objed; of our Hope may be- come uncertain to us, and to our polfefHon. For it is infallibly certain, that there is Heaven for all the godly, and for me amongft them all if I do my duty. But that I fliall enter into Heaven, is the objed: of my Hope, not of my Faith, and is fo fure as it is certain I fhall perfevere in the ways of God.
The ABs of Hope are ;
I . To rely upon God with a confident expeda- tion of his promifes ; ever efleeming that every pro-
S. 2. OF HOPE. 245
mife of God is a magazine of all that grace and re- lief which we can need in that inflance for which the promife is made. Every degree of Hope is a de- gree of Confidence.
2. To efteem all the danger of an adlion, and the poffibilities of a mifcarriage, and every crofs accident that can intervene, to be no defed: on God's part, but either a mercy on his part, or a fault on ours : for then we fhall be fure to truft in God when we fee him to be our confidence, and ourfelves the caufe of all mifchances. The hope of a Chrifiian is Prudent and religious.
3. To rejoice in the midft of a misfortune or- feeming fadnefs, knowing that this may work for good, and will, if we be not wanting to our Souls. This is a dired: a(fl of Hope, to look through the cloud, and look for a beam of the light from God : and this is called in Scripture, i^^Wa'/z^ in tribulation^ when the God of Hope fills us with all joy in believing. Every degree of Hope brings a degree offoy.
4. To defire, to pray, and to long for the great objed of our Hope, the mighty price of our high Calling ; and to defire the other things of this life as they are promifed, that is, fo far as they are made necefiary and ufeful to us in order to God's glory and the great end of Souls. Hope and Fafiing are faid to be the two wings of Prayer. Failing is but as the wing of a Bird ; but Hope is like the wing of an Angel foaring up to Heaven, and bears our prayers to the throne of Grace. Without Hope it is im- pofiible to pray ; but Hope makes our prayers rea- fonable, pafiionate and religious ; for it relies upon God's promife, or experience, or providence, and
246 OF HOPE. C. 4.
ftory. Prayer is a /ways in proportion to our Hope zealous and affcBionate.
5. Perfeverance is the perfediion of the duty of Hope, and its laft ad: ; and fo long as our hope con- tinues, fo long we go on in duty and diligence : but he that is to raife a Caftle in an hour, fits down and does nothing towards it : and Herod the Sophifter left off to teach his fon, when he faw that 24 Pages ap- pointed to wait on him, and called by the feveral Letters of the Alphabet, could never make him to underftand his letters perfecflly.
Ru/es to govern our Hope.
I . Let your Hope be moderate, proportioned to your ftate, perfon and condition, whether it be for gifts or graces, or temporal favours. It is an ambitious hope for perfons whofe diligence is like them that are leafl in the kingdom of Heaven, to believe them- felves endeared to God as the greateft Saints, or that they fhall have a throne equal to S. Paul, or the blelTed Virgin Mary. A Stammerer cannot with moderation hope for the gift of Tongues, or a Peafant to become learned as Origen : or if a Beggar defires or hopes to become a King, or afks for a thoufand pounds a year, we call him impudent, not paffionate, much lefs reafonable. Hope that God will crown your endeavours with equal meafures of that reward which he indeed freely gives, but yet gives accord- ing to our proportions. Hope for good fuccefs ac- cording to, or not much beyond, the efficacy of the caufes and the inftrument: and let the Hufbandman
^S". 2. OF HOPE. 247
hope for a good Harvefl, not for a rich Kingdom, or a vi(florious Army.
2. Let your Hope be well founded, relying upon juft confidences, that is, upon God according to his revelations and promifes. For it is poffible for a man to have a vain hope upon God : and in matters of Religion it is prefumption to hope that God's mercies will be poured forth upon lazy perfons that do nothing towards holy and ftrid: walking, nothing (I fay) but truft, and long for an event befides and againft all difpofition of the means. Every falfe principle in Religion is a Reed of Egypt, falfe and dangerous. * Rely not in temporal things upon uncertain prophecies and Aflrology, not upon our own wit or induftry, not upon gold or friends, not upon Armies and Princes ; expecft not health from Phyficians that cannot cure their own breath, much lefs their mortality : ufe all lawful inftruments, but exped: nothing from them above their natural or or- dinary efficacy, and in the ufe of them from God expedl a bleffing. A hope that is eafy
and credulous is an arm of flefh, an ill fupporter without a bone.
3. Let your Hope be without vanity, or garifhnefs of fpirit, but fober, grave and filent, fixed in the heart, not born upon the lip, apt to fupport our fpirits within, but not to provoke envy abroad. ,
4. Let your Hope be of things poJJible,fafe and ufeful. He that hopes for an opportunity di cof. fuori di credenza of afting his revenge, or lull:, or n°" ^"°''^'' ^^' fperanza. rapine, watches to do himfelf a mifchief. All evils of ourfelves or brethren are objects of our fear, not hope ; and when it is truly underftood, things ufelefs
248 OF HOPE. C. 4.
and unfafe can no more be wifhed for, than things impoffible can be obtained.
5. Let your Hope be patient, without tedioufnefs of fpirit, or haftinefs of prefixing time. Make no limits or prefcriptions to God, but let your prayers and endeavours go on ftill with a conllant attendance on the periods of God's providence. The men of Bethulia refolved to wait upon God but five days longer : but deliverance ftayed feven days, and yet came at laft. And take not every accident for an argument of defpair : but go on iliill in hoping, and begin again to work if any ill accident have inter- rupted you.
Means of Hope, and Re?nedies againjl 'Defpair.
The means to cure Defpair, and to continue or in- creafe Hope, are partly by confideration, partly by exercife.
1 . Apply your mind to the cure of all the proper caufes of Defpair : and they are weaknefs of Spirit, or violence of Paffion. He that greedily covets is im- patient of delay, and defperate in contrary accidents ; and he that is
little of heart, is alfo little of hope, and apt to for- row and fufpicion.
2. Defpife the things of the World, and be in- dijfferent to all changes and events of providence : and for the things of God the promifes are certain to be performed in kind ; and where there is lefs ^ , , , , , , variety of chance, there is lefs pof-
xtipert, TwiJovErpov- fibiHty of being * mocked : but he
Oln £T» yap (r<f>£Tepoif Ittit- - i • r ^ r ^ r 1
ipmfAar 'ip'poTt £^t«" that creates to himleli thoulands
S. 2. OF HOPE. 249
of little hopes, uncertain in the o^'"^"^" }' f^Â¥^i^^^^ ^^^'^^- promife, fallible in the event, and "oco-a. yap^ir^m^ oIk ic- depending upon ten thouland cir- o^j^^uara i;iv Dttvo; i,^Bi\- cumflances (as are all the things uai^!^,%^^:, z..., of this World) fhall often fail in ,, ^^^s^^^/p^^^"^-? his expe(5lations, and be ufed to IcttI vo^ira*. Homer, arguments of diftruft in fuch hopes.
3. So long as your hopes are regular and reafon- able, though in temporal affairs, fuch as are deliver- ance from enemies, efcaping a ilorm or fhipwreck, recovery from a licknefs, ability to pay your debts, &c. remember that there are fome things ordinary, and fome things extraordinary to prevent Defpair. In ordinary, remember that the very hoping in God is an endearment of him, and a means to obtain the bleffing. \_I will deliver him becaiije he hath put his trujt in me.] 2. There are in God all thofe glorious Attributes and excellencies w^hich in the nature of things can poffibly create or confirm Hope. God is I. Strong, 2. Wife, 3. True, 4. Loving. There cannot be added another capacity to create a con- fidence ; for upon thefe premifes we cannot fail of receiving what is fit for us. 3. God hath obliged himfelf by promife that we fhall have the good of every thing we defire : for even loffes and denials fhall work for the good of them that fear God. And if we will trufl the Truth of God for performance of the general, we may well trufl his Wifdom to choofe for us the particular. * But the extraor- dinaries of God are apt to fupply the defed: of all na- tural and human pofhbilities. i< God h.2i\h in many inflances given extraordinary virtue to the ad:ive caufes and inftruments : to a jaw-bone to kill a mul-
250 OF HOPE. C. 4.
titude ; to 300 men to deftroy a great Army ; to yonathan and his Armour-bearer to rout a whole Garrifon. 2. He hath given excellent fufFerance and vigouroufnefs to the fufferers, arming them with ftrange courage, heroical fortitude, invincible refo- lution, and glorious patience : and thus he lays no more upon us than we are able to bear ; for when he increafes our fufFerings, he lefTens them by in- creafing our patience. 3. His Providence is extra- regular and produces ftrange things beyond common rules : and he that led Ifrael through a Sea, and made a Rock pour forth waters, and the Heavens to give them bread and flefh, and whole Armies to be deftroyed with fantaftic noifes, and the fortune of all France to be recovered and entirely revolved by the arms and condud; of a Girl againfl the torrent of the FngUflo fortune and Chivalry ; can do what he pleafe, and ftill retains the fame afFed:ions to his people, and the fame providence over mankind as ever. And it is impoffible for that man to defpair who remembers that his helper is Omni- potenty and can do what he pleafe. Let us reft there awhile ; he can if he pleafe : And he is infinitely loving, willing enough : And he is in- fijiitely wife, choofing better for us than we can do for ourfelves. This in all ages and chances hath fupported the afflicted people of God, and carrieth them on dry ground through a Red Sea. Godm- vites and cheriflies the hopes of Men by all the variety of his Providence.
4. If your cafe be brought to the laft extremity, and that you are at the pit's brink, even the very Margin of the Grave, yet then defpair not ; at leaft
S. 2. • OF HOPE. 251
put it off a little longer : and remember that what- foever final accident takes away all Hope from you, if you ftay a little longer, and in the meanwhile bear it fweetly, it will alfo take away all Defpair too. For when you enter into the regions of death, you reft from all your labours and your fears.
5. Let them who are tempted to defpair of their falvation, confider how much Chrift fuffered to re- deem us from fin and its eternal punifhment : and he that confiders this muft needs believe that the de- iires which God had to fave us were not lefs than infinite, and therefore not eafily to be fatisfied with- out it.
6. Let no man defpair of God's mercies to forgive him, unlefs he be fure that his fins are greater than God's mercies. If they be not, we have much rea- fon to hope that the ftronger ingredient will prevail fo long as we are in the time and flate of repentance, and within the poflibilities and latitude of the Co- venant, and as long as any promife can but reflect upon him with an oblique beam of comfort. Pof- fibly the man may err in his judgment of circumftan- ces, and therefore let him fear : but becaufe it is not certain he is miftaken, let him not defpair.
7. Confider that God, who knows all the events of Men and what their final condition fhall be, who fhall be faved, and who will perifh, yet he treateth them as his own, calls them to be his own, offers fair conditions as to his own, gives them bleflings, arguments of mercy, and inftances of fear to call them off from death, and to call them home to life, and in all this fhews no defpair of happinefs to them ; and therefore much lefs fhould any man defpair
252 OF HOPE. C. 4.
for himfelf, fince he never was able to read the Scrolls of eternal predeftination.
8. Remember that defpair belongs only to paf- fionate Fools or Villains, (fuch as were Achitophel 2.v\A yiidas) or elfe to Devils or damned perfons : and as the hope of falvation is a good difpofition towards it ; fo is Defpair a certain confignation to eternal ruin. A man may be damned for defpairing to be
faved. Defpair is the proper paflion of damnation. God hath placed truth and felicity in Heaven; ciiriojity and repentance upon Earth: but mifery and defpair are the portions of Hell.
9. Gather together into your fpirit and its trea- fure-houfe [the memory] not only all the promifes of God, but alfo the remembrances of experience, and the former fenfes of the Divine favours, that from thence you may argue from times paft to the pre- fent, and enlarge to the future, and to greater bleif- ings. For although the conjeftures and expecftations of Hope are not like the conclulions of Faith, yet they are a helmet again ft the fcorchings of Defpair in temporal things, and an anchor of the Soul fure and fteadfaft againft the flud:uations of the Spirit in matters of the Soul. S. Bernard reckons divers prin- ciples of Hope by enumerating the inftances of the Divine Mercy ; and we may by them reduce this rule to pra(5lice in the following manner, i . God hath preferved me from many fins : his mercies are infinite : I hope he will ftill preferve me from more, and for ever. * 2. I have finned and God fmote me not : his mercies are ftill over the penitent : I hope he will deliver me from all the evils I have deferved. He hath forgiven me fnany fins of malice.
S. 2. OF HOPE. 253
and therefore furely he will pity my infirmities. * 3. God vifited my heart and changed it : he loves the work of his own hands, and fo my heart is now become : I hope he will love this too. * 4. When I repented he received me gracioufly ; and therefore I hope if I do my endeavour he will totally forgive me. * 5. He helped my flow and beginning en- deavours ; and therefore I hope he will lead me to perfection. * 6. When he had given me fomething firft, then he gave me more : I hope therefore he will keep me from falling, and give me the grace of perfeverance. * 7. He hath chofen me to be a Difciple of Chrifli's inftitution ; he hath ele6ted me to his Kingdom of grace ; and therefore I hope alfo to the Kingdom of his glory. * 8. He died for me when I was his enemy ; and therefore I hope he will fave me when he hath reconciled me to him, and is become my friend. * 9. God hath given iis his Son ; how Jloould not he with him give us all things elfe ? All thefe S. Bernard reduced to thefe three Heads, as the inftruments of all our hopes : i . The charity of God adopting us, 2. The truth of his promifes, 3. The power of his performance : which if any truly weighs, no infirmity or accident can break his hopes into undifcernable fragments, but fome good planks will remain after the greatefl ftorm and {hipwreck. This was Saint P^z^/V inftru- ment : Experience begets hope, and hope maketh not ajhamed.
10. Do thou take care only of thy duty, of the means and proper inflruments of thy purpofe, and leave the end to God : lay that up with him, and he will take care of all that is entrufted to him : and this
254 OF HOPE. C. 4.
being an a(fl of confidence in God, Is alfo a means of fecurity to thee.
11. By fpecial arts of fpiritual prudence and ar- guments fecure the confident belief of the Refurrec- tion, and thou canft not but hope for every thing elfe which you may reafonably exped:, or lawfully defire upon the ftock of the Divine mercies and promifes.
12. If a defpair feizes you in a particular tempo- ral inflance, let it not defile thy fpirit with impure mixture, or mingle in fpiritual confiderations ; but rather let it make thee fortify thy Soul in matters of Religion, that by being thrown out of your Earthly dwelling and confidence, you may retire into the flrengths of grace, and hope the more ftrongly in that, by how much you are the more defeated in this, that defpair of a fortune or a fuccefs may be- come the neceffity of all virtue.
SECT. III.
Of Charity, or the Love of God.
)OVE is the greateft thing that God can ?o^^R give us, for himfelf is Love ; and it is the greateft thing we can give to God, for it will alfo give ourfelves, and carry with it all that is ours. The Apoftle calls it the band of perfection ; it is the Old, and it is the New, and it is the Great Commandment, and it is all the Commandments, for it is the fulfilling of the Law. It does the work of all other graces, without any inftrument but its own immediate virtue. For as the love to fin makes a
S. 2' OF CHARirr. 255
man fin againfl all his own Reafon, and all the dif- courfes ofwifdom, and all the advices of his friends, and without temptation, and without opportunity : fo does the love of God ; it makes a man chafte without the laborious arts of fafting and exterior difciplines, temperate in the midft of feaits, and is adiive enough to choofe it without any intermedial appetites, and reaches at Glory through the very heart of Grace, without any other arms but thofe of Love. It is a grace that loves God for himfelf, and our Neighbours for God. The confideration of God's goodnefs and bounty, the experience of thofe pro- fitable and excellent emanations from him, may be, and moil: commonly are, the firft motive of our Love : but when we are once entered, and have tailed the goodnefs of God, we love the fpring for its own excellency, pailing from pailion to reafon, from thanking to adoring, from fenfe to fpirit, from coniidering ourfelves to an union with God : and this is the image and little reprefentation of Heaven : it is beatitude in picture, or rather the infancy and beginnings of glory.
We need no incentives by way of fpecial enume- ration to move us to the love of God, for we cannot love anything for any reafon real or imaginary, but that excellence is iniinitely more eminent in God. There can but two things create Love, PerfeSlion and JJfefulnefs : to which anfwer on our part, i . y4d- miratioriy and 2. Dejire ; and both thefe are centred in Love. For the entertainment of the Jirjiy there is in God an infinite nature, Immeniity or vaflnefs with- out extenfion or limit. Immutability, Eternity, Om- nipotence, Omnifcience, Holinefs, Dominion, Pro-
256 OF CHARITT, OR C. 4.
vidence. Bounty, Mercy, Juftice, Perfedion In him- felf, and the End to which all things and all adions muft be direcfted, and will at laft arrive. The con- fideration of which may be heightened, if we con- fider our diftance from all thefe glories ; Our fmall- nefs and limited nature, our nothing, our inconflancy, our age like a fpan, our weaknefs and ignorance, our poverty, our inadvertency and inconfideration, our difabilities and difaffecftions to do good, our harlh natures and unmerciful inclinations, our univerfal iniquity, and our neceffities and dependencies, not only on God originally and elTentially, but even our need of the meaneft of God's creatures, and our being obnoxious to the weakeft and moft contemp- tible. But for the ejitertaimnent ofthefecond, we may confider that in him is a torrent of pleafure for the voluptuous, he is the fountain of honour for the am- bitious, an inexhauftible treafure for the covetous. Our vices are in love with fantaftic pleafures and images of perfedion, which are truly and really to be found nowhere but in God. And therefore our virtues have fuch proper objedls, that it is but rea- fonable they fhould all turn into Love : for certain it is that this Love will turn all into virtue. For in the
fcrutinies of righteoufnefs and judg- c fTc I i^^"t> WJie72 it is enquired whether fuch
a perfon he a good man or nOy the mean- ing is 7iot, What does he believe ? or what does he hope ? but what he loves.
The Atls of Love to God are,
I . Love does all things which may pleafe the be- loved perfon ; it performs all his commandments :
^S". 3. THE LOVE OF GOD. 257
and this is one of the greateft inftances and arguments of our love that God requires of us, [This is Love, that we keep his commandments.] Love is obedient.
2. It does all the intimations and fecret lignifica- tions of his pleafure whom we love ; and this is an argument of a great degree of it. The firft inftance is it that makes the love accepted : but this gives a greatnefs and fingularity to it. The iirft is the leaft, and lefs than it cannot do our duty : but without this fecond we cannot come to perfedtion. Great Love is alfo pliant and inquijitive in the inftances of its ex- preffion.
3 . Love gives away all things, that fo he may ad- vance the intereft of the beloved perfon : it relieves all that he would have relieved, and fpends itfelf in fuch real ftgnifications as it is enabled withal. He never loved God that will quit anything of his Reli- gion to fave his money. Love is always liberal and communicative .
4. It fuffers all things that are impofed by its be- loved, or that can happen for his fake, or that inter- vene in his fervice, cheerfully, fweetly, willingly, expediing that God fhould turn them into good, and inftruments of felicity. Charity hopeth
all things, endureth all things. Love is
patient and content with anything, fo it be together
with its beloved.
5. Love is alfo impatient of anything that may difpleafe the beloved perfon, hating all fin as the enemy of its friend ; for love contrails all the fame relations, and marries the fame friendfliips and the fame hatreds ; and all affedlion to a fin is perfedly inconfiftent with the love of God. Love is not di-
258 OF CHARITT, OR C. 4.
vided between GoJ and God's enemy : we muft love God with all our heart, that is, give him a whole and undivided affection, having love for nothing elfe but fuch things which he allows, and which he com- mands, or loves himfelf.
6 . Love eiideavours for ever to be prefent, to con- verfe with, to enjoy, to be united with its objed:. Loves to be talking of him, reciting his praifes, tell- ing his ftories, repeating his words, imitating his geftures, tranfcribing his copy in everything ; and every degree of union and every degree of likenefs is a degree of love ; and it can endure anything but the difpleafure and the ab fence of its beloved. For we are not to ufe God and Religion as men ufe per- fumes, with which they are delighted when they have them, but can very well be without them. True Charity is reftlefs till it enjoys God in fuch in-
Amorisutmorfumqui ^anccs in which it wants him: it verefenferit. ^g jij^g huugcr and thirft, it muft
be fed or it cannot be anfwered, and nothing can fupply the prefence, or make recompenfe for the ab- fence of God, or of the effed:s of his favour, and the light of his countenance.
7. 'True Love in all accidents looks upon the beloved per/on, and obferves his countenance, and how he approves or difapproves it, and accordingly looks fad or cheerful. He that loves God is not difpleafed at thofe accidents which God choofes, nor murmurs at thofe changes which he makes in his family, nor envies at thofe gifts he beftows ; but choofes as he likes, and is ruled by his judgment, and is perfectly of his perfuafion, loving to learn where God is the Teacher, and being content to be ignorant or filent where he is not pleafed to open himfelf.
S, 3. THE LOVE OF GOD, 259
8. Love is curious of little things, of circum fiances and meafures, and little accidents, not allowing to itfelf any infirmity which it flrives piutarchus
IS citans cai-
not to mafler, aimino- at what it men de fuo Apoiiine ad-
^ ^ jicit ex Herodoto quafi de
cannot yet reach, defiring to be of fuo, De eo os meum con-
, . , . ^ r tinens efto.
an angelical purity, and or a per- fed: innocence, and a Seraphical fervour, and fears every image of offence ; is as much afflid:ed at an idle word as fome at an ad: of adultery, and will not allow to itfelf fo much anger as will difturb a child, nor endure the impurity of a dream. And this is the curiofity and nicenefs of divine Love ; this is the fear of God, and is the daughter and produdion of Love.
The Meafures and Rules of Divine Love.
But becaufe this paffion is pure as the brightefl and fmootheft mirror, and therefore is apt to be ful- lied with every impuref breath, we muft be careful that our love to God be governed by thefe meafures.
I . That our Love be fweet, even, and full of tran- quillity, having in it no violences or tranfportations, but going on in a courfe of holy adions : and duties which are proportionable to our condition and pre- fent ftate ; not to fatisfy all the defire, but all the probabilities and meafures of our ftrength. A new beginner in Religion hath pafHonate and violent de- fires ; but they muft not be the meafure of his adions : But he muft confider his ftrength, his late ficknefs and ftate of death, the proper temptations of his condition, and ftand at firfl upon his defence ; not go to florm a ftrong Fort, or attack a potent enemy, or do heroical adions, and fitter for giants in
26o OF CHARirr, OR C. 4.
Religion. Indifcreet violences and untimely for- wardnefs are the rocks of Religion, againft which tender fpirits often fuffer lliipwreck.
2. Let our Love be prudent and without illufion : that is, that it exprefs itfelf in fuch inftances which God hath chofen, or which we choofe ourfelves by proportion to his rules and meafures. Love turns into doting, when Religion turns into Superftition. No degree of Love can be imprudent, but the ex- preffions may : we cannot love God too much, but we may proclaim it in indecent manners.
3. Let our Love be firm, conftant, and infepara- ble ; not coming and returning like the tide, but de- fcending like a never-failing river, ever running into the Ocean of Divine excellency, paffing on in the channels of duty and a conftant obedience, and never ceafing to be what it is, till it comes to what it de- fires to be ; ftill being a river till it be turned into fea and vaflnefs, even the immenfity of a blefTed Eternity.
Although the confideration of the Divine excel- lencies and mercies be infinitely fufficient to produce in us love to God (who is invifible and yet not dif- tant from us, but we feel him in his bleflings, he dwells in our hearts by faith, we feed on him in the Sacrament, and are made all one with him in the incarnation and glorifications of yejus ;) yet that we may the better enkindle and increafe our love to God, the following advices are not ufelefs.
S. 3. THE LOVE OF GOD. 261
Helps to increafe our Love to God, by way of Exercife.
1 . Cut off all earthly and fenfual loves, for they pollute and unhallow the pure and Spiritual love. Every degree of inordinate affed:ion to the things of this world, and every ad; of love to a lin, is a per- fed: enemy to the love of God : and it is a great fhame to take any part of our affedion from the eter- nal God, to beftow it upon his creature in defiance of the Creator ; or to give it to the Devil, our open enemy, in difparagement of him who is the fountain of all excellencies and Celeflial amities.
2. Lay fetters and reftraints upon the imaginative and fantafbic part ; becaufe our fancy being an im- perfed and higher faculty is ufually pleafed with the entertainment of fhadows and gauds : and becaufe the things of the world fill it with fuch beauties and fantaftic imagery, the fancy prefents fuch objeds as amiable to the affedions and eledive powers. Perfons of fancy, fuch as are women and children, have always the moff violent loves : but therefore if we be careful with what reprefentments we fill our fancy, we may the fooner redify our loves. To this purpofe it is good that we tranfplant the inflruments of fancy into Religion: and for this reafon mufic was brought into Churches, and ornaments, and per- fumes, and comely garments and folemnities, and decent ceremonies, that the bufy and lefs difcerning fancy being bribed with its proper objeds may be inftrumental to a more celeftial and fpiritual love.
3. Remove folitude or worldly cares, and multi- tudes of fecular bufineffes : for if thefe take up the
262 OF CHARirr, OR C. 4.
intention and application of our thoughts and our employments, they will alfo polTefs our paffions, which, if they be filled with one objedl, though ig- noble, cannot attend another, though more excellent. We always contradl a friendihip and relation with thofe with whom we converfe : our very country is dear to us for our being in it ; and the Neighbours of the fame Village, and thofe that buy and fell with us have feized upon fome portions of our love : and therefore if we dwell in the affairs of the World, we fliall alfo grow in love with them ; and all our love or all our hatred, all our hopes or all our fears, which the eternal God would willingly fecure to himfelf, and efteem amongft his treafures and precious things, fhall be fpent upon trifles and vanities.
4. Do not only choofe the things of God, but fe- cure your inclinations and aptneffes for God and for Religion. For it will be a hard thing for a man to do fuch a perfonal violence to his firfl defires, as to choofe whatfoever he hath no mind to. A man will many times fatisfy the importunity and daily folici- tations of his firfl longings : and therefore there is nothing can fecure our loves to God, but flopping the natural fountains, and making Religion to grow near the firfl defires of the Soul.
5. Converfe with God by frequent prayer. In particular, defire that your defires be right, and love to have your affedtions regular and holy. To which purpofe make very frequent addreffes to God by ejaculations and communions, and an affiduous daily devotion : Difcover to him all your wants, complain to him of all your affronts ; do as Hezekiah did, lay your misfortunes and your ill news before him,
^S*. 3. THE LOVE OF GOD. 263
fpread them before the Lord; call to him for health, run to him for counfel, beg of him for pardon : and it is as natural to love him to whom we make fuch addreifes, and of whom we have fuch dependencies, as it is for children to love their parents.
6. Confider the immenfity and vaftnefs of the Di- vine Love to us, expreiled in all the emanations of his Providence; i. In his Great ion y 2. In his confer- vation of us. For it is not my Prince, or my Patron, or my Friend that fupports me, or relieves my needs ; but God, who made the Corn that my friend fends me, who created the Grapes, and fupported him who hath as many dependences, and as many natural ne- ceffities, and as perfe(5l difabilities as myfelf. God indeed made him the inftrument of his providence to me, as he hath made his own Land or his own Cattle to him : with this only difference, that God by his miniflration to me intends to do him a favour and a reward, which to natural inftruments he does not. 3. In giving his Son, 4. In forgiving our fins , 5. In adopting us to glory ; and ten thoufand times ten thoufand little accidents and incidents happening in the doing every of thefe : and it is not poffible but for fo great love we fhould give love again, for God we fhould give Man, for felicity we fhould part with our mifery. Nay, fo great is the love 01 the holy jejus, God incar- po apud Dionyfium epift. nate, that he would leave all his ^ ^"^^^ ' "â„¢" triumphant glories, and die once more for Man, if it were neceffary for procuring felicity to him.
In the ufe of thefe inftruments Love will grow in feveral knots and fleps, like the Sugar-canes oi India, according to a thoufand varieties in the perfon loving;
264 OF CHARITT, OR C. 4.
and it will be great or lefs in feveral perfons, and in the fame, according to his growth in Chriftianity. But in general difcourfing there are but two ftates of Love, and thofe are Labour of love, and the Zeal of love : the firft is duty, the fecond is perfedlion.
^he two States of Love to God.
The leaft love that is muft be obedient, pure, fm- ple, and cojnmunicatlve : that is, it muft exclude all affection to fin, and all inordinate affecflion to the World, and muft be expreffive according to our power in the inftances of duty, and muft be love for love's fake : and of this love Martyrdom is the high- eft inftance, that is, a readinefs of mind rather to fuffer any evil than to do any. Of this our blelTed Saviour affirmed. That no man had greater love than this : that is, this is the higheft point of duty, the greateft love that God requires of Man. And yet he that is the moft imperfect, muft have this love alfo in preparation of mind, and muft diiffer from an- other in nothing, except in the degrees of prompt- nefs and alacrity. And in this fenfe, he that loves God truly, (though but with a beginning and tender love) yet he loves God with all his heart, that is, with that degree of love which is the higheft point of duty, and of God's charge upon us ; and he that loves God with all his heart, may yet increafe with the increafe of God : juft as there are degrees of love to God among the Saints, and yet each of them love him with all their powers and capacities.
2. But the greater ftate of love is the zeal of love, which runs out into excrefcences and fuckers, like a
^S". 3. THE LOVE OF GOD. 265
fruitful and pleafant tree, or burfting into gums, and producing fruits, not of a monftrous, but of an ex- traordinary and heroical greatnefs. Concerning which thefe cautions are to be obferved.
Cautions and Rules concerning Zeal.
1 . If Zeal be in the beginnings of our fpiritual birth, or be fhort, fudden and k.xov j. tJ ^xoi;.9.. iv-rf tranfient, or be a confequent of a "'^'^^'^'^''TorE. Gai.4.. 18.
man's natural temper, or come upon any caufe but after a long growth of a temperate and well-regu- lated love, it is to be fufpedled for paffion and fro- wardnefs, rather than the vertical point of love.
2. That Zeal only is good which in a fervent love hath temperate expreffions. For let the affecftion boil as high as it can, yet if it boil over into irregu- lar and ftrange ad:ions, it will have but few, but will need many excufes. Elijah was zealous for the Lord of Hofts, and yet he was fo tranfported with it, that he could not receive anfwer from God, till by mufic he was recompofed and tamed : and Mofes broke both the Tables of the Law by being paffionately zealous againft them that brake the firft.
3 . Zeal muft fpend its greatefl heat principally in thofe things that concern ourfelves ; but with great care and reftraint in thofe that concern others.
4. Remember that Zeal being an excrefcence of Divine Love, muft in no fenfe contradid: any action of Love. Love to God includes Love
to our Neighbour, and therefore no
pretence of zeal for God's glory mufl make us un-
266 ZEAL, C. 4.
charitable to our brother; for that isjufl: fo pleafing to God, as hatred is an ad: of Love.
5. That zeal that concerns others, can fpend itfelf in nothing but arts and adiions and charitable inftru- ments for their good : and when it concerns the good of many that one fhould fuffer, it muft be done by perfons of a competent authority, and in great neceffity, in feldom inftances, according to the Law of God or Man ; but never by private right, or for trifling accidents, or in miftaken proportions. The Zealots in the Old Law had authority to transfix and fhab fome certain perfons : but God gave them war- rant ; it was in the cafe of Idolatry, or fuch notorious huge crimes, the danger of which was infupportable, and the cognizance of which was infallible : and yet that warrant expired with the Synagogue.
6. Zeal in the inftances of our own duty and per- fonal deportment is more fafe than in matters of counfel, and acflions befides our jufl duty, and tend- ing towards perfed:ion. Though in thefe inftances there is not a dired fin, even where the zeal is lefs wary, yet there is much trouble and fome danger : (as if it be fpent in the too forward vows of Chaftity, and refiiraints of natural and innocent liberties.)
7. Zeal may be let loofe in the inftances of inter- nal, perfonal, and fpiritual acflions, that are matters of direct duty ; as in prayers, and ads of adoration, and thankfgiving, and frequent addrefles : provided no indired ad: pafs upon them to defile them ; fuch as complacency, and opinions of fandity, cenfuring others, fcruples and opinions of necefilty, unnecefi^ary fears, fuperftitious numberings of times and hours :
S. 3. ZEAL. 267
but let the zeal be as forward as it will, as devout as it will, as Seraphical as it will, in the dire(fl addrefs and intercourfe with God, there is no danger, no tranfgreffion. Do all the parts of Lavora come fe tu ha- your duty as earneftly as if the fal- L^i^rrnfeTfultrffi vation of all the world, and the a mom- ai hora. whole glory of God, and the confulion of all Devils, and all that you hope or defire did depend upon every one a(ftion.
8. Let Zeal be feated in the will and choice, and regulated with prudence and a fober under {landing, not in the fancies and aifed:ions ; for thefe will make it full of noife and empty of profit, but that will make it deep and fmooth, material and devout.
The fum is this : The Zeal is not a dired: duty, nowhere commanded for itfelf, and is nothing but a forwardnefs and circumftance of another duty, and therefore is then only acceptable when Tit. 2. 14. it advances the Love of God and our ^^^' ^- '^• Neighbours, whofe circumftance it is. That Zeal is only fafe, only acceptable, which increafes Charity directly; and becaufe love to our Neighbour and obedience to God are the two great portions of cha- rity, we mufl never account our Zeal to be good, but as it advances both thefe, if it be in a matter that relates to both ; or feverally, if it relates feverally. S. Paul's Zeal was expreffed in preaching without any offerings or ftipend, in travelling, in fpending and being fpent for his flock, in fufifering, in being willing to be accurfed for love of the people of God and his country-men. Let our Zeal be as great as
268 ZEAL. C. 4.
his was, fo it be in affecflions to others, but not at
all in angers againft them : In the firft there is no
danger ; in the fecond there is no
or. 7. II. f^f^^y^ i^ brief, let your Zeal (if it
mufl: be expreffed in anger) be always more fevere againft thy felf than againft others.
% The other part of Love to God is Love to our Neighbour, for which I have referved the Pa- ragraph of Aims.
Of the external Adiions of Religion.
Religion teaches us to prefent to God our bodies as well as our Souls ; for God is the Lord of both : and if the body ferves the Soul in adions natural and civil and intelledual, in muft not be eafed in the only offices of Religion, unlefs the body ftiall expert no portion of the rewards of Religion, fuch as are refurre(flion, re-union, and glorification. Our bodies are to God ^ living facrifice : and to prefent them to God is holy and acceptable.
The ad;ions of the body as it ferves to Religion, and as it is diftinguiftied from Sobriety and Juftice, either relate to the Word of God, or to Prayer, or to Repentance, and make thefe kinds of external ac- tions of Religion. i. Reading and hearing the Word of God; 2. Fafting and corporal aufterities, called by S . Paul, bodily exercife ; 3 . Feafting, or keeping days of public joy and thankfgiving.
S. 4. OF READING, HEARING, &c. 269
SECT. IV.
Of Reading or Hearing the Word of God.
lEADING and Hearing the Word of God are but the feveral circumftances of the fame duty; inftrumental efpecially to Faith, but confequently to all other graces of the Spirit. It is all one to us whether by the eye or by the ear the Spirit conveys his precepts to us. If we hear Saint Paul faying to us, that [Whoremongers and Adulterers God will judge'\ or read it in one of his Epiftles : in either of them we are equally and fuf- ficiently inftrudled. The Scriptures read are the fame thing to us which the fame dodirine was when it was preached by the Difciples of our blelTed Lord; and we are to learn of either with the fame difpofitions. There are many that cannot read the Word, and they muft take it in by the ear ; and they that can read find the fame Word of God by the eye. It is neceffary that all men learn it in fome way or other, and it is fufficient in order to their pracftice that they learn it any way. The Word of God is all thofe Commandments and Revelations, thofe promifes and threatnings, the ftories and fermons recorded in the Bible : nothing elle is the Word of God, that we know of by any certain inflrument. The good books and fpiritual difcourfes, the Sermons or Homilies written or fpoken by men, are but the Word of men, or rather explications of, and exhortations according to the
270 READING OR HEARING C. 4.
Word of God : but of themfelves they are not the Word of God. In a Sermon, the Text only is in a proper fenfe to be called Gods Word : and yet good Sermons are of great ufe and convenience for the ad- vantages of Religion. He that preaches an hour together againfl drunkennefs with the tongue of men or Angels, hath fpoke no other word of God but this, \Be 7iot dru7ik with wine whereiii there is excefs ;] and he that writes that Sermon in a book, and publiflies that book, hath preached to all that read it a louder Sermon than could be fpoken in a Church. This I fay to this purpofe, that we may feparate truth from error, popular opinions from fubfhantial Truths : For God preaches to us in the Scripture, and by his fecret affiftances and fpiritual thoughts and holy motions: Good men preach to us when they by popular argu- ments and human arts and compliances expound and prefs any of thofe dodlrines which God hath preached unto us in his holy Word. But
1 . The Holy Ghofl is certainly the befl: Preacher in the world, and the words of Scripture the befl Sermons.
2. All the dod:rine of Salvation is plainly fetdown there, that the moft unlearned perfon by hearing it read, may underftand all his duty. What can be plainer fpoken than this, \Thou Pialt not kill. Be not drunk with wine. Hufiands love your Wives. Whatfoever ye would that Jnen fljould do to you , doye fo to them .^] The wit of man cannot more plainly tell us our duty, or more fully, than the Holy Ghoft hath done already.
3. Good fermons and good books are of excellent ufe : but yet they can ferve no other end but that we pra(5tife the plain doctrines of Scripture.
S.4- I'HE WORD OF GOD. 271
4. What Abrahain in the parable faid concerning the brethren of the rich man, is here very proper : 'They have Mofes and the Prophets, let
them hear them : But if they refufe to
hear thefe, neither will they believe though one jhould
arife from the dead to preach unto them.
5. Reading the holy Scriptures is a duty expreflly ^commanded us, and is called in Scrip- * Deut. 31. u. ture \_Preaching /] all other preaching is ^"^^ ^4-- 4-5- the effed: of human fkill and induftry, Aasis.zi. and although of great benefit, yet it is R^v- 1. 3.
but an Ecclefiaftical ordinance; the Law ^ â„¢-3-i- of God concerning Preaching being exprefied in the matter of reading the Scriptures, and hearing that Word of God which is, and as it is there defcribed. But this duty is reduced to pradiice in the follow- ing Rules.
Rules for Hearing or Reading the Word of God.
1 . Set apart fome portion of thy time, according to the opportunities of thy calling and necelTary em- ployment, for the reading of holy Scripture ; and, if it be poffible, every day read or hear fome of it read: you are fure that book teaches all truth, commands all holinefs, and promifes all happinefs,
2. When it is in your power to choofe, accuftom yourfelf to fuch portions which are mofl plain and certain duty, and which contain the ftory of the Life and Death of our bleffed Saviour, Read the Gofpels, the Pfalms of David ; and efpecially thofe portions of Scripture which by the wifdom of the Church are appointed to be publicly read upon Sundays and
272 READING OR HEARING C. 4.
Holydays, viz. the Epiftles and Gofpels. In the choice of any other portions you may advife with a Spiritual Guide, that you may fpend your time with mofl: profit.
3. Fail not diligently to attend to the reading of holy Scriptures upon thofe days wherein it is mofl publicly and folemnly read in Churches : for at fuch times, befides the learning our duty, we obtain a bleffing along with it, it becoming to us upon thofe days a part of the folemn Divine worfhip.
4. When the Word of God is read or preached to you, be fure you be of a ready heart and mind, free from worldly cares and thoughts, diligent to hear, careful to mark, ftudious to remember, and defirous to practice all that is commanded, and to live according to it : Do not hear for any other end but to become better in your life, and to be inftrudied in every good work, and to increafe in the love and fervice of God.
5. Beg of God by prayer that he would give you the fpirit of obedience and profit, and that he would by his Spirit write the Word in your heart and that you defcribe it in your life. To which purpofe ferve yourfelf of fome afi'edtionate ejaculations to that pur- pofe, before and after this duty.
Concerning fpirkual Books and ordinary Sermons, take in thefe Advices alfo,
6. Let not a prejudice to any man's perfon hinder thee from receiving good by his doctrine, if it be according to godlinefs : (but if occafion offer it, or efpecially if duty prefent it to thee, that is if it be
S. 4. THE WORD OF GOD. 273
preached in that aiTembly where thou art bound to be prefent) accept the word preached as a melTage from God, and the Minifter as his Angel in that miniflration.
7. Confider and remark the dodirine that is repre- fented to thee in any difcourfe ; and if the preacher adds accidental advantages, anything to comply with thy weaknefs, or to put thy fpirit into aclion, or holy refolution, remember it, and make ufe of it. But if the Preacher be a weak perfon, yet the text is the do(ftrine thou art to remember : that contains all thy duty, it is worth thy attendance to hear that fpoken often, and renewed upon thy thoughts : and though thou beeil: a learned man, yet the fame thing which thou knoweft already, if fpoken by another, may be made active by that application. I can better be comforted by my own conlideration, if another hand applies them, than if I do it myfelf ; becaufe the Word of God does not work as a natural agent, but as a Divine inftrument : it does not prevail by the force of dedud:ion and artificial difcourfings only, but chiefly by way of bleffing in the ordinance, and in the minijftry of an appointed perfon. At leaft obey the public order, and reverence the conftitution, and give good example of humility, charity and obe- dience.
8. When Scriptures are read, you are only to en- quire with diligence and modefty into the meaning of the Spirit : but if Homilies or Sermons be made upon the words of Scripture, you are to confider whether all that be fpoken be conformable to the Scriptures. For although you may pradiife for human reafons, and human arguments miniftered from the
T
274 I'HE WORD OF GOD, C. 4.
Preacher's art ; yet you muft pradlife nothing but the command of God, nothing but the Dodtrine of Scripture, that is, the Text.
9. Ufe the advice of fome fpiritual or other pru- dent man for the choice of fuch fpiritual books which may be of ufe and benefit for the edification of thy fpirit in the ways of holy living ; and efteem that time well accounted for that is prudently and affecftionately employed in hearing or reading good ^ books and pious difcourfes ; ever remembering that God by hearing us fpeak to him in prayer, obliges us to hear him fpeak to us in his Word, by what inftru- ment foever it be conveyed.
SECT. V.
Of Fajiing.
ASTING, if it be confidered in itfelf with- out relation to fpiritual ends, is a duty nowhere enjoined or counfelled. But Chriftianity hath to do with it as it may be made an inflrument of the Spirit by fubduing the lufts of the flefh, or removing any hindrances of Religion. And it hath been praftifed by all ages of the Church, and advifed in order to three miniftries, i . to Prayer, 2. to Mortification of bodily lufts, 3. to Repentance: and it is to be pracflifed according to the following meafures.
Rules for Chr'iflian Fajiing.
I . Fafting in order to Prayer is to be meafured by the proportions of the times of prayer; that is, it ought to be a total faft from all things during the folemnity
S. S' OF FASTING. 275
(unlefs a probable neceffity intervene). Thus thtjews ate nothing upon the Sabbath-days till their great offices were performed, that is, about the fixth hour: and S. Peter ufed it as an argument that the Apoftles in Pentecoft were not drunk, becaufe it was but the third hour of the day, of fuch a day in which it was not lawful to eat or drink till the fixth hour : and the Jews were offended at the difciples for plucking the ears of corn on the Sabbath early in the morn- ing, becaufe it was before the time in which by their cufloms they efteemed it lawful to break their faft. In imitation of this cuftom, and in profecution of the reafon of it, the Chriftian Church hath religioufly obferved fafling before the holy Communion ; and the more devout perfons (though without any obli- gation at all) refufed to eat or drink till they had iinifhed their morning devotions : and further yet upon days of public Humiliation, which are defigned to be fpent wholly in Devotion, and for the averting God's judgments (if they were imminent) fafling is commanded together with prayer ; commanded (I fay) by the Church to this end, that the fpirit might be clearer and more Angelical when it is quitted in fome proportions from the loads of flefh.
2. Fafting, when it is in order to Prayer, mufl be a total abftinence from all meat, or elfe an abatement of the quantity : for the help which fafting does to prayer cannot be ferved by changing flefh into fifh, or milk-meats into dry diet, but by turning much into little, or little into none at all, during the time of folemn and extraordinary prayer.
3. Fafling, as it is injlrumental to Prayer, mufl be attended with other aids of the like virtue and effi- cacy ; fuch as are removing for the time all worldly
276 OF FASriNG. C. 4.
cares and fecular bufinelTes ; and therefore our bleiTed Saviour enfolds thefe parts within the fame caution, [Take heed lejl your hearts be overcharged with fur- f eking and driinkennefs j and the cares of this world, and that day overtake you unawares?^ To which add alms ; for upon the wings of fafl-
Jejunium fine eleemo- . , , , , • r it
fyna, lampas fine oieo. lug and ahiis holy prayer intalli- s. Aug. i^jy mounts up to Heaven.
4. When Fajiing is intended to ferve the duty of Repe?ita?tce, it is then beft chofen when it is fhort, jfharp and efFed:ive ; that is, either a total abjiinence from all nourishment (according as we fhall appoint, or be appointed) during fuch a time as is feparate for the folemnity and attendance upon the employment : or if we (liall extend our feverity beyond the folemn days, and keep our anger againft our fin, as we are to keep our forrow, that is, always in readinefs, and often to be called upon ; then to refife a pleafant morfely to abftain from the bread of our deiires, and only to take wholefome and lefs-pleafing nourirti- ment, vexing our appetite by the refuling a lawful fatisfadion, fince in its petulency and luxury it preyed upon an unlawful.
5. Fajiing defgned for repentance muft be ever joined with an extreme care that we fail: from fin : for there is no greater folly or indecency in the world, than to commit that for which I am now judging and condemning myfelf. This is the beft Faft, and the other may ferve to promote the interefl of this, by encreafmg the difaffediion to it, and multiplying arguments againft it.
6. He that fijls for repentance muft, during that folemnity, abftain from all bodily delights, and the
S. 5. OF FASTING. 277
fenfuality of all his fenfes and his appetites : for a man muft not, when he mourns in his Fall:, be merry in his fport : weep at dinner, and laugh all day after ; have a lilence in his kitchen, and mulic in his chamber ; judge the flomach and feaft the other fenfes. I deny not but a man may in a lingle inftance punifh a particular fin with a proper inftru- ment. If a man have offended in his palate, he may choofe to faft only ; if he have finned in foftnefs and in his touch, he may choofe to lie hard, or work hard, and ufe fharp inflidiions : but although this Difcipline be proper and particular, yet becaufe the forrow is of the whole man, no fenfe mufl rejoice, or be with any fludy or purpofe feafled and enter- tained foftly. This rule is intended to relate to the folemn days appointed for Repentance publicly or privately ; befides which in the whole courfe of our life, even in the midfl of our mofl feftival and freer joys, we may fprinkle fome fingle inftances and a6ls of felf-condemning, or punifhing ; as to refufe a pleafant morfel or a delicious draught with a tacit remembrance of the fin that now returns to difpleafe my fpirit. And though thefe actions be fingle, there is no indecency in them, becaufe a man may abate of his ordinary liberty and bold freedom with great prudence, fo he does it without fingularity in him- felf, or trouble to others ; but he may not abate of his folemn forrow ; that may be caution ; but t/iis would be foftnefs, effeminacy, and indecency.
7. W^htn. Jajlmg is an a5l of mortification , that is, is intended to fubdue a bodily luft, as the fpirit of fornication, or the fondnefs of ftrong and impatient appetites, it mufl not be a fudden, fharp and violent
278 OF FASTING. C. 4.
Faft, but a Jlate of fajlingy a diet of failing, a daily lefTening our portion of meat and drink, and a choof-
Digiuna affai chi mai i^g fuch a coarfc diet which may mangia. make the leaft preparation for the
lufts of the body. He that fails three days without food, will weaken other parts more than the minif- ters of fornication : and when the meals return as ufually, they alfo will be ferved as foon as any. In the mean time they will be fupplied and made adiive by the accidental heat that comes with fuch violent failings : for this is a kind of aerial Devil; the Prince that rules in the air is the Devil of fornication ; and he will be as tempting with the windinefs of a vio-
chi digiuna et aitro l^nt fail, as with the iieih of an ben non fa, sparagna ii ordinary mcal. But a daily fub-
pane, et al mrerno va. •' ^ •' ^
See Chap. z. Sect Z.& y tradiion of the nouriiliment will introduce a lefs bufy habit of body, and that will prove the more effectual remedy.
8. Failing alone will not cure this Devil, though it helps much towards it : but it muil not therefore be negle(5led, but aiHiled by all the proper inilru- ments of remedy againil this unclean fpirit ; and what it is unable to do alone, in company with other inilruments, and God's bleiiing upon them, it may eifed.
9. All failing, for whatfoever end it be under- taken, muil be done without any opinion of the ne- ceiTity of the thing itfelf, without cenfuring others, with all humility, in order to the proper end; and juil as a man takes phyfic, of which no man hath reafon to be proud, and no man thinks it neceifary, but becaufe he is in iicknefs, or in danger and dif- pofition to it.
5*. 5- OF FASTING. 279
10. All Fafts ordained by lawful authority are to be obferved in order to the fame purpofes to which they are enjoined ; and to be accompanied with ac- tions of the fame nature, jufl as it is in private fafts : for there is no other difference, but that in public our Superiors choofe for us, what in private we do for ourfelves.
1 1 . Fafts ordained by lawful authority are not to be negle(fbed, becaufe alone they cannot do the thing in order to which they were enjoined. It may be one day of Humiliation will not obtain the bleffing, or alone kill the luft, yet it muft not be defpifed if it can do any thing towards it. An ad; of Fafting is an ad: of felf denial, and though it do not produce the habit, yet it is a good ad:.
12. When the principal end why a Fail is pub- licly prefcribed is obtained by fome other inftrument in a particular perfon, as if the fpirit of Fornication be cured by the right of Marriage, or by a gift of Chaftity ; yet that perfon fo eafed is not freed from the Fafts of the Church by that alone, if thofe fafts can prudently ferve any other end of Religion, as that of prayer, or repentance, or mortification of fome other appetite : for when it is inftrumental to any end of the Spirit, it is freed from Superflition, and then we muft have fome other reafon to quit us from the Obligation, or that alone will not do it.
13. When the Faft publicly commanded by rea- fon of fome indifpofition in the particular perfon cannot operate to the end of the Commandment ; yet the avoiding offence, and the complying with public order, is reafon enough to make the obedi- ence to be neceffary. For he that is otherwife dif-
28o OF FASTING. C. 4.
obliged (as when the reafon of the Law ceafes as to his particular, yet) remains ftill obliged if he cannot do otherwife w*ithout fcandal : but this is an obli- gation of Charity not of Juftice.
14. All fading is to be ufed with prudence and charity : for there is no end to which failing ferves, but may be obtained by other inftruments : and therefore it muft at no hand be made an inftrument of fcruple, or become an enemy to our health, or be impofed upon perfons that are fick or aged, or to whom it is in any fenfe uncharitable, fuch as are wearied Travellers ; or to whom in the whole kind of it it is ufelefs, fuch as are Women with child, poor people and little children. But in thefe cafes the Church hath made provilion, and inferted caution into her Laws ; and they are to be reduced to practice according to cuftom, and the fentence of prudent perfons, with great latitude, and without nicenefs and curiofity : having this in our firft care, that we fecure our virtue, and next that we fecure our health, that we may the better exercife the labours of virtue,
*s.Bafii.Monaft.Con- left out of too much auftcrity we
flit. cap. 5. Caflian. col. i • ,-1 ^ .^1. ... J'^.'
21. cap. 22. brmg ourielves to that condition,
Ne per caufam neceffi- * ^}^^^. j^ ^^ neceffary to be indulp-cnt
tatis eo impingamus, ut J o
voiuptatibus leiviamus. to foftncfs, cafc aud cxtrcmc ten- dernefs.
15. Let not intemperance be the Prologue or the Epilogue to your Faft, left the Faft be fo far from taking off any thing of the fin, that it be an occafion to increafe it : and therefore when the Faft is done,
- . , . be careful that no fuperveningr adt
Naz. Qf gluttony or exceffive drinking
unhallow the religion of the pafted day; but eat
temperately according to the proportion of other
S. 5. OF FASTING. 281
meals, left gluttony keep either of the gates to ab- ftinence.
T/ie Benefits of Fafiing.
He that undertakes to enumerate the benefits of Failing, may in the next page alfo reckon all the be- nefits of phyfic : for Failing is not to be commended as a duty, but as an inftrument ; and in that fenfe no man can reprove it, or undervalue it, but he that knows neither fpiritual arts, nor fpiritual neceflities. But by the Doctors of the Church it is called the nouriihment of prayer, the restraint of luft, the wings of the Soul, the diet of Angels, the inftrument of humility and felf-denial, the purification of the Spirit: and the palenefs and meagrenefs of vifage which is confequent to the daily Faft of great mortifiers, is by Saint Bajil faid to be the mark in the Forehead which the Angel obferved when he figned the Saints in the Forehead to efcape the wrath of God. [The foul that is greatly vexed, which goeth
Jiooping and feeble y and the eyes that
fail, and the hungry foul, Jliall give thee praife and right eoufnefs, 0 Lord.'\
SECT. VI.
Of keeping Fefivals, and Days holy to the Lord : particularly the Lord's Day.
RUE natural Religion, that which was common to all Nations and Ages, did principally rely upon four great propofi- tions ; i . That there is one God ; 2. That God is no- thing of thofe things which we fee; 3. That God
282 OF KEEPING C. 4.
takes care of all things below, and governs all the World ; 4. That he is the great Creator of all things without himfelf : and according to thefe were framed the four iirft precepts of the Decalogue. In the iirfl the Unity of the Godhead is expreflly af- firmed. In the fecond, his invifibility and immate- riality. In the third is affirmed God's government and providence, by avenging them that fwear falfely by his Name ; by which alfo his Omnifcience is de- clared. In the fourth Commandment, he proclaims himfelf the Maker of Heaven and Earth : for in me- mory of God's reft from the work of fix days, the feventh was hallowed into a Sabbath ; and the keep- ing it was a confeffing God to be the great Maker of Heaven and Earth ; and confequently to this, it alfo was a confeffion of his Goodnefs, his Omnipotence and his Wifdom, all which were written with a Sun- beam in the great book of the Creature.
So long as the Law of the Sabbath was bound upon God's people, fo long God would have that to be the folemn manner of confeffing thefe attributes; but when the Priejihood being changed^ there was a change alfo of the LaWj the great duty remained un- alterable in changed circumftances. We are eternally bound to confefs God Almighty to be the Maker of Heaven and Earth ; but the manner of confeffing it is changed from a reft or a doing nothing to a fpeak- ing fomething, from a day to a fymbol, from a cere- mony to a fubftance, from a Jewifh rite to a Chrif- tian duty : we profefs it in our Creed, we confefs it in our lives, we defcribe it by every line of our life, by every adion of duty, by faith, and truft, and obedience : and we do alfo upon great reafon comply
S. 6. THE LORD'S DAT. 283
with the Jewifh manner of confeffing the Creation, fo far as it is inftrumental to a real duty. We keep one day in feven, and fo confefs the manner and cir- cumftance of the Creation ; and we reft alfo that we may tend holy duties : fo imitating God's reft better than the Jew in Synejiusy who lay upon his face from evening to evening, and could not by ftripes or wounds be raifed up to fteer the fhip in a great ftorm. God's reft was not a natural ceftation ; he who could not labour could not be faid to reft : but God's reft is to be underftood to be a beholding and a rejoicing in his work iiniftied : and therefore we truly reprefent God's reft, when we confefs and re- joice in God's Works and God's glory.
This the Chriftian Church does upon every day, but efpecially upon the Lord's day, which ftie hath fet apart for this and all other Offices of Religion, being determined to this day by the Refurred:ion of her deareft Lord, it being the firft day of joy the Church ever had. And now upon the Lord's day we are not tied to the reft of the Sabbath, but to all the work of the Sabbath ; and we are to abftain from bodily labour, not becaufe it is a diredl duty to us as it was to the Jews, but becaufe it is neceftary in order to our duty that we attend to the Offices of Religion.
The obfervation of the Lord's day differs nothing from the obfervation of the Sabbath i?2 the matter of ReligioHy but in the manner. They diff^er in the cere- mony and external rite ; Reft with them was the principal ; with us it is the acceffbry. They differ in the office or forms of worjhip : For they were then to worftiip God as a Creator and a gentle Father ;
284 OF KEEPING C. 4.
we are to add to that. Our Redeemer, and all his other excellenclefi and mercies. And though we have more natural and proper reafon to keep the Lord's day than the Sabbath, yet the Jews had a divine Commandment for their day, which we have not for ours : but we have many Commandments to do all that honour to God which was intended in the fourth Commandment ; and the Apoftles appointed the firft day of the week for doing it in folemn Af- femblies. And the manner of worfliipping God, and doing him folemn honour and fervice upon this day, we may befl obferve in the following meafures.
Rules for keephig the Lord's Day and other Chrijlian Fejlivals.
1 . When you go about to diftinguifh Feftival days from common, do it not by lelTening the devo- tions of ordinary days, that the common devotion may feem bigger upon Feflivals ; but on every day keep your ordinary devotions entire, and enlarge upon the Holy-day.
2. Upon the Lord's day we muft abftain from all fervile and laborious works, except fuch which are matters of necejjity , of common life, or of great charity : for thefe are permitted by that authority which hath feparated the day for holy ufes. The Sabbath of the Jews, though confifting principally in reft, and eftablifhed by God, did yield to thefe. T!he labour of Love and the labours of Religion were not againft the reafon and the fpirit of the Commandment, for which the Letter was decreed, and to which it
S. 6. THE LORD'S DAT. 285
ought to minifter. And therefore much more is it fo on the Lord's day, where the Letter is wholly turned into Spirit, and there is no Commandment of God but of fpiritual and holy actions. The Priefts might kill their beafls and drefs them for fa- crifice ; and Chrift, though born under the Law, might heal a lick man ; and the fick man might carry his bed to witnefs his recovery, and confefs the mercy, and leap and dance to God for joy ; and an Ox might be led to water, and an Afs be haled out of a ditch ; and a man may take phylic, and he may eat meat, and therefore there were of neceffity fome to prepare and minifter it : and the performing thefe labours did not coniifl in minutes and juft determin- ing flages, but they had, even then, a reafonable latitude ; fo only as to exclude unnecelTary labour, or fuch as did not minifter to Charity or Religion. And therefore this is to be enlarged in the Gofpel, whofe Sabbath or reft is but a circumftance, and acceftbry to the principal and fpiritual duties. Upon the Chriftian Sabbath neceffity is to be ferved firft, then Charity, and then Religion ; for this is to give place to Charity in great inftances, and the fecond to the firft in all ; and in all cafes God is to be worjhipped infpirit and in truth.
3. The Lord's day being the remembrance of a great bleffing, muft be a day of joy, feftivity, fpiri- tual rejoicing and thankfgiving : and therefore it is a proper work of the day to let your devotions fpend themfelves in fmging or reading Pfalms, in recount- ing the great works of God, in remembering his mercies, in worshipping his excellencies, in cele- brating his attributes, in admiring his perfon,in fend-
286 OF KEEPING C. 4.
ing portions of pleafant meat to them for whom no- thing is provided, and in all the arts and inftruments of advancing God's glory and the reputation of Re- ligion : in which it were a great decency that a memorial of the refurrediion fhould be inferted, that the particular Religion of the day be not fwallowed up in the general. And of this we may the more ealily ferve ourfelves by riling feafonably in the morning to private devotion, and by retiring at the leifures and fpaces of the day not employed in public offices.
4. Fail not to be prefent at the public hours and places of prayer, entering early and cheerfully, at- tending reverently and devoutly, abiding patiently during the whole office, pioufly affifting at the prayers, and gladly alfo hearing the Sermon ; and at no hand omitting to receive the holy Communion when it is offered, (unlefs fome great reafon excufe it) this being the great folemnity of thankfgiving, and a proper work of the day.
5. After the folemnities are paft, and in the inter- vals between the morning and evening devotion, (as you fhall find opportunity) vifit lick perfons, recon- cile differences, do offices of neighbourhood, inquire into the needs of the poor, efpecially houfekeepers, relieve them as they Ihall need, and as you are able : for then we truly rejoice in God when we make our neighbours, the poor members of Chrill rejoice to- gether with us.
6. Whatfoever you are to do yourfelf as necellary, you are to take care that others alfo, who are under your charge, do in their ffation and manner. Let your fervants be called to Church and all your fa-
S.6. THE LORD'S DAT, 287
mily that can be fpared from neceflary and great houfehold miniftries : thofe that cannot let them go by turns, and be fupplied otherwife as well as they may : and provide on thefe days efpecially that they be inftrucfted in the articles of Faith and neceflary parts of their duty.
7. Thofe who labour hard in the week, muft be eafed upon the Lord's day ; fuch eafe being a great charity and alms : but at no hand mufi: they be per- mitted to ufe any unlawful games, anything forbid- den by the Laws, anything that is fcandalous, or anything that is dangerous and apt to mingle lin with it ; no games prompting to wantonnefs, to drunken- nefs, to quarrelling, to ridiculous and fuperftitious cuftoms ; but let their refrefhments be innocent, and charitable and of good report, and not exclulive of the duties of Religion.
8. Beyond thefe bounds, becaufe neither God nor Man hath pafled any obligation upon us, we muft preferve our Chrijiian liberty y and not fiiffer ourfelves to be entangled with a yoke of bondage : for even a good acflion may become a fnare to us, if we make it an occafion of fcruple by a pretence of neceffity, binding loads upon the confcience, not with the bands of God, but of men, and of fancy, or of opinion, or of tyranny. Whatfoever is laid upon us by the hands of Man, muft be a6ted and accounted of by the meafures of a man : but our beft meafure is this ; He keeps the Lord's day beft that keeps it with moft Religion and with moft Charity.
9. What the Church hath done in the article of the Refurrecftion, (he hath in fome meafure done in the other articles of the Nativity, of the Afcenfion,
288 OF KEEPING C. 4.
and of the Defcent of the Holy Ghoft at Pentecoft : and fo great bleffings deferve an anniverfary folem- nlty ; fince he is a very unthankful perfon that does not often record them in the whole year, and efteem them the ground of his hopes, the objed: of his faith, the comfort of his troubles, and the great effluxes of the divine mercy, greater than all the victories over our temporal enemies, for which all glad perfons ufually give thanks. And if with great reafon the memory of the Refurredlion does return folemnly every week, it is but reafon the other fhould return once a year. * To which I add, that the comme- moration of the articles of our Creed in folemn days and offices is a very excellent inftrument to convey and imprint the fenfe and memory of it upon the fpirits of the moft ignorant perfon. For as a picture may with more fancy convey a flory to a man than a plain narrative either in word or writing : fo a real reprefentment, and an office of remembrance, and a day to declare it, is far more impreffive than a pic- ture, or any other art of making and fixing imagery. 10. The memories of the Saints are precious to Gcid, and therefore they ought alfo to be fo to us ; and fuch perfons who ferved God by holy living, in- duflrious preaching and religious dying, ought to have their names preferved in honour, and God be glorified in them, and their holy doctrines and lives publiihed and imitated : and we by fo doing give teflimony to the article of t/ie communion of Saints. But in thefe cafes as every Church is to be fparing in the number of days, fo alfo fhould flie be tempe- rate in her injunctions, not impofing them but upon voluntary and unbufied perfons, without fnare or bur-
S. 6. THE LORD'S DAT. 289
den. But the Holy-day is beft kept by giving God thanks for the excellent perfons, Apoftles or Martyrs, we then remember, and by imitating their lives : this all may do : and they that can alfo keep the folem- nity, mufl do that too when it is publicly enjoined.
The mixed Actions of Religion are, i . Prayer y 2. Alms, 3. Repentance, 4. Receiving the blejfed Sacrament.
SECT. VII.
Of Prayer.
HERE is no greater argument in the world of our fpiritual danger and unwillingnefs to Religion, than the backwardnefs which moft men have always, and all men have fometimes, to fay their prayers ; fo weary of their length, io glad when they are done, fo witty to excufe and fruftrate an opportunity : and yet all is nothing but a defiring of God to give us the greateft and the beft things we can need, and which can make us happy : it is a work fo eafy, fo honourable, and to fo great purpofe, that in all the inftances of Religion and Providence (except only the Incarnation of his Son) God hath not given us a greater argument of his willingnefs to have us faved, and of our unwilling- nefs to accept it, his goodnefs and our graceleff- nefs, his infinite condefcenfion and our carelefTnefs and folly, than by rewarding fo eafy a duty with fb great bleffings.
u
290 OF PRATER, C. 4.
Motives to Prayer.
I cannot fay anything beyond this very confidera- tion and its appendages to invite Chriftian people to pray often. But we may confider that i . It is a duty commanded by God and his holy Son. 2. It is an ad: of grace and higheft honour, that we duft and afhes are admitted to fpeak to the eternal God, to run to him as to a Father, to lay open our wants, to complain of our burdens, to explicate our fcruples, to beg remedy and eafe, fupport and counfel, health and fafety, deliverance and falvation. And 3. God hath invited us to it by many gracious promifes of hearing us. 4. He hath appointed his moft glorious Son to be the Precedent of Prayer, and to make con- tinual interceffion for us to the throne of Grace. 5. He hath appointed an Angel to prefent the Prayers of his fervants. And 6. Chrift unites them to his own, and fandifies them, and makes them effedive and prevalent: and 7. Hath put it into the hands of men to refcind or alter all the decrees of God which are of one kind (that is, conditional, and con- cerning ourfelves and our final eftate, and many in- ftances of our intermedial or temporal) by the power of prayers. 8. And the Prayers of men have faved cities and kingdoms from ruin : Prayer hath raifed dead men to life, hath flopped the violence of fire, fliut the mouths of wild beafts, hath altered the courfe of nature, caufed rain in Egypt, and drought in the fea; it made the Sun to go from Weft to Eaft, and the Moon to fland ftill, and rocks and moun- tains to walk ; and it cures difeafes without phyfic, and makes phyfic to do the work of nature, and na-
S. 7. OF PRATER. 291
ture to do the work of grace, and grace to do the work of God, and it does miracles of accident and event : and yet Prayer, that does all this, is of itfelf nothing but an afcent of the mind to God, a deiiring things fit to be delired, and an expreffion of this de- fire to God as we can, and as becomes us. And our unwillingnefs to pray is nothing elfe but a not defir- ing what we ought pafRonately to long for ; or if we do defire it, it is a choofing rather to mifs our fatif- fadiion and felicity, than to afk for it.
There is no more to be faid in this affair, but that we reduce it to practice according to the following Rules.
Rules for the PraBice of Prayer.
1 . We mufl be careful that we never afk anything of God that is finful, or that dire(5lly miniflers to fin : for that is to afk of God to difhonour himfelf, and to undo us. We had need confider what we pray ; for before it returns in blefUng it mufl be joined with Chrifl's intercefHon and prefented to God. Let us principally afk of God power and afUftances to do our duty, to glorify God, to do good works, to live a good life, to die in the fear and favour of God, and eternal life : thefe things God delights to give, and commands that we fhall afk, and we may with confidence expe6t to be anfwered gracioufly ; for thefe things are promifed without any refervation of a fecret condition ; if we afk them, and do our duty towards the obtaining them, we are fure never to mifs them.
2. We may lawfully pray to God for the gifts of the Spirit that minifter to holy ends, fuch as are the
292 OF PRATER. C. 4.
gift of preaching, the fpirit of prayer, good expref- fion, a ready and unloofed tongue, good underftand- ing, learning, opportunities to publifh them, &c. with thefe only reftraints. i . That we cannot be fo confident of the event of thofe prayers as of the former. 2. That we muft be curious to fecure our in- tention in thefe defires, that we may not afk them to ferve our own ends, but only for God's glory ; and then we fliall have them, or a bleffing for defiring them. In order to fuch purpofes our intentions in the firfl: defires cannot be amifs ; becaufe they are able to fandtify other things, and therefore cannot be unhallowed themfelves. 3. We mufi: fubmit to God's Will, defiring him to choofe our employment, and to furnifh our perfons as he fhall fee expedient.
3. Whatfoever we may lawfully defire of tem- poral things, we may lawfully afk of God in prayer, and we may expedl them as they are promifed. I . Whatfoever is necefiary to our life and being is promifed to us : and therefore we may with cer- tainty expe(5l food and raiment ; food to keep us alive, clothing to keep us from nakednefs and fhame: fo long as our life is permitted to us, fo long all things necefiary to our life fhall be miniflered. We may be fecure of maintenance, but not fecure of our life ; for that is promifed, not this : only concerning food and raiment we are not to make accounts by the meafure of our defires, but by the meafure of our needs. 2. Whatfoever is convenient for us, pleafant, and mo- deftly deled:able, we may pray for : fo we do it, i . with fubmifilon to God's Will; 2. without impatient defires; 3. that it be not a trifle and inconfiderable, but a matter fo grave and concerning, as to be a fit
S. 7. OF PRATER. 293
matter to be treated on between God and our Souls ; 4. that we afk it not to fpend upon our lufts, but for ends of juftice, or charity, or Religion, and that they be employed with fobriety.
4. He that would pray with effed:, mufl live with care and piety. For although God ^ ^^^ gives to linners and evil perfons the John 9. 31. common bleffings of life and chance ; ^^^- '• ^^- ^^^ yet either they want the comfort and Mai. 3. 10. bleffing of thofe bleffings, or they be- p^^j '""'e^'and come occafions of fadder accidents to 66. 8. them, or ferve to upbraid them in their ingratitude or irreligion : and in all cafes, they are not the ef- feds of prayer, or the fruits of promife, or inftances of a father's love ; for they cannot be expeded with confidence, or received without danger, or ufed with- out a curfe and mifchief in their company. * But as all fin is an impediment to prayer, fo fome have a fpecial indifpofition towards acceptation ; inch are Uncharitablenefs and Wrath, Hypocrify in the pre- fent adion. Pride and Lufl : becaufe thefe by defil- ing the body or the fpirit, or by contradicting fome necefiary ingredient in prayer (fuch as are Mercy, Humility, Purity and Sincerity) do defile the prayer, and make it a dired fin in the circumfiiances or for- mality of the adion.
5. All Prayer mufl be made with Faith and Hope : that is, we mull certainly believe we fhall receive the grace which God hath commanded us to ^ark u. 24. ajk ; and we mufl hope for fuch things J^™- '• ^'^* which he hath permitted us to aJk ; and our Hope fhall not be vain, though we mifs what is not abfo- lutely promifed, becaufe we fhall at leafl have an
294 OF PRATER. C. 4.
equal bleffing in the denial as in the grant. And therefore the former conditions mufl firft be fecured ; that is, that we afk things necefTary, or at leaft good and innocent and profitable, and that our perfons be gracious in the eyes of God ; or elfe what God hath promifed to our natural needs, he may in many de- grees deny to our perfonal incapacity : but the thing being fecured, and the perfon difpofed, there can be no fault at all ; for whatfoever elfe remains is on God's part, and that cannot poffibly fail. But be- caufe the things which are not commanded cannot poffibly be fecured, (for we are not fure they are good in all circumftances) we can but hope for fuch things even after we have fecured our good inten- tions. We are* fure of a bleffing, but in what in- ftance we are not yet affured.
6. Our prayers mufl be fervent, intenfe, earnefl
and importunate, when we pray for things of high
Rom. 12. 12. concernment and neceffity. \_Continu-
& 15. 30. jj2g injtant in prayer : Jlriving in prayer :
I Thef. 3. 10. labouring fervently in prayer : night a?id
1 Pet. 4. 7. day praying exceedingly : praying always
Jam. 5- 1 . qj^lf/j all prayer^ fo S. Paul calls it:
[watching unto prayer'] fo S. Peter : [praying earnefl ly]
fo S. fames . And this is not at all to be abated in
matters fpiritual and of duty : for according as our
defires are, fo are our prayers ; and as our prayers
are, fo fhall be the grace ; and as that is, fo fhall be
the meafure of glory. But this admits of degrees
according to the perfecflion or imperfecftion of our
ftate of life : but it hath no other meafures, but ought
to be as great as it can ; the bigger the better ; we
mufl make no pofitive reftraints upon ourfelves. In
S. 7. OF PRATER. 295
other things we are to ufe a bridle : and as we muft limit our defires with fubmiffion to God's will, fo alfo we muft limit the importunity of our prayers by the moderation and term of our defires. Pray for it as earneftly as you may defire it.
7. Our defires muft be lafting, and our prayers frequent, affiduous and continual : not af!<.ing for a bleffing once, and then leaving it ; but daily renew- ing our fuits, and exerciiing our hope, and faith, and patience, and long fuffering, and Religion, and re- fignation, and felf-denial in all the degrees we fhall be put to. This circumftance of duty our bleffed Saviour taught, faying, [that men ought always to pray and not to faint. '\ Always to pray Luke 18. i. fignifies the frequent doing of the duty &^i- 36. in general : but becaufe we cannot always afk fe- veral things, and we alfo have frequent need of the fame thing, and thofe are fuch as concern our great intereft, the precept comes home to this very circum- ftance, and S. Paul \_p raying without ^ n^j^^^ ceajing\ and himfelf in his own cafe gave a precedent, \_For this caufe I bef ought the Lord thrice.^ And fo did our blefled Lord, he went thrice to God on the fame errand, with the fame words, in a ftiort fpace, about half a night ; for his time to folicit his fuit Vv^as but ftiort. And the Philippians were remembered by the Apoftle, their fpiritual Father, always in every prayer of his. And thus we muft always pray for the par- don of our fins, for the afliftance of God's grace, for charity, for life eternal, never giving over till we die : and thus alfo we pray for fupply of great tem- poral needs in their feveral proportions ; in all cafes
296 OF PRATER. C. 4.
being curious we do not give over out of wearinefs or impatience. For God oftentimes defers to grant our fuit, becaufe he loves to hear us beg it, and hath a deiign to give us more than we afk, even a fatif- fad:ion of our defires, and a bleffing for the very- importunity.
8. Let the words of our prayers be pertinent, grave, material, not ftudioufly many, but according to our need, fufficient to exprefs our wants, and to fignify our importunity. God hears us not the fooner for our many words, but much the fooner for an earneft defire ; to which let apt and fufficient words minifter, be they few or many, according as.it happens. A long prayer and a fhort differ not in their capacities of being accepted ; for both of them take their value according to the fervency of fpirit, and the charity of the prayer. That prayer which is fhort by reafon of an impatient fpirit, or dulnefs, orde- fpite of holy things, or indiiferency of defires, is very often criminal, always imperfed: ; and that prayer which is long out of oftentation, or fuperftition, or a trifling fpirit, is as criminal and imperfed; as the other in their feveral inftances. This rule relates to private prayer. In public, our devotion is to be meafured by the appointed office, and we are to fupport our fpirit with fpiritual arts, that our pri- vate fpirit may be a part of the public fpirit, and be adopted into the fociety and bleffings of the commu- nion of Saints.
9. In all forms of prayer mingle petition with thankfgiving, that you may endear the prefent prayer and the future bleffing by returning praife and thanks for what we have already received. This is Saint
^S*. 7. OF PRATER. 297
Pau/'s advice, [Be careful for not/wig ;
but in every thing by prayer and fuppH-
cation and thankf giving, let your reqiiefts be made known
unto God.
10. Whatever we beg of God, let us alfo work for it ; if the thing be matter of duty, or a confe- quent to induftry. For God loves to blefs labour and to reward it, but not to fup- eTt* xs>^Ev.K=;p.s 06.5^; port idlenefs. And therefore our '>;-?/*^ ^y^y- ; ^y,. x^'p«f
■» ovx. EX^i?. ovu. tTTOi^a-B iroi av-
blefled Saviour in his Sermons joins '^^^ = f"'? fx"^ ^^^^ '"^^^- watchfulnefs with Prayer : for psooinv a.7rifA.v^ai lusxxw.
/->, J, 1 n- n Arrian. 1. z. c. i6,
Lrod s graces are but alliltances, not new creations of the whole habit in every inftant or period of our life. Read Scriptures, and then pray to God for underftanding. Pray againft temptation : but you mufl alfo refji the Devil, and then he will flee from you. Afk of God competency of living : but you muft alfo work with your hands the things that are lionefl, that ye may have to fupply in time of need. We can do our endeavour, and pray for a bleffing, and then leave the fuccefs with God : and beyond this we cannot deliberate, we cannot take care ; but fo far we muft.
1 1 . To this purpofe let every man ftudyhis prayers, and read his duty in his Petitions. For the body of our Prayer is the fum of our duty: and as we muft alk of God whatfoever we need ; fo we muft labour for all that we afk. Becaufe it is our duty, therefore we muft pray for God's grace : but becaufe God's grace is neceffary, and without it we can do nothing, we are fufficiently taught, that in the proper matter of our religious Prayers is the juft matter of our duty ; and if we ftiall turn our Prayers into precepts, we
298 OF PRATER. C. 4.
(hall the eafier turn our hearty defires into efFedtive pradlices.
12. In all our Prayers we muft be careful to at- tend our prefent work, havine: a
Inter lacra et vota ver- / . *="
bis etiam profanis abfti- preicnt Hiind, not Wandering upon impertinent things, not diftant from our words, much lefs contrary to them : and if our thoughts do at any time wander, and divert upon other objedts, bring them back again with prudent and fevere arts ; by all means ftriving to obtain a diligent, a fober, an untroubled and a compofed fpirit.
13. Let your poflure and geflure of body in Prayers be reverent, grave, and humble : according to public order, or the beft examples, if it be in public, if it be in private, either ftand, or kneel, or lie flat upon the ground on your face, in your ordinary and more fo- lemn prayers ; but in extraordinary, cafual and ejac- ulatory prayers, the reverence and devotion of the Soul, and the lifting up the eyes and hands to God with any other pofture not undecent, is ufual and commendable ; for we may pray in bed, on horfe-
back, every where y atid at all times, and in all circumftances : and it is well if we do fo : and fome fervants have not opportunity to pray fo often as they would, unlefs they fupply the appetites of Religion by fuch accidental devo- tions.
14. \Ijet prayers and fupplications and giving of
thanks be made for all men : for Kino's and
I Tim. 2. 1. 2, 3. ,, 7 . , . .
all that are in authority. For this is good and acceptable in the fight of God our Saviour,'] We who muft love our Neighbours as ourfelves, muft alfo
S. 7. OF PRATER. 299
pray for them as for ourfelves : with this only diffe- rence, that we may enlarge in our temporal defires for Kings, and pray for fecular profperity to them with more importunity than for ourfelves, becaufe they need more to enable their duty and government, and for the interefts of Religion and Juftice. This part of Prayer is by the Apoftle called [^InterceJJion,^ in which with fpecial care we are to remember our Relatives, our Family, our Charge, our Benefactors, our Creditors ; not forgetting to beg pardon and cha- rity for our Enemies, and protedlion againfl them.
15. Rely not on a lingle prayer in matters of great concernment ; but make it as public as you can by obtaining of others to pray for you : this being the great bleffing of the communion of Saints, that a prayer united is ftrong, like a well ordered Army; and God loves to be tied faff with fuch cords of love, and conftrained by a holy violence.
16. Every time that is not feized upon by fome other duty, is feafonable enough for prayer : but let it be performed as a folemn duty morning and even- ing, that God may begin and end all our bufinefs, and the outgoing of the morning mid evening may praife him ; for fo we blefs God, and God bleffes us. And yet fail not to find or make opportunities to worfhip God at fome other times of the day ; at leafl: by ejac- ulations and fliort addreffes, more or lefs, longer or fhorter, folemnly or without folemnity, privately or publicly, as you can, or are permitted, always remem- bering, that as every fin is a degree of danger and unfafety ; fo every pious prayer and well-employed opportunity is a degree of return to hope and pardon.
300 OF PRATER. C. 4.
Cautions for making Vows.
17. A vow to God is an a(5l of prayer, and a great degree and inftance of opportunity, and an increafe of duty by fome new uncommanded inflance, or fome more eminent degree of duty, or frequency of acflion, or earneftnefs of fpirit in the fame. And be- caufe it hath pleafed God in all Ages of the World to admit of intercourfe with his fervants in the mat- ters of vows, it is not ill advice, that we make vows to God in fuch cafes in which we have great need, or great danger. But let it be done according to thefe rules and by thefe cautions.
I. That the matter of the Vow be lawful. 2. That it be ufeful in order to Religion or Charity. 3. That it be grave, not trifling and impertinent, but great in our proportion of duty towards the blef- fing. 4. That it be an uncommanded inftance, that is, that it be of fomething, or in fome manner ^ or in fo?ne degree to which formerly we were not obliged, or which we might have omitted without fin. 5. That it be done with prudence, that is, that it be fafe in all the circumftances of perfon, left we beg a blefTing, and fall into a fnare. 6. That every vow of a new ad:Ion be alfo accompanied with a new de- g-ree and enforcement of our effentlal and unaltera- ble duty : fuch as was Jacob's vow, that (befides the payment of a tithe) God Jloould be his God: that fo he might ftrengthen his duty to him firft in effentials and precepts ; and then in additionals and acciden- tals. For it is but an 111 Tree that fpends more in leaves and fuckers and gums than in fruit : and that thankfulnefs and Religion is beft that firft fe-
^S*. 7. OF PRATER. 301
cures duty, and then enlarges in counfels. There- fore, let every great prayer, and great need, and great danger draw us nearer to God by the approach of a pious purpofe to live more fl:ri<5tly; and let every mercy of God anfwering that prayer produce a real performance of it. 7. Let not young beginners in Religion gXf:^tS"pX;ZZ: enlarge their hearts and ftraiten ^'^^ s^""? iibemm fec-
_ ° _ tare, nee vinculo temetip-
their liberty by vows of long con- fum obftringe.
, . t I X 1 /- Plutarch.
tmuance: nor (mdeed) any one elle, without a great experience of himfelf and of all acci- dental dangers. Vows of fingle actions are fafeft, and proportionable to thofe lingle bleffings ever begged in fuch cafes of fudden and tranfient
o T , n • Sic Novatus novitios
importunities. 8. Let no acftion luos compuiit ad juran- which is matter of queflion and Sic": EXpofre^d-:
difpute in Religion ever become ''^"'^
tholicos Epilcopos redi- nt. Eufeb. I. 2, Eccl. hijl.
the matter of a vow. He vows foolifhly that promifes to God to live and die in fuch an opinion, in an article not neceffary, nor certain ; or that, upon confidence of his prefent guide, binds himfelf for ever to the profeflion of what he may afterwards more reafonably contradict, or may find not to be ufeful, or not profitable, but of fome dan- ger, or of no neceffity.
If we obferve the former rules. We fhall pray pi- oufly and effectually : but becaufe even this duty hath in it fome fpecial temptations, it is neceffary that we be armed by fpecial remedies againfl: them. The dangers are, i. Wandering thoughts, 2. Tedi- oufnefs of fpirit. Againfl: the firft thefe advices are profitable.
302 OF PRATER. C. 4.
Remedies againjl wandering Thoughts in Prayer.
If we feel our fpirits apt to wander in our prayers, and to retire into the World, or to things unprofita- ble, or vain and impertinent ;
1 . Ufe Prayer to be affifted in Prayer : pray for the fpirit of fupplication, for a fober, fixed and re- colled:ed fpirit : and when to this you add a moral induftry to be fteady in your thoughts, whatfoever wanderings after this do return irremediably, are a mifery of Nature and an imperfection, but no fin, while it is not cheriflied and indulged to.
2. In private, it is not amifs to attempt the cure by reducing your Prayers into Collects and fhort forms of prayer, making voluntary interruptions, and beginning again, that the want of fpirit and breath may be fupplied by the fhort ftages and periods.
3. When you have obferved any confiderable wandering of your thoughts, bind yourfelf to repeat that prayer again with acflual attention, or elfe re- volve the full fenfe of it in your fpirit, and repeat it in all the efi!^ed;s and defires of it : and poffibly the tempter may be driven away with his own art, and may ceafe to interpofe his trifles, when he perceives they do but vex the perfon into carefulnefs and piety: and yet he lofes nothing of his devotion, but doubles the earneftnefs of his care.
4. If this be not feafonable or opportune, or apt to any man's circumftances, yet be fure with adlual attention to lay a hearty Amen to the whole prayer with one united defire, earneftly begging the graces mentioned in the prayer : for that defire does the great work of the Prayer, and fecures the blefilng.
S. 7. . OF PRATER. 303
if the wandering thoughts were againft our will, and difclaimed by contending againfl them.
5. Avoid multiplicity of bufineffes of the World; and in thofe that are unavoidable, labour for an evennefs and tranquillity of fpirit, that you may be untroubled and fmooth in all tempefts of fortune : for fo we fhall better tend Religion, when we are not torn in pieces by the cares of the World, and feized upon with low affections, paffions and intereft.
6. It helps much to attention and ad:ual advertife- ment in our prayers, if we fay our prayers iilently without the voice, only by the fpirit. For in mental prayer if our thoughts wander, we only fland ftill ; when our mind returns we go on again : there is none of the prayer loft, as it is if our mouths fpeak and our hearts wander.
7. To incite you to the ufe of thefe or any other counfels you fhall meet with, remember it is a great indecency to defire of God to hear thofe prayers, a great part whereof we do not hear ourfelves. If they be not worthy of our attention, they are far more unworthy of God's.
Signs of Tedioufnefs of Spirit in our Prayers and all ABions of Religion.
The fecond temptation in our Prayer is a tediouf- nefs of fpirit, or a wearinefs of the employment ; like that of the Jews, who complained that they were weary of the new Moons, and their fouls loathed the frequent return of their Sabbaths : fo do very many Chriflians, who firft pray without fervour and ear- neftnefs of fpirit ; and fecondly, meditate but feldom, and that without fruit, or fenfe, or affedtion; or
304 OF PRATER. C. 4.
thirdly, who feldom examine their confciences, and when they do it, they do it but lleepily, llightly, without compundlion, or hearty purpofe, or fruits of amendment. 4. They enlarge themfelves in the thoughts and fruition of temporal things, running for comfort to them only in any fadnefs and misfor- tune. 5. They love not to frequent the Sacraments, nor any the inftruments of Religion, as Sermons, Confeffions, Prayers in public. Fallings ; but love eafe, and a loofe undifciplined life. 6. They obey not their Superiors, but follow their own judgment, when their judgment follows their aifedtions, and their affections follow fenfe and worldly pleafures. 7. They negle(5l, or dilTemble, or defer, or do not attend to the motions and inclinations to virtue which the Spirit of God puts into their Soul. 8. They re- pent them of their vows and holy purpofes, not be- caufe they difcover any indifcretion in them, or intolerable inconvenience, but becaufe they have within them labour, (as the cafe now ftands) to them difpleafure. 9. They content themfelves with the firft degrees and necelTary parts of virtue ; and when they are arrived thither, they lit down, as if they were come to the mountain of the Lord, and care not to proceed on toward perfection. 10. They enquire into all cafes in which it may be lawful to omit a duty ; and though they will not do lefs than they are bound to, yet they will do no more than needs mult ; for they do out of fear and felf-love, not out of the love of God, or the fpirit of holinefs and zeal. The event of which will be this : He that will do no more than needs mult, will foon be brought to omit fomething of his duty, and will be apt to believe lefs to be necelTary than is.
S. 7. OF PRATER. 305
Remedies againji Tedioufnefs of Spirit.
The Remedies againft this temptation are thefe.
1. Order your private devotions fo, that they be- come not arguments and caufes of tedioufnefs by their indifcreet length ; but reduce your words into a nar- rower compafs, ftill keeping all the matter, and what is cut off in the length of your prayers, fupply in the earneftnefs of your fpirit : for fo nothing is loft while the words are changed into matter, and length of time into fervency of devotion. The forms are made not the lefs perfed:, and the fpirit is more, and the fcruple is removed.
2. It is not imprudent if we provide variety of forms of Prayer to the fame purpofes, that the change by confulting with the appetites of fancy may better entertain the Spirit : and poflibly we may be pleafed to recite a Hymn, when a Colled: feems flat to us and unpleafant ; and we are willing to ling rather than to fay, or to fing this rather than that : we are certain that variety is delightful; and whether that be natural to us, or an imperfedion, yet if it be complied with, it may remove fome part of the temptation.
3. Break your office and devotion into fragments, and make frequent returnings by ejaculations and abrupt intercourfes with God : for fo, no length can opprefs your tendernefs and ficklinefs of fpirit ; and by often praying in fuch manner and in all circum- ftances, we fhall habituate our Souls to prayer, by making it the bulinefs of many leffer portions of our time : and by thrufting in between all our other em-
3o6 OF PRATER. C. 4.
ployments, it will make everything relifh of Reli- gion, and by degrees turn all into its nature.
4. Learn to abftrad: your thoughts and defires from pleafures and things of the world. For nothing is a direcft cure to this evil, but cutting off all other loves and adherences. Order your affairs fo, that Religion may be propounded to you as a reward, and Prayer as your defence, and holy adlions as your fecurity, and Charity and good works as your treafure. Con- fider that all things elfe are fatisfa^tions but to the brutifh part of a man, and that thefe are the refrefh- ments and reliflies of that noble part of us by which we are better than beads : and whatfoever other in- ftrument, exercife or confideration is of ufe to take our loves from the world, the fame is apt to place them upon God.
5. Do not feek for delicioufnefs and feniible con- folations in the acStions of Religion, but only regard the duty and the confcience of it. For although in the beginning of Religion moil: frequently, and at fome other times irregularly, God complies with our infirmity, and encourages our duty with little over- flowings of fpiritual joy, and fenfible pleafure, and delicacies in prayer, fo as we feem to feel fome little beam of Heaven, and great refrefhments from the Spirit of confolation; yet this is not always fafe for us to have, neither fafe for us to exped: and look for: and when we do, it is apt to make us cool in our enquiries and waitings upon Chrift when we want them : It is a running after him, not for the mira- cles, but for the loaves ; not for the wonderful things of God, and the defires of pleafing him, but for the pleafure of pleafing ourfelves. And as we muft not
S. 7. OF PRATER. 307
judge our devotion to be barren or unfruitful when we want the overflowings of joy running over : fo neither muft we ceafe for want of them. If our fpi- rits can ferve God chooiingly and greedily out of pure confcience of our duty, it is better in itfelf, and more fafe to us.
6. Let him ufe to foften his fpirit with frequent meditation upon fad and dolorous objects, as of Death, the terrors of the day of Judgment, fearful judgments upon iinners, ftrange horrid accidents, fear of God's wrath, the pains of Hell, the unfpeak- able amazements of the damned, the intolerable load of a fad Eternity. For whatfoever creates fear, or makes the fpirit to dwell in a religious fadnefs, is apt to entender the fpirit, and make it devout and pliant to any part of duty. For a great fear, when it is ill managed, is the parent of fuperflition ; but a difcreet and well-guided fear produces Religion.
7. Pray often and you fhall pray oftener; and when you are accuftomed to a frequent devotion, it will fo infenlibly unite to your nature and affections, that it will become trouble to omit your ufual or appointed prayers : and what you obtain at firfl by doing violence to your inclinations, at laft will not be left without as great unwillingnefs as that by which at iirft it entered. This rule relies not only upon reafon derived from the nature of habits, which turn into a fecond nature, and make their actions eafy, frequent and delightful: but it relies upon a rea- fon depending upon the nature and conftitution of Grace, whofe productions are of the fame nature with the parent, and increafes itfelf, naturally grow- ing from grains to huge trees, from minutes to vaft
3o8 OF PRATER. C. 4.
proportions, and from moments to Eternity. But be fure not to omit your ufual prayers without great reafon, though without fin it may be done : becaufe after you have omitted fomething, in a Httle while you will be paft the fcruple of that, and begin to be tempted to leave out more. Keep yourfelf up to your ufual forms : you may enlarge when you will ; but do not contract or lelTen them without a very probable reafon.
8. Let a man frequently and ferioufly by imagi- nation place himfelf upon his death-bed, and conii- der what great joys he Ihall have for the remem- brance of every day well fpent, and what then he would give that he had fo fpent all his days. He may guefs at it by proportions ; for it is certain he fliall have a joyful and profperous night who hath fpent his day holily ; and he refigns his Soul with peace into the hands of God who hath lived in the peace of God and the works of Religion in his life- time. This confideration is of a real event, it is of a thing that will certainly come to pafs. It is ap- pointed for all men once to die, and after death comes fudgtne?it ; the apprehenfion of which is dreadful, and the prefence of it is intolerable, unlefs by Reli- gion and Sandiity we are difpofed for fo venerable an appearance.
9. To this may be ufeful that we confider the See the Great Exem- cafiuefs of Chrift's yokc, the cxcel- t^hrE^fmUo?'chHftia°n Icucics and fweetneflcs that are in ^^^'2'°"- Religion, the peace of confcience,
the joy of the Holy Ghoft, the rejoicing in God, the fimplicity and pleafure of virtue, the intricacy, trou- ble and buiinefs of fin ; the bleffings and health and
S. 7. OF PRATER. 309
reward of that, the curfes, the fickneiTes and fad con- fequences of this ; and that if we are weary of the labours of Rehgion, we mufl eternally fit ftill and do nothing : for whatfoever we do contrary to it, is infinitely more full of labour, care, difficulty and vexation.
10. Confider this alfo, that tedioufnefs of fpirit is the beginning of the mofl dangerous condition and eftate in the whole world. For it is a great difpofition to the fin againfl the Holy Ghoft : it is apt to bring a man to backfliding and the ftate of unregeneration, to make him return to his vomit and his fink, and either to make the man impatient, or his condition fcrupulous, unfatisfied, irkfome and defperate : and // is better that he had never known the way of godlinefs, than after the knowledge of it, that he fhould fall away. There is not in the world a greater fign that the fpirit of Reprobation is beginning upon a man, than when he is habitually and conftantly, or very frequently, weary, and flights or loaths holy Offices.
1 1 . The lafl remedy that preferves the hope of fuch a man, and can reduce him to the ftate of zeal and the love of God, is a pungent, fad, and a heavy afflid:ion ; not defperate, but recreated with fome intervals of kindnefs, or little comforts, or entertained with hopes of deliverance; which condition if a man fhall fall into, by the grace of God he is likely to recover ; but if this help him not, it is infinite odds but he will quench the Spirit.
3io OF ALMS, C. 4.
SECT. VIII.
Of Al??is.
lOVE is as communicative as fire, as bufy and as active, and it hath four twin Daugh- ters, extreme like each other ; and but that the Dodiors of the School have done as Thamars Midwife did, who bound a Scarlet thread, fomething to diftinguifli them, it would be very hard to call them afunder. Their names are, i. Mercy, 2. Be- nejicence, or well-doing, 3. Liberality : and 4. Ahns ; which by a fpecial privilege hath obtained to be called after the mother's name, and is commonly called Cha- rity. The fir ft or eldeft is feated in the afi^ec^Hon, and it is that which all the other muft attend. For Mercy without Alms is acceptable, when the perfon is dif- abled to exprefs outwardly what he heartily defires. But Alms without Mercy are like prayers without devotion, or Religion without Humility. 2. Bene- ficence, or well-doing, is a promptnefs and noblenefs of mind, making us to do ofiices of courtefy and hu- manity to all forts of perfons in their need, or out of their need. 3. Liberality is a difpofition of mind oppofite to Covetoufnefs, and confifts in the defpite and negled: of money upon jufi: occafions, and relates to our friends, children, kindred, fervants and other relatives. 4. But Alms is a relieving the poor and needy. The firft and the laft only are duties of Chriftianity. The fecond and third are circumftances and adjund:s of thefe duties : for Liberality increafes the degree of Alms, making our gift greater ; and
S.S. OF ALMS. 311
Beneficence extends it to more perfons and orders of men, Spreading it wider. The former makes us fometimes to give more than we are able ; and the latter gives to more than need by the neceffity of beggars and ferves the needs and conveniencies of perfons, and fupplies circumftances : whereas pro- perly. Alms are doles and largelTes to the neceffitous and calamitous people, fupplying the neceffities of Nature, and giving remedies to their miferies.
Mercy and Alms are the body and Soul of that charity which we muft pay to our Neighbour's need : and it is a precept which God therefore enjoined to the World, that the great inequality which he was pleafed to fuffer in the pofTeffions and accidents of men might be reduced to fome temper and evennefs ; and the moft miferable perfon might be reconciled to fome fenfe and participation of felicity.
Works of Mercy, or the fever al Kinds of corporal
Alms.
The works of Mercy are fo many as the aifecflions of Mercy have objed:s, or as the World hath kinds of mifery. Men want meat, or drink, or clothes, or a houfe, or liberty, or attendance, or a grave. In proportion to thefe, feven works are ufually affigned to Mercy, and there are feven kinds of corporal Alms reckoned, i. To feed the hungry. 2.
m • i'i 1 ^ • n r^ Mat. 25. 35.
To give drmk to the thirlty. 3. Or clothes to the naked. 4. To redeem captives. 5. To vilit the fick. 6. To entertain ftrangers. 7. To bury the dead.* But many more may * Mat. 26. 12. be added. Such as are 8. to give phy- ^ ^^'"- ^- 5-
312 OF ALMS. C. 4.
lie to lick perfons. 9. To bring cold and llarved people to warmth and to the fire ; for fometimes clothing will not do it ; or this may be done when we cannot do the other. 10. To lead the blind in right ways. 11. To lend money. 12. To forgive debts. 13. To remit forfeitures. 14. To mend highways and bridges. 15. To reduce or guide wan- dering travellers. 16. To eafe their labours by ac- commodating their work with apt inftruments ; or their journey with beafts of carriage. 17. To deli- ver the poor from their oppreflbrs. 18. To die for * Nobiiis haec effet pieta- my brother.* 1 9. To pay maidens
tis rixa duobus ; j • 1 ^ r . 1
Q^iod pro fiatie mori dowrics, and to procurc tor them veiiet .^^,r<^u^^nou j-joi^efl and chaftc marriages.
Works offpiritual Alms and Mercy are,
I. To teach the ignorant. 2, To counfel doubt- ing perfons. 3. To admoniih linners diligently, pru- dently, fcafonably and charitably : To which alfo may be reduced, provoking and encouraging to good
Heb. 10. 24. works. 4. To comfort the afflid:ed. 2 Thef. 5. 14. ^. Xo pardon offenders. 6. To fuc- cour and fupport the weak. 7. To pray for all eftates of men, and for relief to all their necefTities. To which may be added 8. To punifh or corred refrac- torinefs. 9. To be gentle and charitable in cenfur- ing the adions of others. 10. To eflablifh the fcru- pulous, wavering and inconflant fpirits. 1 1 . To con-
•Puellaprofternitfead firm the itrong. 12. NottOgivC
pedes: Miieieie virgin!- fcandal. I 7. To Quit a man of his
tatis meas, ne proftituas ^ ^ '-n j
hoc corpus lub tarn turpi icar. * 1 4. To rcdccm maidcns
titulo. Hill. Apol.Tya. r n.- ^ ^' 1 ii- •
•^ irom proltitution and publication of their bodies.
S. 8. OF ALMS. 313
To both thefe kinds, a third alfo may be added of a mixed nature, partly corporal, and partly fpiritual : fuch are, i. Reconciling: enemies; , j.j ^
*-' Laudiductum apudvet.
2. Ere6ting public Schools of a^* re Kai>iya vsrw? iw- Learnmg ; 3. Mamtammg Lec- tures of Divinity ; 4. Ere(5ling Colleges of Religion, and retirement from the noifes and more frequent temptations of the World ; 5. Finding employment for unbufied perfons, and putting children to honefl: Trades. For the particulars of Mercy or Alms can- not be narrower than Men's needs are : and the old method of Alms is too narrow to comprife them all ; and yet the kinds are too many to be difcourfed of particularly : only our blelTed Saviour, in the precept of Alms, ufes the inftances of relieving the poor, and forgivenefs of injuries ; and by proportion to thefe, the reft whofe duty is plain, fimple, eafy and necef- fary, may be determined. But Alms in general are to be difpofed of according to the following Rules.
Rules for giving Alms.
I . Let no man do Alms of that which is none of his own ; for of that he is to make re- §. Greg. 7. 1. ftitution ; that is due to the owners, no. Epift, not to the poor: for every man hath need of his own, and that is firft to be provided for ; and then you muft think of the needs of the poor. He that gives the poor what is not his own, makes himfelf a thief, and the poor to be the receivers. This is not to be underftood as if it were unlawful for a man that is not able to pay his debts, to give fmaller Alms to the poor. He may not give fuch portions as can in any fenfe more difable him to do juftice :
314 OF ALMS. C. 4.
but fuch, which if they were faved could not advance ., . ,. the other duty, may retire to this,
Praebeant milencordia -' -^
ut confervetur juftitia. and do here what they may, nnce «^- '' • • 9- -^ ^1^^ other duty they cannot do what they fhould. But generally Cheaters and Rob- bers cannot give Alms of what they have cheated and robbed, unlefs they cannot tell the perfons whom they have injured, or the proportions ; and in fuch cafes they are to give thofe unknown portions to the poor by way of reftitution, for it is no Alms ; only God is the fupreme Lord to whom thofe efcheats devolve, and the poor are his Receivers.
2. Of money unjuftly taken, and yet voluntarily parted with, we may and are bound to give Alms : fuch as is money given and taken for falfe witnefs, bribes, fimoniacal contracts ; becaufe the Receiver hath no right to keep it, nor the Giver any right to recall it, it is unjuft money, and yet payable to none but the fupreme Lord (who is the perfon injured) and to his Delegates, that is, the poor. To which I infert thefe cautions, i. If the perfon injured by the unjuft fentence of a bribed Judge, or by falfe witnefs, be poor, he is the proper objed: and bo- fom to whom the reflitution is to be made. 2. Li
^ T> • J c- cafe of Simony, the Church to
Decret. Ep. tit. de Si- •' '
monia. whom the Simony was injurious, is
the lap into which the reftitution is to be poured; and if it be poor and out of repair, the Alms, or Reftitution (fhall I call it ?) are to be paid to it.
3. There is fome fort of gain that hath in it no injuftice properly fo called ; but it is unlawful and
filthy lucre : fuch as is money taken for work done unlawfully upon the Loral's day, hire taken for dif-
-5'. 8. OF ALMS. 315
figuring one's felf, and for being profefTed jefters, the wages of fuch as make unjuft bargains, and of harlots : of this money there is fome preparation to be made before it be given in Alms. The money is infedied with the plague, and muft pafs through the fire or the water before it be fit for Alms : the per- fon mufi; repent and leave the crime, and then min- ifter to the poor.
4. He that gives Alms muft do it in mercy, that is, out of a true fenfe of the cala-
ri«i ^1 rnri* -^ Donum nudum eft,
mity of his brother, hrlt feehng it nifi confeniu veftiatur, 1! in himfelf in fome proportion, and 3- c. de pa^is. then endeavouring to eafe himfelf and the other of their common calamity. Againft this Rule they of- fend who give Alms out of cuftom, or to upbraid the poverty of the other, or to make him mercenary and obliged, or with any unhandfome circumftances.
5. He that gives Alms muft do it with a fingle eye and heart ; that is, without defigns to get the praife of men : and if he fecures that, he may either give them publicly or privately : for Chrift intended only to provide againft pride and hypocrify, when he bade Alms to be given in fecret, it being otherwife one of his commandments, that our light Jhould JJnne be- fore men : this is more excellent, that is more fafe.
6. To this alfo appertains, that he who hath done a good turn ftiould fo forget it as
not to fpeak of it : but he that ,.^l^^^^'^^,, boafts it or upbraids it, hath paid *^^'^^^-
himfelf, and loft the noblenefs of the charity.
7. Give Alms with a cheerful heart and counte- nance, not grudgingly or of necejity^for
God loveth a cheerful giver ; and there- " ^' ^'
3i6 OF ALMS. C. 4.
fore give quickly when the power is in thy hand, and the need is in thy Neighbour, and thy Neigh- bour at thy door. He gives twice that reheves fpeedily.
8. According to thy abihty give to all men that Luke 6 o rieed : and in equal needs give firil to
good men, rather than to bad men ;
and if the needs be unequal do fo too ; provided that the need of the pooreft be not vio- lent or extreme : but if an evil man be in extreme neceffity, he is to be relieved rather than a good man who can tarry longer, and may fubfift without it. And if he be a good man, he will defire it fhould be fo : becaufe himfelf is bound to fave the life of his brother with doing fome inconvenience to him- felf: and no difference of virtue or vice can make the eafe of one beggar equal with the life of an- other.
9. Give no Alms to vicious perfons, if fuch Alms will fupport their fm : as if they will continue in
Thef 10 id\tx\t(Sy [if they will not work, nei- A Cavaiio chi non tlier let tJicju eat^ OT if they will
porta fella Biada non fi /> j -^ • ai. i i r
ereveiia. ipend it m * arunkennels, or wan-
* De Mendico male tonucfs : fuch pCrfoUS wllCU thcv meretur, qui ei dat quod ^ J
edat aut quod bibat: are fcduced to vcry great want.
Nam et illud quod dat - , ,. . . /- i
perdit, etiiiiproducitvi- mult bc rclievcd m luch propor-
tamadmifcriam. ^rin. ^-^^^^ ^^ ^^^ ^^^ ^.^j-^^^ ^j^^-^ ^^^
ing luft, but may refrefh their faint or dying bodies.
10. The befh objedls of charity are poor houfe- keepers that labour hard, and are burdened with many children ; or Gentlemen fallen into fad po- verty, efpecially if by innocent misfortune, (and if their crimes brought them into it, yet they are to
^.8. OF ALMS, 317
be relieved according to the former rule) perfecuted perfons, widows and fatherlefs children, putting t4iem to honefl trades or fchools of g^^,^^ ^^. .^,^^^.^, ^^_ learning. And fearch into the peregenumetpaupeiem. needs of numerous and meaner a donaie e tenere in- families : for there are many per- ^^^"° ^ °^"° ^'^^^^' fons that have nothing left them but mifery and mo- defly; and towards fuch we muft add two circum- flances of Charity, i. To enquire them out. 2. To convey our relief unto them fo as we do not make them afhamed. *
1 1 . Give, looking for nothing again, that is, with- out confideration of future advantages : give to chil- dren, to old men, to the unthankful, and the dying, and to thofe you fliall never fee again ; for elfe your Alms or courtefy is not charity, but traffic and mer- chandife : and be fure that you omit not to relieve the needs of your enemy and the injurious ; for fo poffibly you may win him to yourfelf ; but do you intend the winning him to God.
12. Truft not your Alms to intermedial, uncer- tain and under difpenfers : by which rule is not only intended the fecuring your Alms in the right channel ; but the humility of your perfon, and that which the Apoftle calls t/ie labour of love. And if you converfe in Hofpitals and Alms-houfes, and mi- nifter with your own hand what your heart hath firfl decreed, you will find your heart endeared and made familiar with the needs and with the perfons of the poor, thofe excellent images of Chrift.
13. Whatfoever is fuperfluous * — Prsmonftro tibi
,1 n . ' . 1 ^• r r 1 • Ut ita te alioi"um miferef-
in thy eltate is to be dilpenled in ^at, ne tui alios mi- Alms. ''Ue that hath two coats ^'''^'- '^-'««'^^«^-
3i8 OF ALMS. C. 4.
miijt give to htm that hath nojie ; that is, he that hath beyond his need muft give that which is beyond it. Only among needs we are to reckon not only what will fupport our life, but alfo what will maintain the decency of our eftate and perfon ; not only in pre- fent needs, but in all future neceffities, and very pro- bable contingencies, but no further : we are not obliged beyond this, unlefs we fee very great, public and calamitous neceffities. But yet, if we do extend beyond our meafures, and give more than we are able, we have the Philippians and many holy perfons for our precedent, we have S. Paul for our encou- ragement, we have Chrift for our Counfellor, we have God for our rewarder, and a great treafure in Heaven for our recompenfe and reflitution. But I propound it to the confideration of all Chriftian people, that they be not nice and curious, fond and indulgent to themfelves in taking accounts of their perfonal conveniences, and that they make their pro- portions moderate and eafy, according to the order and manner of Chriftianity ; and the confequent will be this, that the poor will more plentifully be re- lieved, themfelves will be more able to do it, and the duty will be lefs chargeable, and the owners of eftates charged with fewer accounts in the fpending them. It cannot be denied, but in the expenfes of all libe- ral and great perfonages many things might be fpared ; fome fuperfluous fervants, fome idle meetings, fome unneceffary and imprudent feafts, fome garments too coftly, fome unnecelTary Lawfuits, fome vain jour- neys : and when we are tempted to fuch needlefs expenfes, if we fhall defcend to moderation, and lay afide the furplufage, we fhall find it with more pro-
S. 8. OF j^LMS. 319
fit to be laid out upon the poor members of Chrift, than upon our own with vanity. But this is only intended to be an advice in the matter of doing Alms : for I am not ignorant that great variety of clothes always have been permitted to Princes and Nobility, and others in their proportion ; and they ufually give thofe clothes as rewards to fervants, and other perfons needful enough, and then they may ferve their own fancy and their duty too : but it is but reafon and Religion to be careful that they be given to fuch only where duty, or prudent liberality, or alms determine them ; but in no fenfe let them do it fo as to minifler to vanity, to luxury, to prodi- gality. The like alfo is to be obferved in other in- ftances. And if we once give our minds to the ftudy and arts of Alms, we fhall find ways enough to make this duty eafy, profitable, and ufeful.
1 . He that plays at any game mufl refolve be- forehand to be indifferent to win or lofe : but if he gives to the poor all that he wins, it is better than to keep it to himfelf : but it were better yet, that he lay by fo much as he is willing to lofe, and let the game alone, and by giving fo much Alms traffic for eternity. That is one way.
2. Another is keeping the fafting days of the Church ; which if our condition be fuch as to be able to cafl our accounts, and make abatements for our wanting fo many meals in the whole year, (which by the old appointment did amount to i^i^, and fince moft of them are fallen into defuetude, we may make up as many of them as we pleafe by vo- luntary Fafts) we may from hence find a confidera- ble relief for the poor. But if we be not willing
320 OF ALMS. C. 4.
fometimes to faft that our brother may eat, we fhould ill die for him. S. Martiyi had given all that he had in the world to the poor, fave one coat, and that alfo he divided between two beggars. A Father in the Mount of Nitria was reduced at laft to the Inventory of one Teftament, and that book alfo was tempted from him by the needs of one whom he thought poorer than himfelf. Greater yet : S. F animus fold himfelf to flavery to redeem a young man, for whofe captivity his Mother wept fadly : and it is faid that S. Katharine fucked the envenomed wounds of a villain who had injured her moft impudently. And I fhall tell you of a greater Charity than all thefe put together : Chrift gave himfelf to fhame and death to redeem his enemies from bondage, and death, and Hell.
3. Learn of the frugal man, and only avoid for- did ad:ions, and turn good hufband, and change your arts of getting into providence for the poor, and we fiiall foon become rich in good works : and why fliould we not do as much for charity as for covet- oufnefs ; for Heaven, as for the fading world ; for God and the Holy Jeftis, as for the needlefs fuper- fluities of back and belly ?
14. In giving Alms to beggars and perfons of that low rank, it is better to give little to each that we may give to the more, fo extending our Alms to many perfons : but in charities of Religion, as build- ing Hofpitals, Colleges, and Houfes for Devotion, and fupplying the accidental wants of decayed per- fons, fallen from great plenty to great neceffity, it is better to unite our Alms than to difperfe them ; to make a noble relief or maintenance to one, and to
^.8. OF ALMS, 321
reftore him to comfort, than to fupport only his natural needs, and keep him alive only, unrefcued from fad difcomforts.
15. The precept of Alms or Charity binds not indefinitely to all the inftances and kinds of Charity: for he that delights to feed the poor, and fpends all his portion that way, is not bound to enter into pri- fons and redeem captives : but we are obliged by the prefence of circumflances, and the fpecial difpofition of providence, and the pitiablenefs of an objed;, to this or that particular a(fl of charity. The eye is the fenfe of mercy, and the bowels are its organ, and that enkindles pity, and pity produces alms : when the eye fees what it never faw, the heart will think what it never thought : but when we have an object, prefent to our eye, then we mufl pity, for there the providence of God hath fitted our charity with cir- cumftances. He that is in thy fight or in thy neighbourhood is fallen into the lot of thy charity.
16. If thou haft no money, yet thou ^ ,
•' •' Luke 12. 33.
muft have mercy, and art bound to Aas 3. 6. pity the poor, and pray for them, and chi ti da un offa throw thy holy defires and devotions non ti verrebbe into the treafure of the Church : and if thou doeft what thou art able, be it little or great, corporal or fpiritual, the charity of Alms or the cha- rity of prayers, a cup of wine or a cup of water, if it be but love to the brethren or a 1 Pet. i. 22. defire to help all or any of Chrift's ^ ^oi- 8. 12. poor, it fhall be accepted according to what a man hathy not according to what he hath not. For love is all this, and all the other Commandments : and it will
322 OF ALMS. C. 4.
exprefs itfelf where it can ; and where it cannot, yet it is love fliill, and it is 2i\ioforrow that it cannot.
Motives to Charity.
The motives to this duty are fiich as holy Scrip- ture hath propounded to us by way of conlideration and proportion of its excellencies and confequent ^, , reward, i. There is no one duty
Mat. 6. 4.. -25. 35. , ^ ^ •'
and which our bleffed Saviour did recom-
Luke 11.41.-12. 33. , , . T-,..^ . , • ^ r i
mend to his Dilciples with lo repeated
an injun(ftion as this of Charity and Alms. To which
add the words fpoken by our Lord, It
Acts 20. 35. . ^ ^ •' .
is better to give than to receive. And when we conlider how great a bleffing it is that we beg not from door to door, it is a ready inftance of our thankfulnefs to God, for his fake to relieve them that do. 2. This duty is that alone whereby the future day of Judgment fhall be tranfa6led. For nothing but Charity and Alms is that whereby Chrifl fhall declare the juftice and mercy of the eternal â– fentence. Martyrdom itfelf is not there expreffed and no otherwife involved, but as it is the greateft Charity. 3. Chrifl made himfelf the greatefl and daily example of Alms or Charity. He went up and down doing good, preaching the Gofpel, and healing all difeafes : and God the Father is imita- ble by us in nothing but in purity and mercy. 4. pj^jjj J Alms given to the poor redound to the emolument of the Giver both tempo- ral and eternal, c. They are inflru-
Afts 10,4. •P J
Htb. 13. 16. mental to the remiffion of fins. Our
forgivenefs and mercy to others being
made the very rule and proportion of our confidence
5. 8. OF ALMS. 323
and hope and our prayer to be forgiven ourfelves.
6. It is a treafure in Heaven, it procures friends when we die. 6. It is reckoned as done to Chrifl whatfoever we do to our poor brother ; and there- fore when a poor man begs for Chrift's fake, if he have reafon to afk for Chrift's fake, give it him if thou canft. Now every man hath title to afk for Chrift's fake whofe • need is great, and himfelf unable to cure it, and if the man be a Chriftian. Whatfoever charity Chrift will reward, all that is given for Chrift's fake, and therefore it may be afked in his name : but every man that ufes that facred name for an endearment hath not a title to it, neither he nor his need. 7. It is one of the wings of prayer, by which it flies to the throne of grace. 8. It crowns all the works of piety. 9. It caufes thankfgiving to God on our behalf. 10. And the bowels of the poor blefs us, and they pray for us. 1 1 . And that portion of our eftate out of which a
tenth, or a fifth, or a twentieth, or Nunquam memini me
fome offbring to God for Religion S^-^^i^nte? oâ„¢:S and the poor ffoes forth, certainly chantatis exercuit.
^ ° ^ S. Hieron. Ep. ad Ne-
returns with a great bleffing upon pot. all the reft. It is like the effufion of oil by the Si- doniaji woman ; as long as flie pours into empty vef- fels-, it could never ceafe running : or like the wi- dow's barrel of meal ; it confumes not as long as ihe fed the prophet. 12. The fum of all is contained in the words of our bleffed Saviour, Give alms of fuch things as you have, and behold all things are clean unto you. 13. To which may be added, that charity or mercy is the peculiar charadier of God's Eled:, and a fign of predeftination ; which advantage we are
324 OF ALMS. C. 4.
taught by S. Paul: [Put on therefore °° ■^'"' as t/ie eleSl of God^ holy and beloved, bowels of mercy, kindnefs, &c. Forbearing one an- other, a?id forgiving o?ie another, if any man have a quarrel againfl a?2y.] The refult of all which we may read in the words of S . Chryfoflom : To know the art oj Ahns, is greater than to be crowned with the Diadem of Kings. And yet to convert one Soul is greater than to pour out ten t hot f and talents i?jto the bafkets of the poor.
But becaufe giving Alms is an a<5t of the virtue of mercifulnefs, our endeavour mufl be by proper arts to mortify the parents of unmercifulnefs, which are, I. Envy, 2. Anger, 3. Covetoufnefs : in which we may be helped by the following rules or inftru- ments.
Remedies againfl Unmercifulnefs and Uncharitablenefs .
I . Againf Envy, by way of Conf deration.
Againfl Envy I fliall ufe the fame arguments I would ufe to perfuade a man from the Fever or the Dropfy. I. Becaufe it is a difeafe ; it is fo far from having pleafure in it, or a temptation to it, that it is full of pain, a great inflrument of vexation ; it eats the flefh, and dries up the marrow, and makes hol- low eyes, and lean cheeks, and a pale face. 2. It is nothing but a direct refolution never to enter into Heaven by the way of noble pleafure taken in the good of others. 3. It is moft contrary to God; 4. And a juft contrary ftate to the felicities and ad:ions of Heaven, where every ftar increafes the light of
S. 8. OF ENVr. 325
the other, and the multitude of guefts at the fupper of the Lamb makes the eternal meal more feftival. It is perfectly the ftate of Hell, and the paffion of
Devils : for they do nothing but # Nemo alienae viituti
defpair in themfelves, * and envy 'f^^^'' 'i^^ ^^''' '«"^^^* others' quiet or fafety, and yet can- c^'- '°»t^'' ^- ^«^''«- not rejoice either in their good or in their evil, al- though they endeavour to hinder that, and procure this, with all the devices and arts of malice and of a great underftanding. 6. Envy can ferve no end in the w^orld ; it cannot pleafe anything, nor do any- thing, nor hinder anything, but the content and feli- city of him that hath it. 7. Envy can never pretend to juftice, as hatred and uncharitablenefs fometimes may : for there may be caufes of hatred ; and I may have wrong done me, and then hatred hath fome pretence, though no juft argument. But no man is unjuft or injurious, for being profperous or wife. 8. And therefore many mtn profefs to hate another, but no man owns en^vy^ as being an enmity and dif- pleafure for no caufe but goodnefs or felicity : En- vious men bein? like Cantharides „ ^, ..
o Homeiias 1 henitis ma-
and Caterpillars, that delight mod: los mores defcnbens,maii-
â– 'â– . n 11 tise fummam appofuit.
to devour ripe and mOlt excellent Pelldse imprimis erat at- r ' T." rii • -iiy que inimicus Ulyfli.
fruits. 9. It IS oi all crimes the bal- eft : for malice and anger are appeafed with benefits, but envy is exafperated, as envying to fortunate per- fons both their power and their will to do good ; and never leaves murmuring till the envied perfon be levelled, and then only the Vulture leaves to eat the liver. For if his Neighbour be made miferable, the envious man is apt to be troubled : like him that is fo long unbuilding the turrets till all the roof is low
326 OF ANGER. C, 4.
or flat, or that the flones fall upon the lower build- ings, and do a mifchief that the man repents of.
2 . Remedies againjl Aiiger by way of Exercife.
The next enemy to mercifulnefs and the grace of Alms is Anger : againft which there are proper in- ftruments both in Prudence and Religion.
1. Prayer is the great remedy againfl: Anger : for it muft fuppofe it in fome degree removed before v/e pray, and then it is the more likely it will be finifhed when the prayer is done. We muft lay afide the a(5t of Anger, as a preparatory to prayer ; and the curing the habit will be the eff'edt and bleffing of prayer : fo that if a man to cure his anger refolves to addrefs himfelf to God by prayer, it is firft necef- fary that by his own obfervation and diligence he lay the anger aiide, before his prayer can be fit to be prefented : and when we fo pray, and fo endea- vour, we have all the bleffings of prayer which God hath promifed to it, to be our fecurity for fuccefs.
2. If Anger arifes in thy breaft, inftantly feal up
thy lips, and let it not 20 forth :
Ira cum pectus rapida oc- r ^•^ r i •
cupavit; for like nre when it wants vent,
Futiles linguae iubeo ca- • '^\ r r • r ^ r t • i
vere it Will lupprcls itleli. It IS good
Vana latratus Pc.dantis. -^ ^ p^^^^ ^^ ^^^^ ^ ^^^^^^ ^^^^ ^
Tuihatus funi, et non fmooth toiigue ; but it is better
fum locutus. Pfal. 79. - . . ^ . r • c ' \.
that It be lo in anger : tor ii it be rough and diftempered, there it is an ill fign, but here it is an ill caufe. Angry paflion is a fire, and angry words are like breath to fan them ; together they are like fteel and flint, fending out fire by mutual coUi- fion. Some men will difcourfe themfelves into paf-
^S*. 8. OF ANGER. 327
lion, and if their neighbour be enkindled too, toge- ther they flame with rage and violence.
3. Humility is the moft excellent natural cure for anger in the world : for he that by daily conli- dering his own infirmities and failings makes the error of his neighbour or fervant to be his own cafe, and remembers that he daily needs God's pardon and his brother's charity, will not be apt to rage at the levities, or misfortunes, or indifcretions of another ; greater than which he confiders that he is very fre- quent and more inexcufably guilty of.
4. Confider the example of the ever-blefled Jefus, who fuffered all the contradidions of fmners, and received all affronts and reproaches of malicious, rafh and foolifh perfons, and yet in all them was as difpafiionate and gentle as the morning Sun in Au- tumn : and in this alfo he propounded himfelf imi- table by us. For if innocence itfelf did fuffer fb great injuries and difgraces, it is no great matter for us quietly to receive all the calamities of fortune, and indifcretion of fervants, and miftakes of friends, and unkindnefTes of kindred, and rudeneffes of enemies, fince we have deferved thefe and worfe, even Hell itfelf.
5. If we be tempted to Anger in the Adions of Government and Difcipline to our inferiors, (in which cafe anger is permitted fo far as it is prudently inflru- mental to Government, and only is a fin when it is excefiive and unreafonable, and apt to diflurb our own difcourfe, or to exprefs itfelf in imprudent words or violent adions) let us propound to our- felves the example of God the Father, who at the fame time, and with the fame tranquillity decreed
328 OF ANGER. C. 4.
Heaven and Hell, the joys of blefTed Angels and Souls, and the torments of devils and accurfed fpi- rits : and at the day of Judgment when all the World fhall burn under his feet, God fhall not be at all in- flamed, or fhaken in hiseffential featand centre of tran- quillity and joy. And if at iirft the caufe feems reafon- able, yet defer to execute thy anger till thou mayft better judge. For as Phocion told the Athenians, w^ho upon the firft nev^s of the death of Alexander were ready to revolt. Stay a while, for if the King be not dead, your hafte will ruin you ; but if he be dead, your ftay cannot prejudice your affairs, for he will be dead to-morrow as well as to-day : fo if thy fer- vant or inferior deferve punifliment, flaying till to- morrow will not make him innocent ; but it may poffibly preferve thee fo, by preventing thy ftriking a guiltlefs perfon, or being furious for a trifle.
6. Remove from thyfelf all provocations and in- centives to Anger ; efpecially i . Games of chance, and great wagers. * Patroclus kil-
* H/M.aTi TM OTi TtaiSct na- . .
TExravov VtiJo/^avTOf, led his friend, the fon of Amp/ii-
NwJOf, ovK IfisXajy, a.fA.<f> air- . ... i /' j 1 r
Tpayixoi^. xcx^flEi'?. damas , in his rage and ludden lury,
riflng upon a crofs game at Tables. Such alfo are petty curioflties and worldly bufinefs and carefulnefs about it : but manage thyfelf with indifferency, or contempt of thofe external things, and do not fpend a paffion upon them ; for it is
^ . . , more than they are worth. But
0^1 paura requirunt, J
non muitis excidunt. they that defirc but few things can be crofl^ed but in a few. 2. In not heaping up with an ambitious or curious prodigality any very curious or choice Utenflls, Seals, Jewels, Glafl^es, precious fl:ones ; becaufe thofe very many
^S*. 8. OF ANGER. 329
accidents which happen in the fpoiling or lofs of thefe rarities, are in event an irrefiftible caufe of violent anger. 3. Do not entertain nor fuifer tale- bearers : for they abufe our ear firft, and then our credulity, and then Heal our patience, and it may be for a lie ; and if it be true, the matter is not confi- derable ; or if it be, yet it is pardonable. And we may always efcape with patience at one of thefe out- lets : either i. By not hearing llanders, or 2. by not believing them, or 3. by not regarding the thing, or 4. by forgiving the perfon. 4. To this purpofe alfo it may ferve well if we choofe (as much as we can) to live with peaceable perfons, for that prevents the occalions of confulion : and if we live with prudent perfons, they will not eafily occafion our difturbance. But becaufe thefe things are not in many men's power, therefore I propound this rather as a felicity than a remedy or a duty, and an art of prevention rather than of cure.
7. Be not inquifitive into the affairs of other men, nor the faults of thy fervants, nor the miftakes of thy friends ; but what is offered to you, ufe ac- cording to the former rules, but do not thou go out to gather flicks to kindle a fire to burn thine own houfe. And add this ; If my friend faid or did well in that for which I am angry, I am in the fault, not he ; but if he did amifs, he is in the mifery, not I : for either he was deceived, or he was malicious, and either of them both is all one with a miferable per- fon ; and that is an objecft of pity, not of anger.
8. Ufe all reafonable difcourfes to excufe the faults of others, confidering that there are many circumftances of time, of perfon, of accident, of in-
330 OF ANGER. C 4-
advertency, of infrequency, of aptnefs to amend, of forrow for doing it : and it is well that we take any good in exchange for the evil is done or fuffered.
9. Upon the riling of anger inftantly enter into a deep conlideration of the joys of Heaven, or the
Homer pains of Hell : ior fear and joy are
naturally apt to appeafe this violence.
10. In contentions be always paffive, never adlive, upon the defenlive, not the affaulting part ; and then alfo give a gentler anfwer, receiving the furies and indifcretions of the other like a ftone into a bed of Mofs and foft compliance ; and you Hiall find it fit down quietly : whereas anger and violence makes the contention loud and long, and injurious to both the parties.
11. In the adlions of Religion be careful to tem- per all thy inftances with meeknefs, and the proper inflruments of it : and if thou beeft apt to be angry, neither fafl violently, nor entertain the too forward heats of zeal ; hut fecure thy duty with conftant and regular anions, and a good temper of body with con- venient refrefliments and recreations.
12. If Anger rifes fuddenly and violently, firfl reflrain it with confideration, and then let it end in a hearty prayer for him that did the real or feeming injury. The former of the two flops its growth, and the latter quite kills it, and makes amends for its monftrous and involuntary birth.
Remedies againfi Anger, by way of Conf deration.
I. Confider that Anger is a profeiTed enemy to Counfel ; it is a dired: ftorm, in which no man can be heard to fpeak or call from without : for if you counfel gently, you are defpifed ; if you urge it and
S. 8. OF ANGER. 331
be vehement, you provoke it more. Be careful therefore to lav up beforehand a ^ ^ ., ^ ^ „~ great ftock of reafon and prudent y-i^^'^^ "««*> ^ , confideration, that like a befieged Bov-Kivy.i.rc,v.
1 • 1 1 r Medica.
Town you may be provided tor, and be defenfible from within, lince you are not likely to be relieved from without. Anger is not to be fupprelTed but by fomething that is as inward as itfelf, and more habitual. To which purpofe add, that 2. Of all paffions it endeavours moft to make Reafon ufelefs. 3. That it is an univerfal poifon, of an infinite objed: : for no man was ever fo amorous as to love a Toad, none fo envious as to repine at the condition of the miferable, no man fo timorous as to fear a dead Bee ; but Anger is troubled at every thing, and every man, and every accident, and therefore unlefs it be fupprelled it will make a man's condition refllefs. 4. If it proceeds ,^ . ^ .
' 1 O vufjt.O(; <f>ovaJV aiTiov, avfj,-
from a great caufe, it turns to fury; <f>opi? ^^J^iw^x'";. ^>^i-&^<: <^^^- II irom a imall caule, it is peeviin- a7r»;X£ia, 'in n kuI <t>9op2j
^ I ^ . , . f . apyuyo'v. Ariftot.
nels : and 10 is always either terri- ble or ridiculous. 5. It makes a man's body mon- flrous, deformed and contemptible, the voice horrid, the eyes cruel, the face pale or fiery, the gait fierce, the fpeech clamorous and loud. 6. It is neither manly nor ingenuous. 7. It proceeds from foftnefs of fpirit and pufillanimity ; which makes that Wo- men are more angry than Men, lick perfons more than the healthful, old men more than young, un- profperous and calamitous people than the bleffed and fortunate. 8. It is a paflion fitter for Flies and Infects than for perfons profeiiing noblenefs and bounty. 9. It is troublefome not only to thofe that fuffer it, but to them that behold it; there being no
332 OF ANGER. C. 4.
* Dicere quid coena greater iiicivility * of cntcrtain- > poffis ingratius iiu ? ^^^^ fj^^n foF the Cook's fault, or
the neghgence of the fervants, to be cruel, or outra- geous, or unpleafant in the prefence of the guefls. 10. It makes marriage to be a necelTary and una- voidable trouble ; friendfliips, and focieties, and fa- miliarities to be intolerable. 1 1 . It multiplies the evils of drunkennefs, and makes the levities of Wine to run into madnefs. 12. It makes innocent jefting to be the beginning of Tragedies. It turns friend- fhip into hatred ; * it makes a man lofe himfelf, and his Reafon and his argument in difputation. * It turns the defires of knowledge into an itch of wran- gling. * It adds infolency to power. * It turns juflice into cruelty, and judgment into oppreffion. * It changes difcipline into tedioufnefs and hatred of liberal inftitution. * It makes a profperous man to be envied, and the unfortunate to be unpitied. * It is a confluence of all the irregular paffions : there is in it envy and forrow, fear and fcorn, pride and pre- judice, raflinefs and inconfideration, rejoicing in evil and a defire to inflidl it, felf-love, impatience and curioiity. * And laftly, though it be very trouble- fome to others, yet it is moft troublefome to him that hath it.
In the ufe of thefe arguments and the former ex-
ercifes be diligent to obferve, left in your defires to
fupprefs anger you be paffionate and angry at your-
> , ., felf for bein? angary : like Phyli-
Amaram amaro bilem O o y ' J
pharmaco qui eiuunt. ciaus, who givc a bitter potion when they intend to eje(5t the bitternefs of choler ; for this will provoke the perfon and increafe the paffion. But placidly and quietly fet upon the mor-
S. 8. OF ANGER. 333
tification of it ; and attempt it firfl for a day, refolv- ing that day not at all to be angry, and to be watch- ful and obfervant, for a day is no great trouble : but then, after one day's watchfulnefs it will be as eafy to watch two days as at firft it was to watch one day ; and fo you may increafe till it becomes eafy and habitual.
Only obferve that fuch an anger alone is criminal which is againft charity to myfelf or my neighbour ; but anger againft fm is a holy zeal, and an effed: of love to God and my brother, for whofe intereft I am paffionate, like a concerned perfon : and if I take care that my anger makes no reflection of cruelty or fcorn upon the offender, or of pride and violence, or tranfportation to myfelf, anger becomes charity and duty. And when one commended Charilaus, the King of Spartay for a gentle, a good and a meek Prince, his colleague faid well, „, ^ ,. .
' ° . Plutar. de odio et in-
How can he be good who is not an vidia.
enemy even to vicious perfons f
3. Remedies againjl Covetoufnefs, the third Efiemy of Mercy.
Covetoufnefs is alfo an enemy to Alms, though not to all the eife6ts of mercifulnefs : but this is to be cured by the proper motives to charity before mentioned, and by the proper rules of juflice ; which being fecured, the arts of getting money are not eafily made criminal. To which alfo we may add,
I . Covetoufnefs makes a man miferable ; becaufe riches are not means to make a man happy : and un- lefs felicity were to be bought with money, he is a vain perfon who admires heaps of gold and rich pof-
334 OF COFETOUSNESS. C. 4.
feflions. For what Hippomachus faid to fome per-
Q^id refert igitur quantis foHS who commcnded a tall man as
PonSsVqSa nemo- fit to be z Champion in the Olym-
i-umveaetur in umbra, ' ^ames, It is true (faid he) if
Jugera quot vicma roro, r o ^ \ I
quas emerit aedes ? the CFown hao? fo high that the
Nemo mains felix. iii'
junj. Sat. 4.. longeii arm could reach it ; the fame we may fay concerning riches, they were excel- lent things, if the richeft man were certainly the wife ft and befi: : but as they are, they are nothing to be wondered at, becaufe they contribute nothing towards felicity : which appears, becaufe fome men choofe to be miferable that they may be rich, rather than be happy with the expenfe of money and doing noble things.
2. Riches are ufelefs and unprofitable ; for be- yond our needs and conveniences nature knows no ufe of riches : and they fay that the Princes of Italy ^ when they fup alone, eat out of a fingle di(h, and drink in a plain glafs, and the wife eats without purple ; for nothing is ?n ore frugal than the back afid belly y if they be ufed as they fhould : but when they would entertain the eyes of flrangers, when they are vain and would make a noife, then riches come forth to fet forth the fpedtacle, and furniih out the Cotnedy of wealthy of 'vanity. No man can with all the wealth in the world buy fo much f!<:ill as to be a good Lutenift ; he muft go the fame way that poor peo- ple do, he mufl learn and take pains : much lefs can he buy conftancy, or chaftity, or courage ; nay, not fo much as the contempt of riches : and by poffeffing more than we need, we cannot obtain fo much power over our Souls as not to require more. And certainly riches muft deliver me from no evil, if the
S. 8. OF COFETOUSNESS. 335
polTeffion of them cannot take away the longing for them. If any man be thirfty, drink cools him ; if he be hungry, eating meat fatisfies him : and when a man is cold, and calls for a warm cloak, he is pleafed if you give it him ; but you trouble him if you load him with fix or eight cloaks. Nature refts and fits ftill when fhe hath her portion ; but that which ex- ceeds it, is a trouble and a burden : and therefore in true Philofophy, No man is rich but he that is poor, according to the common account : for when God hath fatisfied thofe needs which he made, that is, all that is natural, whatfoever is beyond it is thirft and a difeafe, and unlefs it be fent back again in charity or religion, can ferve no end but vice or vanity : it can increafe the appetite to reprefent the man poorer, and full of a new and artificial, unnatu- ral need ; but it never fatisfies the need it makes, or makes the man richer. No wealth can fatisfy the covetous dejire of wealth.
3. Riches are troublefome ; but the fatisfad:ion of thofe appetites which God and ^ rv â– . r
-T-r Ergo lolicitae tu caula,
Nature hath made are cheap and pecunia, vitae es :
• 1 r ^^'' '•^ immaturum mortis
eafy : for who ever paid ule-money adimus iter. for bread and onions and water to ^ '
keep him alive ? But when we covet after houfes of the frame and defign of Italy y or long for jewels, or for my next neighbour's field, or horfes from Barhary, or the richeft perfumes of Arabia, or Ga- latian mules, or fat Eunuchs for our flaves from Tunis, or rich coaches from Naples, then we can never be fatisfied till we have the beil: thing that is fancied, and all that can be had, and all that can be defired, and that we can luft no more : but before
336 OF COFETOUSNESS. C. 4.
we come to the one half of our firfl: wild defires, we are the bond-men of Ufurers, and of our worfe tyrant appetites, and the tortures of envy and impa- tience. But I confider that thofe who drink on ftill when their thirft is quenched, or eat after they have well dined, are forced to vomit not only their fuper- fluity, but even that which at firfl was neceffary : fo thofe that covet more than they can temperately ufe, are oftentimes forced to part even with that patri- mony which would have fupported their perfons in freedom and honour, and have fatisfied all their rea- fonable defire.
4. Contentednefs is therefore health, becaufe Co- vetoufnefs is a dire(5l ficknefs : and it was well faid oi Arijlippus, (as Plutarch reports him) If any man after much eating and drinking, be ftill unfatisfied, he hath no need of more meat or more drink, but of a Phyfician ; he more needs to be purged than to be filled : and therefore fmce Covetoufnefs cannot be fatisfied, it mufh be cured by emptinefs and eva- cuation. The man is without remedy, unlefs he be reduced to the fcantling of nature, and the meafures of his perfonal necefiity. Give to a poor man a houfe, and a few cows, pay his little debt, and fet him on work, and he is provided for, and quiet : but when a man enlarges beyond a fair pofTeflion, and defires another Lordfhip, you fpite him if you let him have it ; for by that he is one degree the fur- ther off from reft in his defires and fatisfadion ; and now he fees himfelf in a bigger capacity to a larger fortune ; and he fhall never find his period, till you begin to take away fomething of what he hath ; for then he will begin to be glad to keep that which is
S. 8. OF COFETOUSNESS. 337
left : but reduce him to nature's meafures, and there he fhall be fure to find reft : for there no man can defire beyond his bellyful, and when he wants that, any one friend or charitable man can cure his po- verty ; but all the world cannot fatisfy his Covetouf- nefs.
5. Covetoufnefs is the mofi; fantaftical and con- tradid:ory difeafe in the whole world ; it mufl there- fore be incurable, becaufe it ftrives againft its own cure. No man therefore abftains from meat, be- caufe he is hungry, nor from wine, becaufe he loves it and needs it : but the covetous man does fo ; for he defires it pafTionately, becaufe he fays he needs it, and when he hath it, he will need it ftill, becaufe he dares not ufe it. He gets clothes becaufe he cannot be without them ; but when he hath them then he can : as if he needed corn for his granary, and clothes for his wardrobe, more than for his back and belly. For Covetoufnefs pretends to heap much together for fear of want ; and yet after all his pains and pur- chafe, he fuifers that really which at firft he feared vainly ; and by not ufing what he gets, he makes that fuffering to be adual, prefent and necefiary, which in his loweft condition was but future, con- tingent and pofTible. It ftirs up the defire, and takes away the pleafure of being fatisfied. It increafes the appetite, ^nd will not content it : it fwells the prm- cipal to no purpofe, and lefiens the life to all pur- pofes ; difturbing the order of nature, and the de- figns of God ; making money not to be the inftru- ment of exchange or charity, nor corn to feed him- felf or the poor, nor wool to clothe himfelf or his brother, nor wine to refrefh the fadnefs of the af-
338 OF COFETOUSNESS. C. 4.
flicled, nor his oil to make his own countenance cheerful ; but all thefe to look upon, and to tell over, and to take accounts by, and make himfelf confide- rable, and wondered at by fools, that while he lives he may be called Rich ; and when he dies may be accounted Miferable, and like the difli-makers of China, may leave a greater heap of dirt for his Ne- phews, while he himfelf hath a new lot fallen to him in the portion of Dives. But thus the Afs car- ried wood and fweet herbs to the Baths, but was never wafhed or perfumed himfelf: he heaped up fweets for others, while himfelf was filthy with fmoke and afhes. And yet it is confiderable ; If the man can be content to feed hardly, and labour ex- tremely, and watch carefully, and fuffer affronts and difgrace, that he may get money more than he ufes in his temperance and jufl needs, with how much eafe might this man be happy ? and with how great uneafinefs and trouble does he make himfelf mifera- ble ? For he takes pains to get content, and when he might have it, he lets it go. He might better be content with a virtuous and quiet poverty, than with an artificial, troublefome and vicious. The fame diet and a lefs labour would at firft make him happy, and for ever after rewardable.
6. The fum of all is. that which the Apoftle fays, Covetoujhefs is Idolatry ; that is, it is an admiring money for itfelf, not for its ufe ; it relies upon mo- ney, and loves it more than it does God and Reli- gion : and it is the root of all evil; it teaches men to be cruel and crafty, induftrious in evil, full of care and malice ; it devours young heirs, and grinds the face of the poor, and undoes thofe who fpecially
S. 8.
OF COVETOVSNESS.
339
belong to God's protedlion, helplefs, craftlefs and innocent people ; it inquires into our parents' age, and longs for the death of our friends ; it makes friendlliip an art of rapine, and changes a partner into a vulture, and a companion into a thief; and after all this it is for no good to itfelf, for it dare not fpend thofe heaps of treafure which it fnatched : and men hate Serpents and Balilifks worfe than Lions and Bears ; for thefe kill becaufe they need the prey, but they fting to death and eat not. * And if they pretend all this care and heap for their Heirs, (like the Mice of Africa hiding the golden ore in their bowels, and refufing to give back the in-
XOTIJTO? a7rai3"tjf. Xpvirog ail JoXo? ta-ri nai ap-
yvpo^ avBpwTroiO'iV. Xpyc-|, hukSiv app^))p/£, (3(0<})9o'pE,
TTavra x,a\B7rra]v' Ei'Se (re fA,r) 6wro7a-i yEveVSai
rrnfAo. ttoSeivov" 2oS yap i«HT( (xayai te, Xei)-
haa-iai te, <povoi TE,
dip-efted s:old till their ffuts be out) 'E;)cepi ^^ te'xv^ yovEr^<v, iJex-
o O CD / (j,£,j, ^g^ a-ina.iy.oii;.
Phocylid.
Sed olim
Prodigio par eft in nobil-
itate Seneftus. Hortulus hie, puteufque brevis nee refte moven- dus. In tenues plantas faeili
difFunditur hauftu. Vive bidentis amans et
culti villicus horti, Unde epulum poflis een- tum dare Pythagoreis. Eft aliquid quocunque lo- co, quocunqiie reeeflu, Unius dominum kk fe- cifie lacertae.
Junjen. Sat. 3.
they may remember that what was
unnecefTary for themfelves, is as
unnecefTary for their fons ; and
why cannot they be without it as
well as their Fathers who did not
ufe it ? And it often happens, that
to the fons it becomes an inftru-
ment to ferve fome luft or other ;
that as the gold was ufelefs to their
Fathers, fo may the fons be to the
public, fools or prodigals, loads to
their Country, and the curfe and punifhment of their
Father's avarice : and yet all that wealth is fhort of
one bleffing ; but it is a load coming with a curfe,
and defcending from the family of a long-derived
fm. However the Father tranfmits it to the fon,
and it may be the fon to one more, till a Tyrant, or an
340 OF COFETOUSNESS. C. 4.
Oppreflbr, or a War, or change of Government, or the Ufurer, or folly, or an expeniive vice, makes holes in the bottom of the bag, and the wealth runs out like water, and flies away like a Bird from the hand of a child.
7. Add to thefe the confideration of the advan- tages of poverty ; that it is a ftate freer from temp- Provocet ut fegnes ani- tation, fccure in dangers, but of
mos, rerumque remo- ^^^ troubk, fafc Under the Diviue
ingeniofa vias pauiatim Providencc, cared for in Heaven
exploret egeftas.
ciaudian. by a daily miniftration, and for whofe fupport God makes every day a new decree ; a ftate of which Chrift v/as pleafed to make open profeffion, and many wife men daily make vows : that a rich man is but like a pool, to whom the poor run, and iirfl: trouble it, and then draw it dry : that he enjoys no more of it than according to the few and limited needs of a man ; he cannot eat like a Wolf or an Elephant : that variety of dainty fare minifters but to fln and fickneifes : that the poor man feafts oftener than the rich, becaufe every little enlargement is a feaft to the poor, but he that feafls every day feafts no day, there being nothing left to which he may beyond his Ordinary extend his ap- petite : that the rich man fleeps not fo foundly as the poor labourer ; that his fears are more, and his needs are greater (for who is poorer, he that needs 5/. or he that needs 5000/. ?) the poor man hath enough to fill his belly, and the rich hath not enough to fill his eye : that the poor man's wants are eafy to be re- lieved by a common charity, but the needs of rich men cannot be fupplied but by Princes ; and they are left to the temptation of great vices to make re-
^S*. 8. OF COFETOUSNESS, 341
paration of their needs ; and the ambitious labours of men to get great eftates is but like the felling of a Fountain to buy a Fever, a parting with content to buy neceffity, a purchafe of an unhandfome con- dition at the price of infelicity : that Princes, and they that enjoy moft of the world, have moft of it but in title and fupreme rights and referved privi- leges, pepper-corns, homages, trifling fervices and acknowledgments, the real ufe defcending to others to more fubftantial purpofes. Thefe conliderations may be ufeful to the curing of Covetoufnefs, that the grace of mercifulnefs enlarging the heart of a man, his hand may not be contracted, but reached out to the poor in Alms.
SECT. IX.
Of Repentance.
lEPENTANCE of all things in the World makes the greateft change ; it changes things in Heaven and Earth: for it changes the whole Man from fin to grace, from vicious ha- bits to holy cuftoms, from unchafle bodies to An- gelical Souls, from Swine to Philofophers, from drunkennefs to fober counfels : and God himfelf, with whom is no variablenefs or Jhadow of change, is pleafed by defcending to our weak underftandings, to fay that he changes alfo upon man's Repentance, that he alters his decrees, revokes his fentence, can- cels the bills of accufation, throws the Records of fhame and forrow from the Court of Heaven, and
342 OF REPENrANCE. C. 4.
lifts up the iinner from the grave to life, from his prifon to a throne, from Hell and the guilt of eter- nal torture, to Heaven and to a title to never-cealing felicities. If we be bound on Earth, we (hall be bound in Heaven; if we be abfolved here, we fhall be loofed there : if we repent, God will repent, and not fend the evil upon us which we had deferved.
But Repentance is a conjugation and fociety of many duties ; and it contains in it all the parts of a holy life, from the time of our return to the day of our death inclufively ; and it hath in it fome things fpecially relating to the fins of our former days, which are now to be aboliflied by fpecial arts, and have obliged us to fpecial labours, and brought it in many new neceilities, and put us into a very great deal of danger. And becaufe it is a duty confifting of fo many parts and fo much employment, it alfo re- pairs much time, and leaves a man in the fame de- gree of hope of pardon, as is his reftitution to the ftate of righteoufnefs and holy living, for which we covenanted in Baptifm. For we muft know that there is but one Repentance in a man's whole life, if repentance be taken in the proper and ftrid; Evan- gelical Covenant fenfe, and not after the ordinary underftanding of the word. That is, we are but once to change our whole ftate of life, from the power of the Devil and his entire pofTeffion, from the flate of fin and death, from the body of corruption, to the life of grace, to the pofi^efiion of 'Jefusy to the king- dom of the Gofpel ; and this is done in the baptifm of water, or in the baptifm of the Spirit, when the firfi: rite comes to be verified by God's grace coming upon us, and by our obedience to the heavenly call-
^S*. 9. OF REPENTANCE. 343
ing, we working together with God. After this change, if ever we fall into the contrary ftate, and be wholly efliranged from God and Religion, and pro- fefs ourfelves fervants of unrighteoufnefs, God hath made no more covenant of reftitution to us, there is no place left for any more Repentance, or entire change of condition, or new birth : a man can be regenerated but once : And fuch are voluntary ma- licious Apoftates, Witches, obftinate, impenitent perfons, and the like. But if we be overtaken by infirmity, or enter into the marches or borders of this eftate, and commit a grievous fin, or ten, or twenty, fo we be not in the entire polTeffion of the Devil, we are for the prefent in a damnable condi- tion if we die ; but if we live, we are in a recovera- ble condition ; for fo we may repent often. We re- pent or rife from death but once, but from ficknefs many times ; and by the grace of God we fhall be pardoned if fo we repent. But our hopes of pardon are jufl as is the Repentance ; which, if it be timely, hearty, induftrious and effedlive, God accepts ; not by weighing grains or fcruples, but by eflimating the great proportions of our life. A hearty endea- vour and an eifedtual general change fhall get the pardon ; the unavoidable infirmities, and pafl evils, and prefent imperfed:ions, and fhort interruptions, againfl which we watch, and pray, and flrive, being put upon the accounts of the Crofs, and paid by the holy yefus. This is the ftate and condition of Re- pentance : its parts and actions mufl be valued ac- cording to the following rules.
344 OF REPENTANCE. C. 4.
ASls and Parts of Repentance.
I. He that repents truly is greatly forrowful for his paft fins : not with a fuperficial ligh or tear, but a pungent afflictive forrow ; fuch a forrow as hates the fin fo much, that the man would choofe to die rather than a6l it any more : This forrow is called jer. 13. 17. i" Scripture [a weeping forely, a weep- Ezek V^^i ^^^S '^ith bitternefs of heart, a weeping James 4. 9. ^aj and night, a forrow of heart, a breaking of thefpirit, jnourning like a dove, and chat- tering like a fw allow ;] and we may read the degree and manner of it by the lamentations and fad ac- cents of the prophet feremy ; when he wept for the lins of the nation ; by the heart-breaking of David^ when he mourned for his murder and adultery ; and the bitter weeping of S. Peter, after the fliameful denying of his Mafter. * The exprellion of this forrow differs according to the temper of the body, the fex, the age, and circumftance of acllion, and the motive of forrow, and by many accidental tender- neifes, or mafculine hardnelTes ; and the repentance is not to be eftimated by the tears, but by the grief; and the grief is to be valued not by the fenlitive trouble, but by the cordial hatred of the fin, and ready adlual derelicftion of it, and a refolution and real relifting its confequent temptations. Some peo- ple can fhed tears for nothing ; but the proper and true eifedis of a godly forrow are, fear of the Divine judgments, apprehenfion of God's difpleafure, watch- ings and flrivings againft fin, patiently enduring the crofs of forrow (which God fends as their punifh-
S. 9. OF REPENTANCE. 345
ment,) in accufation of ourfelves, in perpetually beg- ging pardon, in mean and bafe opinions of ourfelves, and in all the natural productions from thefe accord- ing to our temper and constitution. For if we be apt to weep in other accidents, it is ill if we weep not alfo in the forrows of Repentance : not that weeping is of itfelf a duty ; but that the forrow, if it be as great, will be ftill exprelTed in as great a manner.
2. Our forrow for fins mufl: retain the proportion of our fins, though not the equality : we have no particular meafures of fins ; we know not which is greater, of Sacrilege or Superflition, Idolatry or Co- vetoufnefs. Rebellion or Witchcraft : and therefore God ties us not to nice meafure of forrow, but only that we keep the general Rules of proportion ; that is, that a great fin have a great grief, a fmaller crime being to be wafhed out with a lefTer fhower.
3. Our forrow for fins is then
v/L ^ J r r '^J Huso de S. Vlftor.
beft accounted 01 tor its degree, ^ when it together with all the penal and afflid:ive du- ties of Repentance, fhall have equalled or exceeded the pleafure we had in commiflion of the fin.
4. True Repentance is a punifhing duty, and acfls its forrow, and judges and condemns the fin by vo- luntary fubmitting to fuch fadneffes as God fends on us, or (to prevent the judgments of God) by judging ourfelves, and punifhing our bodies and our fpirits by fuch inftruments of piety as are troublefome to the body : fuch as are fafting, watching, long prayers, troublefome poflures in our prayers, expenfive alms, and all outward a^bs of humiliation. For he that mufl judge himfelf, mufl condemn himfelf if he be guilty ; and if he be condemned, he mufl: be pu-
346 OF REPENTANCE. C. 4.
nifhed ; and if he be fo judged, it will help to pre- vent the judgment of the Lord, S. Paul infl:ru(5ting us in this particular. But I before intimated that the piinijlmig aBio?Js of Re- pentance are only a6tions of forrow, and therefore are to make up the proportions of it. For our grief may be fo full of trouble as to outweigh all the bur- dens of fafts and bodily afflictions, and then the other are the lefs neceffary ; and when they are ufed, the benefit of them is to obtain of God a remiffion or a leifening of fuch temporal judgments which God hath decreed againfl the fins, as it was in the cafe of Ahab : but the finner is not by anything of this re- conciled to the eternal favour of God ; for as yet this is but the Introduction to Repentance.
5. Every true penitent is obliged to confefs his
fins, and to humble himfelf before God for ever.
Confefiion of fins hath a fpecial pro-
I John I. 9. _ -T r
mife. If we confefs our Jins, he is faith- ful and jufi to forgive us our fins : meaning that God hath bound himfelf to forgive us if we duly confefs our fins, and do all that for which confefiion was appointed ; that is, be afiiamed of them, and own them no more. For confefiion of our fins to God can fignify nothing of itfelf in its dired: nature : He fees us when we aCt them, and keeps a record of them ; and we forget them unlefs he reminds us of them by his grace. So that to confefs them to God does not punifli us, or ?nake us ajha?iid; but confefjion to him, if it proceed from JJjafne and forrow, and is an aB of humility and f elf-condemnation, and is a laying open our wounds for cure, then it is a duty God de- lights in. In all which circumfi:ances, becaufe we
S. 9. OF REPENTANCE. 347
may very much be helped if we take in the affiftance of a fpiritual Guide ; therefore the Church of God in all ages hath commended, and inmoft ages enjoined, * that we confefs our lins, and dif- * 'Amyaarovrorgmmo-Tiv- cover the ftate and condition of our Cir'sSStlolXL Souls, to fuch a perfon whom we "^^ ^i^^?ri^y.c,Ta. s Baiji.
•T reg. brev. 228. Loncil.
or our fuperiors iudo^e fit to help Laod.c.2. Condi. Q^in.
. ^. IT- r r-r Sext. c. 102. Tertul.de
US m fuch needs. For fo [if we poenit. confefs our fns one to another] as S. fames advifes, we fhall obtain the prayers of the holy man whom God and the Church hath appointed folemnly to pray for us : and when he knows our needs, he can befl minifler comfort or reproof, oil or Cauflics ; he can more opportunely recommend your particular ftate to God ; he can determine your cafes of confcience, and judge better for you than you do for yourfelf ; and the fhame of opening fuch Ulcers may reftrain your forwardnefs to contracfb them : and all thefe cir- cumftances of advantage will do very much towards the forgivenefs. And this courfe was taken by the new Converts in the days of the Apoftles \_For many that believed, came and confeffed and JJjowed their deeds.] And it were well if this duty were pracflifed prudently and in- nocently in order to public difcipline, or private comfort and inftru6tion : but that it be done to God is a duty, not dired:ly for itfelf, but for its adjuncts and the duties that go with it, or before it, or after it : which duties, becaufe they are all to be helped and guided by our Paftors and Curates of Souls, he is careful of his eternal interefl that will not lofe the advantage of ufing a private Guide and Judge. He that hideth his fins Jliall not profper ; [Non dirigetur.
348 OF REPENTANCE. C. 4.
faith the Vugar Latin, he JJiall want a guide'] but who confejjeth and forfaketh them fliall have '^^' mercy. And to this purpofe Climacus re- ports that divers holy perfons in that Age did ufe to carry Table-books with them, and in them defcrib'd an account of all their determinate thoughts, pur- pofes, words and adiions, in which they had fuffered infirmity ; that by communicating the eftate of their Souls they might be inftruded and guided, and cor- red:ed or encouraged.
6. True Repentance mufl reduce to adt all its
•Rom. 6. 3, 4, 7, and ^^ly purpofcs, and enter into and
8. 10. and 13. 13, 14, and run through the Ji ate of holy * liv-
24. and 6. 15. 1 Corinth! mg, which is Contrary to that ftate
7. 19. a Corinth. 13. 5. r 1 t r ' 1 • 1 • • n
Coiof I. 21, 22, 23. 01 darknels m which m times pair
ro!'6;V2.'' \%:\::l ^^ ^^l^^^- (^) ^or to refolve to 2 Pet. 1.4, 9, 10 and 3 Jq it, and yet not to do it, is to
II. I John, I. 6, and •' ^
3. 8, 9, and 5. 16. break our refolution and our faith,
bum^'^Sy'^Iit'^nif/qui to mock God, to falfify and eva- bene facit. rrinummus. ^^^^^ ^|i ^j^g preceding ads of Re- pentance, and to make our pardon hopelefs, and our hope fruitlefs. He that refolves to live well when a danger is upon him, or a violent fear, or when the ap- petites of luft are newly fatisfied, or newly ferved, and yet when the temptation comes again, fins again, and then is forrowful, and refolves once more againft it, and yet falls when the temptation returns, is a vain man, but no true penitent, nor in the ftate of grace ; and if he chance to die in one of thefe good moods, is very far from falvation : for if it be necef- fary that we refolve to live well, it is neceffary we fhould do fo. For refolution is an imperfed: ad, as Spring to the Harveft, as Eggs are to Birds, as a Re-
S. 9. OF REPENTANCE. 349
lative to its Correfpondent, nothing without it. No man therefore can be in the ftate of grace and actual favour by refolutions and holy purpofes, thefe are but the gate and portal towards pardon : a holy life is the only perfed;ion of Repentance, and the firm ground upon which we can caft the anchor of hope in the mercies of God through yejiis Chrift.
7. No man is to reckon his pardon immediately upon his returns from lin to the beginnings of good life, but is to begin his hopes and degrees of confi- dence according as fin dies in him, and grace lives ; as the habits of fin lefTen, and righteoufnefs grows ; according as fin returns but feldom in fmaller in- ftances and without choice, and by furprife without deliberation, and is highly difrelifhed, and prefently dafhed againfl the Rock Chrifl yefiis by a holy for- row and renewed care and more flrid: watchfulnefs. For a holy life being the condition of the Covenant on our part, as we return to God, fo God returns to us, and our ftate returns to the probabilities of par- don.
8. Every man is to work out his falvation with fear and trembling ; and after the commifTion of fins his fears muft multiply ; becaufe every new fm and every great declining from the ways of God is ftill a degree of new danger, and hath increafed God's an- ger, and hath made him more uneafy to grant par- don : and when he does grant it, it is upon harder terms both for doing and fuffering ; that is, we muft do more for pardon, and, it may be, fuffer much more. For we mufl know that God pardons our fins by parts ; as our duty increafes, and our care is more prudent and active, fo God's anger decreafes :
350 OF REPENTANCE. C. 4.
and yet it may be the lafl fin you committed made God unalterably refolved to fend upon you fome fad judgment. Of the particulars in all cafes we are uncertain ; and therefore we have reafon always to mourn for our lins that have fo provoked God, and made our condition fo full of danger, that it may be no prayers or tears or duty can alter his fentence concerning fome fad judgment upon us. Thus God irrevocably decreed to punifli the Ijraelites for Idolatry, although Mofes prayed for them, and God forgave them in fome degree ; that is, fo that he would not cut them off from being a people, yet he would not forgive them fo, but he would vifit that their fin upon them : and he did fo.
9. A true penitent mufl all the days of his life T^ , . , n.. pray for pardon and never think
Dandum interltitium y J r
poenitentias. Tacit, (he work complctcd till he dies ; not by any ad: of his own, by no a(ft of the Church, by no forgivenefs by the party injured, by no refli- tution. Thefe are all inftruments of great ufe and efiicacy, and the means by which it is to be done at length ; but ftill the fin lies at the door ready to re- turn upon us in judgment and damnation, if we re- turn to it in choice or action. And whether God hath forgiven us or no, we know
(a) I pcccatl ft 1 debiti / \ i i r i
fon fcmpre piu di quel uot, {o) and Jiow far wc kuow not; and all that we have done is not of fufficient worth to obtain pardon : therefore ftill pray, and flill be forrowful for ever having done it, and for ever watch againft it ; and then thofe beginnings of pardon which are working all the way, will at lafl be perfe(5led in the day of the Lord.
10. Defer not at all to repent; much lefs mayeft
S. 9. OF REPENTANCE. 351
thou put it off to thy death-bed. It is not an eafy thing to root out the habits * of fin, wnicn a man s whole lite hath ^is-Kziv^o^dn^airohavrUveeo^. gathered and confirmed. We find work enough to mortify one beloved lufl, in our very beft advantage of ftrength and time, and before it is fo deeply rooted as it muft needs be fuppofed to be at the end of a wicked life ; and therefore it will prove impoflible when the work is fo great and the ftrength fo little, when fin is fo flrong, and grace fo weak : for they always keep the fame proportion of increafe and decreafe, and as fin grows, grace decays : fo that the more need we have of grace, the lefs at that time we fhall have ; becaufe the greatnefs of our fins, which makes the need, hath leffened the grace of God (which fhould help us) into nothing. To
which add this COnfideration ; that Mortem venientemne-
on a man's death-bed the day of -° J'tt rdK''c„"J,- Repentance is paft : for Repen- pofuerat. tance being the renewing of a holy life, a living the life of grace, it is a contradid:ion to fay that a man can live a holy life upon his death-bed : efpecially if we confider, that for a finner to live a holy life mufl firft fuppofe him to have overcome all his evil ha- bits, and then to have made a purchafe of the con- trary graces, by the labours of great prudence, watch- fulnefs, felf-denial and feverity. ^,.. „ Not/ling that is excellent caji be y^^rai. Aman. wrought fuddenly .
1 1 . After the beginnings of thy recovery, be infi- nitely fearful of a relapfe ; and therefore upon the flock of thy fad experience obferve where thy failings were, and by efpecial arts fortify that faculty, and
352 OF REPENTANCE. C. 4.
arm againft that temptation. For in all thofe argu- ments which God ufes to us to preferve our inno- cence, and thy late danger, and thy fears, and the goodnefs of God making thee once to efcape, and the fliame of thy fall, and the fenfe of thy own weak- nefTes will not make thee watchful againft a fall, efpecially knowing how much it cofts a man to be reftored, it will be infinitely more dangerous if ever thou falleft again ; not only for fear God jfhould no more accept thee to pardon, but even thy own hopes will be made more defperate, and thy impa- tience greater, and thy fhame turn to impudence, and thy own will be more eftranged, violent and re- frad:ory, and t/iy latter end will be worfe than thy be- ginniJig. To which add this confideration ; That thy fin which was formerly in a good way of being par- doned, will not only return upon thee with all its own loads, but with the bafenefs of unthankfulnefs, and thou wilt be fet as far back from Heaven as ever ; and all thy former labours and fears and watchings and agonies will be reckoned for nothing, but as ar- guments to upbraid thy folly, who when thou hadfi: fet one foot in Heaven, didft pull that back and carry both to Hell.
Motives to "Repentance.
I fhall ufe no other arguments to move a finner to Repentance, but to tell him unlefs he does he fhall certainly perilh ; and if he does repent timely and entirely, that is, live a holy life, he fhall be forgiven and be faved. But yet I defire that this confidera- tion be enlarged with fome great circumflances ; and let us remember.
^S". 9- OF REPENTANCE. 353
1 . That to admit mankind to Repentance and par- don was a favour greater than ever God gave to the Angels and Devils : for they were never admitted to the condition of fecond thoughts ; Chrift never groaned one groan for them ; he never fuffered one ilripe nor one affront, nor fhed one drop of blood to reftore them to hopes of bleffednefs after their firfl failings. But this he did for us : he paid the fcore of our fins, only that we might be admitted to repent, and that this Repentance might be effe(5lual to the great purpofes of felicity and falvation.
2. Coniider that as it coil Chrift many millions of prayers and groans and iighs, fo he is now at this in- ftant, and hath been for thefe 1600 years, night and day inceffantly praying for grace to us that we may repent, and for pardon when we do, and for degrees of pardon beyond the capacities of our infirmities, and the merit of our forrows and amendment ; and this prayer he will continue till his fecond coming : for he ever liveth to make intercefjion for us.
"r , . . Hebr. 7. 25.
And that we may know what it is in
behalf of which he intercedes, S. Paul tells us his de-
lign, [We are Ambajj'adors for Chrift,
as though he did hefeech you by us, we ^ ' ^' ^°'
pray you in Chriff s fead to be reconciled to God.] And
what Chrifl prays us to do, he prays to God that we
may do ; that which he defires of us as his fervants,
he defires of God, who is the fountain of the grace and
powers unto us, and without whofe aififtance we can
do nothing.
3 . That ever we fhould repent, was fo coflly a pur- chafe, and fo great a concernment, and fo high a fa-
2 A
354 OF REPENTANCE. C. 4.
vour, and the event is efleemed by God himfelf fo great an excellency, that our blefTed Saviour tells us, there Jliall be joy in Heaven over one Jin- ner that repenteth : meaning, that when Chrift fhall be glorified, and at the right hand of his Father make intercefiion for us, praying for our Re- pentance, the Converfion and Repentance of every linner is part of Chrift's glorification, it is the an- fwering of his prayers, it is a portion of his rev^ard in v^hich he does efi^entially glory by the joys of his glorified humanity. This is the joy of our Lord himfelf directly, not of the Angels, fave only by re- flection : The joy (faid our blefTed Saviour) fhall be in the pre/ence of the Angels ; they fhall fee the glory of the Lord, the anfwering of his prayers, the fatis- fad:ion of his defires, and the reward of his fuffer- ings, in the repentance and confequent pardon of a finner. For therefore he once fuffered, and for that reafon he rejoices for ever. And therefore when a penitent finner comes to receive the efFedl and full confummation of his pardon, it is called [an entering into the joy of our Lord\ that is, a partaking of that joy which Chrift received at our converfion and en- joyed ever fince.
4. Add to this, that the rewards of Heaven are fo great and glorious, and Chrift's burthen is fo light, his yoke is fo eafy, that it is a fliamelefs impudence to expe(ft fo great glories at a lefs rate than fo little a fervice, at a lower rate than a holy life. It coft the heart-blood of the Son of God to obtain Heaven for us upon that condition ; and who fhall die again to get Heaven for us upon eafier terms ? What would you do if God fliould command you to kill
S. lo. OF REPENTANCE. 35s
your eldeil fon, or to work in the mines for a thou- fand years together, or to faft all thy life-time with bread and water ? were not Heaven a very great bar- gain even after all this ? And when God requires nothingofus but tolivefoberlyjuftlyandgodly (which things of themfelves are to a man a very great feli- city, and neceflary to our prefent well-being) fliall we think this to be an intolerable burthen, and that Hea- ven is too little a purchafe at that price ; and that God in mere juftice will take a death-bed figh or groan, and a few unprofitable tears and promifes in exchange for all our duty ?
If thefe motives joined together with our own in- tereft, even as much as felicity, and the fight of God, and the avoiding the intolerable pains of Hell, and many intermedial judgments come to, will not move us to leave, i. the filthinefs, and 2. the trouble, and 3. the uneafinefs, and 4. the unreafonablenefs of fin, and turn to God, there is no more to be faid, we mufl; perifh in our folly.
SECTION X.
Of Preparation to, and the manner how to receive the holy Sacrament of the Lord's Supper.
I HE celebration of the holy Sacrament is the great myfherioufnefs of the Chriftian Religion, and fucceeds to the mofl folemn rite of natural and Judaical Religion, the Law of fa- crificing. For God fpared mankind, and took the facrifice of beafts together with our folemn prayers
2s(> PREPARATION TO THE C. 4.
for an inftrument of expiation. But thefe could not purify the Soul from fin, but were typical of the fa- crifice of fomething that could. But nothing could do this, but either the offering of all that finned, that every man fliould be the anathema or devoted thing ; or elfe by fome one of the fame capacity, who by fome fuperadded excellency might in his own per- fonal fufferings have a value great enough to fatisfy for all the whole kind of finning perfons. This the Son of God, yejus Chri/iy God and man, undertook, and finiflied by a Sacrifice of himfelf upon the Altar of the Crofs.
2. This Sacrifice, becaufe it was perfecfl, could be but one, and that once : but becaufe the needs of the world fhould laft as long as the world itfelf, it was neceffary that there fhould be a perpetual miniflry eftablifhed, whereby this one fufHcient facrifice fhould be made eternally efFe(5f:ual to the feveral new-arifing needs of all the world who fliould defire it, or in any fenfe be capable of it.
3. To this end Chrifl was made a Prieji for ever : he was initiated or confecrated on the crofs, and there began hisPriefthood, which was to lafl till his coming to judgment. It began on earth, but was to laftand be officiated in Heaven, where he fits perpetually re- prefenting and exhibiting to the Father that great effedive facrifice (which he offered on the crofs) to eternal and never-failing purpofes.
4. As Chrifl is pleafed to reprefent to his Father that great Sacrifice as a means of atonement and ex- piation for all mankind, and with fpecial purpofes and intendment for all the eled:, all that ferve him in holinefs : fo he hath appointed that the fame minif-
S. lo. HOLT SACRAMENT. 357
try fhall be done upon earth too, in our manner, and according to our promotion ; and therefore hath con- ftituted and feparated an order of men who, hy /hew- ing forth the Lord's death by Sacramental reprefenta- tion, may pray unto God after the fame manner that our Lord and -high Priefl: does, that is, offer to God and reprefent in this folemn prayer and Sacrament, Chrift as already offered ; fo fending up a gracious inflrument whereby our prayers may for his fake and in the fame manner of intercefHon be offered up to God in our behalf, and for all them for whom we pray, to all thofe purpofes for which Chrifl died.
5. As the Miniflers of the Sacrament do in a Sa- cramental manner prefent to God the facrifice of the crofs, by being imitators of Chrift's intqrceflion ; fo the people are facrificers too in their manner : for befides that, by faying AtJteny they join in the a6l of him that miniflers, and make it alfo to be their own ; fowhen they eat and drink the confecrated and bleffed Elements worthily, they receive Chrifl within them, and therefore may alfo offer him to God, while in their facrifice of obedience and thankfgiving, they prefent themfelves to God with Chrifl whom they have fpiritually received, that is, themfelves with that which will make them gracious and acceptable. The offering their bodies and Souls and fervices to God in him, and by him, and with him, ^ ^,.„.
-" , * Nofti tempora tu Jovis
who IS hisr atner ^weli-be loved, and lereni.
7 , . n 1 r ] Cum fulget placidus,
m whom he is well pleajed, cannot fuoque vuitu
but be accepted to all the purpofes ^^ negl7e!'^''^^" ^°'
of bleffing, grace and glory.* Martial. Ep.i.s.(>^
6. This is the fum of the greatefl myfleryof our Religion ; it is the copy of the Paflion, and the mi-
358 PREPARATION TO THE C. 4.
nillration of the great myftery of our Redemption : and therefore whatfoever entitles us to the general privileges of Chrifl's paffion, all that is neceffary by way of difpolition to the celebration of the Sacrament of his Paffion ; becaufe this celebration is our manner of applying or ufing it. The particulars of which preparation are reprefented in the following rules.
1 . No man mull: dare to approach to the holy Sa-
, ^. crament of the Lord's Supper if he
Vala pura ad rem Di- _ ^ ^
vinam. piaut.inCap.Aa. be in a flatc of any one fin; that is, unlefs he have entered into the flate of repentance, that is, of forrow and amend- ment ; left it be laid concerning him, as it was con- cerning 'Judas, the hand of him that betrayeth me is with me on the table : and he that receiveth Chrift into an impure Soul or body, lirft turns his moft excellent nourilliment into poifon, and then feeds upon it.
2. Every Communicant muft lirft have examined himfelf, that is, tried the condition and ftate of his Soul, fearched out the fecret ulcers, enquired out its weaknelTes and indifcretions, and all thofe aptnelTes where it is expofed to temptation ; that by finding out its difeafes he may find a cure, and by difcover- ing its aptnelTes he may fecure his prefent purpofes of future amendment, and may be armed againft dan- gers and temptations.
3 . This examination muft be a man's own aft, and inquifition into his life : but then alfo it Ihould lead a man on to run to thofe whom the Great Phyfician of our Souls Chrift Jefus hath appointed to minifter phyfic to our difeafes ; that in all dangers and great
S, lo. HOLT SACRAMENT. 359
accidents we may be affiiled for comfort and remedy, for medicine and caution.
4. In this affair let no man deceive himfelf, and againft fuch a time which public Authority hath ap- pointed for us to receive the Sacrament, weep for his iins by way of folemnity and ceremony, and ftill retain the affection : but he that comes to this Feaft muft have on the wedding garment, that is, he mufl have put on "Jefus Chriji, and he muft have put off the old man with his affeSiions and lujls ; and he muft he wholly conformed to Chrijl in the image of his mind. For then we have put on Chrift, when our Souls are clothed with his righteoufnefs, when every fa- culty of our Soul is proportioned and veiled accord- ing to the pattern of Chrifh's life. And therefore a man muft not leap from his laft night's Surfeit and Bath, and then communicate : but when he hath begun the work of God effectually, and made fome progrefs in repentance, and hath walked fome ftages and periods in the ways of godlinefs, then let him come to him that is to minifter it, and having made known the ftate of his Soul, he is to be admitted : but to receive it into an unhallowed Soul and body, is to receive the duft of the Tabernacle in the waters of jealoufy ; it will make the belly to fwell, and the thigh to rot; it will not convey Chrift to us, but the Devil will enter and dwell there, till with it he re- turns to his dwelling of torment. Remember al- ways that after a great fin or after a habit of fins, a man is not foon made clean ; and no unclean thing muft come to this Feaft. It is not the preparation of two or three days that can render a perfon capa-
360 PREPARATION TO THE C. 4.
ble of this banquet : For in this Feaft all Chrift, and Chrift's paffion, and all his graces, the bleffings and effedis of his fufFerings are conveyed. Nothing can fit us for this, but what can unite us to Chrift, and obtain of him to prefent our needs to his heavenly Father : this Sacrament can no otherwife be cele- brated but upon the fame terms on which we may hope for pardon and Heaven itfelf.
5. When we have this general and indifpenfably necellary preparation, we are to make our Souls more adorned and trimmed up with circumftances of pious adions and fpecial devotions, fetting apart fome por- tion of our time immediately before the day of fo- lemnity, according as our great occalions will permit: and this time is fpecially to be fpent in actions of re- pentance, confeffion of our fins, renewing our pur- pofes of holy living, praying for pardon of our fail- ings, and for thofe graces which may prevent the like fadnefi^es for the time to come, meditation upon the pafilon, upon the infinite love of God exprelfed in fo great myfterious manners of redemption ; and indefinitely in all adts of virtue which may build our Souls up into a Temple fit for the reception of Chrift himfelf and the inhabitation of the holy Spirit.
6. The celebration of the holy Sacrament being the moft folemn prayer, joined with the moft effec- tual inftrument of its acceptance, muft fuppofe us in the love of God and in charity with all the World: and therefore we muft, before every Communion efpecially, remember what differences or jealoufies are between us and any one elfe, and recompofe all difunions, and caufe right underftandings between each other ; offering to fatisfy whom we have in-
^S. lo. HOLT SACRAMENT. 361
jured, and to forgive them who have injured us, without thoughts of refuming the quarrel when the folemnity is over; for that is but to rake the embers in Hght and fantaftic afhes : it muil be quenched, and a holy flame enkindled : no fires muft be at all, but the fires of love and zeal : and the altar of in- cenfe will fend up a fweet perfume, and make atonement for us.
7. When the day of the Feafl is come, lay afide all cares and impertinencies of the World, and re- member that this is thy Soul's day, a day of traffic and intercourfe with Heaven. A rife early in the morning, i. Give God thanks for the approach of fo great a blefiing. 2. Confefs thine own unwor- thinefs to admit fo Divine a Guefl. 3. Then re- member and deplore thy fins which have made thee fo unworthy. 4. Then confefs God's goodnefs and take fan(5tuary there, and upon him place thy hopes. 5. And invite him to thee with renewed ad:s of love, of holy defire, of hatred of his enemy, fin. 6. Make oblation of thyfelf wholly to be difpofed by him, to the obedience of him, to his providence and pofi^eflion, and pray him to enter and dwell there for ever. And after this, with joy and holy fear and the forwardnefs of love addrefs thyfelf to the re- ceiving of /z/w, to whom and by whom and for whom all faith and all hope and all love in the whole Ca- tholic Church, both in Heaven and Earth, is de- figned ; himy whom Kings and Queens and whole Kingdoms are in love with, and count it the greateft honour in the World, that their Crowns and Scep- tres are laid at his holy feet.
8. When the holy man fi:ands at the Table of
362 PREPARATION TO THE C. 4.
blejjing and minifters the right of confecration, then do as the Angels do, who behold, and love, and wonder that the Son of God'fhould become food to the Souls of his fervants; that he who cannot fuffer any change or lejfe7img, fhould be broken into pieces, and enter into the body to fupport and nourifh the Spirit, and yet at the fame time remain in Heaven while he defcends to thee upon Earth ; that he who hath effential felicity fhould become miferable and die for thee, and then give himfelf to thee for ever to redeem thee from lin and mifery ; that by his wounds he fhould procure health to thee, by his af- fronts he fhould entitle thee to glory, by his death he fhould bring thee to life, and by becoming a man he fhould make thee partaker of the Dwi?ie nature. Thefe are fuch glories, that although they are made fo obvious that each eye may behold them, yet they are alfo fo deep that no thought can fathom them; But fo it hath pleafed him to make thefe myfteries to be fenjibky becaufe the excellency and depth of the mercy is not intelligible ; that while we are ra- vifhed and comprehended within the iniinitenefs of fo vaft and myflerious a mercy, yet we may be as fure of it as of that thing we fee and feel and fmell and tafle, but yet it is fo great, that we cannot un- derftand it.
9. Thefe holy myfteries are offered to our fenfes, but not to be placed under our feet ; they are fenfi- ble, but not common : and therefore as the weaknefs of the Elements adds wonder to the excellency of the Sacrament; fo let our reverence and venerable ufages of them add honour to the Elements, and ac- knowledge the glory of the myftery, and the Divi-
S. 10. HOLT SACRAMENr. 363
nity of the mercy. Let us receive the confecrated Elements with all devotion and humility of body and fpirit ; and do this honour to it, that it be the firfl food we eat, and the firft beverage we drink that day, unlefs it be in cafe of ficknefs, or other great neceffity ; and that your body and Soul both be prepared to its reception with abftinence from fecular pleafures, that you may
1 1 1 r n • ^ ~ Difcedite ab ans,
better nave attended raltings and oriels tuiit hefterna gau-
-!-> • r dia nofte Venus.
preparatory prayers, r or 11 ever it be feafonable to obferve the counfel of Saint Paul, that married perfons by confent fhould abftain for a time, that they may attend to folemn Religion, it is now. It was not by Saint Paul nor the after-ages of the Church called a duty fo to do, but it is moft reafonable that the more folemn actions of Religion fhould be attended to without the mixture of any thing that may difcompofe the mind, and make it more fecular or lefs religious.
10. In the ad: of receiving, exercife adts of Faith with much confidence and refignation, believing it not to be common bread and wine, but holy in their ufe, holy in their fignification, holy in their change, and holy in their eifed: : and believe, if thou art a worthy Communicant, thou doft as verily receive Chrifh's body and blood to all effeds and purpofes of the Spirit, as thou dofl receive the bleffed Elements into thy mouth, that thou putteft thy finger to his hand, and thy hand into his fide, ^ . , ^ .
^ •' _ _ Cruci haeremus, langui-
and thy lips to his fontinel of "em fuglmus, et inter ip- , - 1 X 1 • ^' r r 1 • i ^^ Redemptoiis noftri vul-
blood, luckmg Jire rrom nis heart: nera figimus linguam. and yet if thou doft communicate yP'''^»- ^ ^^»« "m- unworthily, thou eateft and drinkefl Chrift to thy
364 RECEIVING THE C. 4.
danger, and death, and deftrucftion. Dlfpute not concerning the fecret of the myftery, and the nicety of the manner of Chrift's prefence : it is fufficient to thee that Chrift fliall be prefent to thy Soul, as an inflrument of grace, as a pledge of the refurredtion, as the earneft of glory and immortality, and a means of many intermedial bleflings, even all fuch as are neceflary for thee, and are in order to thy falvation. And to make all this good to thee, there is nothing neceffary on thy part but a holy life, and a true be- lief of all the fayings of Chrift ; amongfl which, in- definitely aflent to the words of institution, and be- lieve that Chrift in the holy Sacrament gives thee his body and his blood. ' He that believes not this is not a Chriftian. He that believes fo much needs not to inquire further, nor to entangle his faith by difbelieving his fenfe.
1 1 . Fail not this folemnity, according to the cuf- tom of pious and devout people, to make an ofl?ering to God for ufes of Religion and the poor ; according to thy ability. For when Chrift feafts his body, let us alfo feaft our fellow-members who have right to the fame promifes, and are partakers of the fame Sa- crament, and partners of the fame hope, and cared for under the fame providence, and defcend from the fame common parents, and whofe Father God is, and Chrift is their elder brother. If thou chanceft to communicate where this holy cuftom is not ob- ferved publicly, fupply that want by thy private cha- rity ; but offer it to God at his holy Table, at leaft by thy private defigning it there.
12. When you have received, pray and give thanks. Pray for all eftates of men; for they alfo
S. 10. HOLT SACRAMENT. 365
have an intereft in the body of Chrift whereof they are members : and you in conjundtion with Chrift (whom then you have received) are more fit to pray for them in that advantage, and in the celebration of that holy facrifice which then is facramentally re- prefented to God. * Give thanks for the paflion of our deareft Lord : renhember all its parts, and all the inftruments of your Redemption ; and beg of God that by a holy perfeverance in well-doing you may from fhadows pafs on to fubflances, from eat- ing his body to feeing his face, from the Typical, Sacramental and Tranfient, to the Real and Eternal Supper of the Lamb.
1 3 . After the folemnity is done, let Chrifl dwell in your hearts by faith, and love, and obedience, and conformity to his life and death : as you have taken Chrift mto you, fo put Chrift on you, and conform every faculty of your Soul and body to his holy image and perfe6tion. Remember that now Chrift is all one with you ; and therefore when you are to do an action, confider how Chrift did or would do the like, and do you imitate his example, and tran- fcribe his copy, and underftand all his command- ments, and chufe all that he propounded, and defire his promifes, and fear his threatenings, and marry his loves and hatreds, and contrail his friendfhips ; for then you do every day communicate ; efpecially v/hen Chrift thus dwells in you, and you in Chrift, growing up towards aperfeB man in Chriji J ejus,
14. Do not inftantly upon your return from Church return alfo to the world, and fecular thoughts and employments ; but let the remaining parts of that day be like a poji Communion or an after-ojice.
366 RECEIVING THE C. 4.
entertaining your bleiTed Lord with all the carefles and fweetnefs of love and colloquies, and inter- courfes of duty and affection, acquainting him with all your needs, and revealing to him all your fecrets, and opening all your infirmities : and as the affairs of your perfon or employment call you off, fo retire again with often ejaculations and ad:s of entertain- ment to your beloved Gueft.
The effeBs and benefits of worthy Communicati?ig.
When I faid that the facrifice of the crofs which Chrifl offered for all the fins and all the needs of the world is reprefented to God by the Minifter in the Sacrament, and offered up in prayer and Sacramental memory, after the manner that Chrift himfelf inter- cedes for us in Heaven, (fo far as his glorious priefl- hood is imitable by his miniflers on earth) I muft of necefhty alfo mean, that all the benefits of that fa- crifice are then conveyed to all that communicate worthily. But if we defcend to particulars. Then and there the Church is nourifhed in her faith, ftrengthened in her hope, enlarged in her bowels with an increafing charity ! there all the members of Chrifl are joined with each other, and all to Chrift their head ; and we again renew the covenant with God in yefus Chrifl, and God feals his part, and we promife for ours, and Chrift unites both, and the holy Ghoft figns both in the collation of thofe graces which we then pray for and exercife and receive all at once. There our bodies are nouriflied with the figns, and our Souls with the myflery : our bodies receive into them the feed of an immortal nature.
S. lo. HOLT SACRAMENT. 367
and our Souls are joined with him who is the firfl- fruits of the refurred:ion and never can die. And if we deiire any thing elfe and need it, here it is to be prayed for, here to be hoped for, here to be received. Long Hfe and heahh, and recovery from licknefs, and competent fupport and maintenance, and peace and dehverance from our enemies, and content, -and patience, and joy, and fandiified riches, or a cheerful poverty, and liberty, and whatfoever elfe is a bleff- ing, was purchafed for us by Chrifl: in his death and refurred;ion, and in his interceffion in Heaven. And this Sacrament being that to our particulars which the great myfteries are in themfelves, and by delign to all the world, if we receive worthily we fhall re- ceive any of thefe bleffings, according as God fhall choofe for us ; and he will not only choofe with more wifdom, but alfo with more aifeftion, than we can for ourfelves.
After all this, it is advifed by the Guides of Souls, wife men and pious, that all perfons fliould commu- nicate very often, even as often as they can without excufes or delays. Every thing that puts us from fo holy an employment when we are moved to it, being either a iin or an imperfedion, an infirmity or devotion, and an unad:ivenefs of Spirit. All Chriflian people muft come. They indeed that are in the ftate of fin muft not come /oy but yet they muft come. Firft they muft quit their ftate of death, and then partake of the bread of life. They that are at en- mity with their neighbours muft L'Evefque de Geneve come, that is no eXCufe for their introd. a la vie devote.
not coming ; only they mufl not bring their enmity
368 THE HOLT SACRAMENT. C. 4.
along with them, but leave it, and then come. They that have variety of fecular employments muft come ; only they muft leave their fecular thoughts and af- fedlions behind them, and then come and converfe with God. If any man be well grown in grace he muft needs come, becaufe he is excellently difpofed to fo holy a feaft : but he that is but in the infancy of piety had need to come, that fo he may grow in grace. The ftrong muft come, left they become weak ; and the weak, that they may become ftrong. The fick muft come to be cured, the healthful to be preferved. They that have leifure muft come, be- caufe they have no excufe : they that have no leifure muft come hither, that by fo excellent Religion they may fand:ify their bufmefs. The penitent fmners muft come, that they may be juftiiied : and they that arejujiifiedy that they niay be jiijiifiedjiill. They that have fears and great reverence to thefe myfteries, and think no preparation to be fufficient, muft receive, that they may learn how to receive the more wor- thily : and they that have a lefs degree of reverence muft come often to have it heightened : that as thofe Creatures that live amongft the fnows of the Moun- tains turn white with their food and converfationwith fuch perpetual whiteneftes ; fo our Souls maybe tranf- formed into the fimilitude and union with Chrift by our perpetual feeding on him, and converfation, not only in his Courts, but in his very heart, and moft fecret affedions, and incomparable purities.
AdS. I, 2, 3. PRATERS. 369
Prayers for all forts of Men and all necejjities ; relating to the fever al parts of the Virtue of Religion.
A Prayer for the Graces of Faith, Hope, Charity.
OLORD God of infinite mercy, of infinite ex- cellency, who haft fent thy holy Son into the world to redeem us from an intolerable mifery, and to teach us a holy religion, and to forgive us an in- finite debt ; give me thy holy Spirit, that my under- ftanding and all my faculties may be fo refigned to the difcipline and docflrine of my Lord, that I may be prepared in mind and will to die for the teftimony oifefus, and to fufi^er any afflicflion or calamity that {hall offer to hinder my duty, or tempt me to fhame or fin or apoftafy : and let my faith be the parent of a good life, a ftrong fhield to repel the fiery darts of the Devil, and the Author of a holy hope, of modeft defires, of confidence in God, and of a never- failing charity to thee my God, and to all the world ; that I may never have my portion with the unbelievers, or uncharitable and defperate perfons ; but may be fupported by the ftrengths of faith in all temptations, and may be refrefhed with the comforts of a holy hope in all my forrows, and may bear the burthen of the Lord, and the infirmities of my neighbour by the fupport of charity ; that the yoke of fefus may be- come eafy to me, and my love may do all the mira- cles of grace, till from grace it fwell to glory, from earth to heaven, from duty to reward, from the im- perfections of a beginning and little growing love, it may arrive to the confummation of an eternal and never-ceafing charity, through fefus Chrift the Son
2 B
X
370 PRATERS FOR C. 4.
of thy love, the Anchor of our hope, and the Author and finifher of our faith : to whom with thee, O Lord God, Father of Heaven and Earth, and with thy holy Spirit, be all glory, and love, and obedience, and do- minion now and for ever.
ASfs of Love by way of Prayer and Ejaculation ; to be ufed in private.
1 . O Gody thou art my God, early will Ifeek thee : my foul thirfteth for thee, my flejli longethfor thee in a dry andthirfy land where no water is ; To fee thy power and thy glory fo as I have feen thee in the fanBuary. Becaufe thy lovi?ig kindnefs is better than life, my lips fmll praife thee. Pfal. 63. i, &c.
2. / a?n ready not only to be bound, but to die for the name of the Lord fefus. Acfls 21. 13.
3. How amiable are thy tabernacles, thou Lord of Hofts ? My foul longeth, yea even fainteth for the courts of the Lord : my heart and my fleJli crieth out
for the living God. Bleffed are they that dwell in thy houfe, they will fill be praifing thee. Pfal. 84. 1,2,4.
4. O bleifed fefu, thou art worthy of all adoration, and all honour, and all love : Thou art the Wonder- ful, the Counfellor, the mighty God, the Everlafting Father, the Prince of Peace ; of thy government and peace there fhall be no end : thou art the brightnefs of thy Father's glory, the exprefs image of his per- fon, the appointed Fleir of all things. Thou up- holdefl all things by the word of thy power ; Thou didft by thyfelf purge our fins : Thou art fet on the right hand of the Majcfiy on high : Thou art made better than the Angels, thou haft by inheritance ob- tained a more excellent name than they. Thou, O
AdS.i—-^, SEVERAL OCCASIONS. 371
deareft Jefus, art the head of the Church, the be- ginning and the firft-born from the dead: in all things thou haft the pre-eminence, and it pleafed the Father that in thee fhould all fulnefs dwell. Kingdoms are in love with thee : Kings lay their Crowns and Scep- tres at thy feet, and Queens are thy handmaids, and wafh the feet of thy fervants.
A Prayer to be /aid in anyt^AJHSiion, as death of children, ofhujbandor wife, in great poverty, in imprifonment, in a fad and difconfolate fpirit, and in temptations to defpair.
O ETERNAL God, Father of Mercies and God of all comfort, with much mercy look upon the fadnefles and forrows of thy fervant. My lins lie heavy upon me, and prefs me fore, and there is no health in my bones by reafon of thy difpleafure and my fin. The waters are gone over me, and I ftick faft in the deep mire, and my miferies are with- out comfort, becaufe they are punifhments of my lin : and I am fo evil and unworthy a perfon, that though I have great defires, yet I have no difpoiitions or wor- thinefs toward receiving comfort. My fins have caufed my forrow, and my forrow does not cure my fins : and unlefs for thy own fake, and merely becaufe thou art good, thou fhalt pity me and relieve me, I am as much without remedy as now I am without comfort. Lord, pity me ; Lord, let thy grace refrefh my fpirit. Let thy comforts fupport me, thy mercy pardon me, and never let my portion be amongfl hopelefs and accurfed fpirits : for thou art good and gracious ; and I throw myfelf upon thy mercy. Let
372 PRATERS FOR C, 4.
me never let my hold go, and do thou with me what feems good in thy own eyes. I cannot fuffer more than I have deferved : and yet I can need no relief fo great as thy mercy is : for thou art infinitely more merciful than I can be miferable ; and thy mercy which is above all thy own works muft needs be far above all my fin and all my mifery. Dearefi: yefus, let me trufi: in thee for ever, and let me never be confounded. Amen.
Ejaculations and JJiort Meditations to be ufed in time of Sicknefs and Sorrow ; or danger of Death.
HEAR my Prayer, O Lord, and let my cry come unto thee. * Hide not thy face from me in the time of my trouble, incline thine ear unto 77ie when I call : O hear me and that right foon. * For my days are confumed like f moke, and my bones are burnt up as Pfai 102. I 2 ^^ were a fire-brand. * My heart is 3, 4j io- fmitten down and withered like grafs, fo that I forget to eat jny bread: And that becaife of thine indignation and wrath : for thou hafl taken me Pfai. 38. 2, 3, up ^^d cajl jne down. * Thine arrows "i"' ^^- fiick faft in me, and tlmie hand preffeth me fore. There is no health in my flejh becaufe of thy difpleafure, neither is there any reft in my bones by rea- fon of my fin. * My wickedneffes are gone over my head, and are a fore burthen too heavy for me to bear. * But I will confefs my wickedncfs, and be for ry for my fin. * O Lord, rebuke me not in thine indigna- tion, neither chafien me in thy difpleafure. * Lord, be merciful unto me, heal my foul, for I have finned againft thee.
AdS.i—^. SEVERAL OCCASIONS. '};ji
Have mercy upon me, O God, after thy great good- nefs, according to the multitude of thy mercies do away mine offences. * O remember not the fins pfai. 51, i j and offences of my youth : hut according ^^''^'
to thy mercy think thou upon me, O Lord, for thy good- nefs. * Wajh me, thoroughly from my wickednefs : and cleanfe me from my fin. * Make me a clean heart, O God, and renew a right fpirit within me. * Caf me not away from thy pre- fence, from thy all-hallowing and life-giving pre- fence : and take not thy holy Spirit, thy fan6tifying, thy guiding, thy comforting, thy fupporting and con- firming Spirityro/^ me.
O God, thou art my God for ever and ever : thou fhalt be my guide unto death. * Lord, comfort me now that I lie fick upon my bed: make thou my bed in all ray fi chief s . * O deliver my foul from the place of Hell: and do thou receive me. * My heart is dif- quieted within me, and the fear of death is fallen upon me. * Behold thou haji made my days as it were afpan long, and my age is even as nothing in refpedi of thee ; and verily every man living is altogether pfai.48. 14.; 41. 35 vanity. * When thou with rebukes doll t^ J' I. ^l' .t' chaften man for fin, thou makefl his beauty 10, 12, 1 3. to confume away like a moth fretting a garment : every man therefore is but vanity. * And now. Lord, what is my hope ? truly my hope is even in thee. * Hear my prayer, O Lord, and with thine ears confider my call- ing : hold not thy peace at my tears. * Take this plague away from me : I am confume d by the means of thy heavy hand. ^ I am a f ranger with thee and a fojourner, as all my fathers were. * O fpare me a little, that I may recover my Jirength before I go hence
374 PRATERS FOR C. 4.
pfai. 119. 25; and be no 7nore feen. ^ My Soul cleaveth
"^' 3- unto the diiji : O quicken me according
to thy word. * And when the fnares of death com-
pafs me round about, let not the pains of hell take hold
upon ?ne.
AnAB of Faith concerningRefurreBion and the Day of fudgment, to be faid by fick perfons or meditated.
I KNOW that my Redeemer liveth, and that he fliall jland at the latter day upon the earth : and though after my Jkin wor?ns dejlroy this body, yet in my flejh Jloall I fee God : whofn I Jliall fee for my f elf and mine eyes Jhall behold, though my reins be confumed within me. Job 19, 25, ^c.
God fliall come and Jhall not keep filence : there Jhall
go before him a confu77iing fire, and a 7?iiglity tempeft
Jliall be Jlirred up round about hi?n : he
â– 50- 3, 4- jJif^ii c^ii fJig heaven from above, and the
earth, that he may judge his people. * O bleiTed fefu, thou art my Judge and thou art my Advocate : have mercy upon me in the hour of my death, and in the day of judgment. See folin 5. 28. and i TheJJdL 4. 15.
Short Prayers to be faid by fick perfons.
OHOLY Jefus, thou art a merciful High Prieft and touched with the fenfe of our infirmities; thou knoweft the fharpnefs of my ficknefs and the weaknefs of my perfon. The clouds are gathered about me, and thou haft covered me with thy ftorm: My underftanding hath not fuch apprehenfion of things as formerly. Lord, let thy mercy fupport
AdS.i-^i. SEVERAL OCCASIONS. i^j^
me, thy Spirit guide me, and lead me through the valley of this death fafely; that I may pafs it pa- tiently, holily, with perfed: reiignation ; and let me rejoice in the Lord, in the hopes of pardon, in the expectation of glory, in the fenfe of thy mercies, in the refrefliments of thy fpirit, in a vicflory over all temptations.
Thou haft promifed to be with us in tribulation. Lord, my Soul is troubled, and my body is weak, and my hope is in thee, and my enemies are bufy and mighty ; now make good thy holy promife. Now, O holy JefuSi now let thy hand of grace be upon me : reftrain my ghoftly enemies, and give me all forts of fpiritual affiftances. Lord, remember thy fervant in the day when thou bindeffc up thy Jewels.
O take from me all tedioufnefs of Spirit, all im- patiency and unquietnefs : let me poflefs my Soul in patience, and relign my Soul and body into thy hands, as into the hands of a faithful Creator, and a bleffed Redeemer.
O holy Jefuj thou didft die for us ; by thy fad, pungent and intolerable pains which thou enduredjft for me, have pity on me, and eafe my pain, or in- creafe my patience. Lay on me no more than thou fhalt enable me to bear. I have deferved it all and more, and infinitely more. Lord, I am weak and ignorant, timorous and inconftant, and I fear left fomething fhould happen that may difcompofe the ftate of my Soul, that may difpleafe thee : Do what thou wilt with me, fo thou doft but preferve me in thy fear and favour. Thou knoweft that it is my great fear ; but let thy fpirit fecure, that nothing may be able to feparate me from the love of God in
376 PRATERS FOR C. 4.
Je/us Chrift : then fmite me here, that thou mayefh fpare me for ever : and yet, O Lord, fmite me friendly ; for thou knowefl my infirmities. Into thy hands I commend my fpirit, for thou haft re- deemed me, O Lord, thou God of truth. * Come, holy Spirit, help me in this conflid:. Come, Lord jfe/us, come quickly.
Let the Sick man often meditate upon thefe follow- ing promifes and gracious words of God.
My help cometh of the Lord, who preferveth them that are true of heart, Pfal. 7. 11.
And all they that know thy Name will put their trujl in thee : for thou. Lord, haft never failed them that feek thee, Pfal. 9. 10.
O how plentiful is thy goodnefs which thou hafi laid up for them that fear thee, and that thou haf prepared for them that put their truft in thee, even before the fons of men ! Pfal. 31. 21.
Behold, the eye of the Lord is upon them that fear him, and upon them that put their trufl in his mercy, to deliver their fouls from death, Pfal. 33. 17.
T^he Lord is nigh mito them that are of a contrite heart ; and will fave fuch as are of an humble fpirit, Pfal. 34. 17.
Thou, Lord, Jlialt fave both man and beaf : how excellent is thy jnercy, O God I and the children of men fhall put their trufl under the Jliadow of thy wings, Pfal. 36. 7.
They Jljall be fatisfied with the plenteoufnefs of thy houfe : and thou Jlialt give them to drink of thy plea- fur es as out of the rivers, v. 8.
For with thee is the well of life : and in thy light we Jliallfee light, v. 9.
AdS.i—'T^. SEVERAL OCCASIONS. 377
Commit thy way unto the Lord, and put thy truji in him, and he Jh all bring it to pafs, Pfal. 37. 5.
But the fahation of the righteous comet h of the Lord: who is alfo their Jirength in the time of trouble, v. 40.
So that a man /hall fay, verily there is a reward for the righteous : doubt lefs there is a God that judgeth the earth, Pfal. 58. 10.
Blejfed is the man whom thou choofeji and receivef unto thee : he Jhall dwell in thy court, and Jliall be fa- tisfied with the pleafures of thy houfe, even of thy holy temple, Pfal. 65. 4.
They that fow in tears Jhall reap in joy, Pfal. 126.6.
It is written, I will never leave thee nor forfake thee, Heb. 13. 5.
The Prayer of faith Jhall fave the fick ; and the Lord Jliall raife him up : and if he have committed Jins, they Jhall be forgiven him. Jam. 5. 15.
Come and let us return unto the Lord : for he hath torn, and he will heal us ; he hath fmitten, and he will bind us up, Hof. 6.1.
If we fn, we have an Advocate with the Father, fefus ChriJi the righteous ; And he is the propitiation for our fins, i John 2, i, 2.
If we confefs our fins, he is faithful and righteous to forgive us ourfi7is, and to cleanfe us from all unrighte- oufnefs, I John 1.9.
He that forgives Jliall be forgiven, Luke 6, 37.
And this is the confidence that we have in him, that if we ajk any thing according to his will, he heareth us, I John 5. 14.
And ye know that he was fnanifefied to take away our fins, I John 2)- S-
If ye being evil know to give good things to your
1,7^ PRATERS FOR C, 4.
children, how much iriore Jhall your Father which is in Heaven give good things to them that ajk him f Matth. 7. II.
This is a faithful fay i?ig and worthy of all accepta- tion, that fefus Clirifl came into the world to fave fin- ners, i Tim. i. 15. * He that hath given us his Son, how jliould not he with him give us all things elfe ? Rom. 8. 32.
Acfls of Hope to be ufed by fick perfons after a pious life.
I . T AM perfiiaded that neither death, nor life, nor A Angels, nor Principalities, nor powers, nor things prefent, nor things to come, nor height, nor depth, nor any other creature fiall be able to feparate me from the love of God which is in Chrift fefus our Lord, Rom. 8. 38, 39.
2. I have fought a good fight, I have finijhed 7ny courfe, I have kept the faith : Henceforth there is laid up for tne a crown of righteoifnefs, which the Lord the righteous fudge fiall give me at that day ; and not to me only, but unto all them alfo that love his appearing, 2 Tim. 4. 7, 8.
Bleffed be God, even the Father of our Lord fefus Chrifi, the Father of mercies and the God of all com- forts. Who comforts us in all our tribulation, 2 Cor. I. 3, 4.
A Prayer to be f aid in behalf of a fick or dying perfon.
OLORD God, there is no number of thy days nor of thy mercies, and the fms and forrows
AdS.i—2. SEVERAL OCCASIONS. 379
of thy fervant alfo are multiplied. Lord, look upon him with much mercy and pity, forgive him all his fins, comfort his forrows, eafe his pain, fatisfy his doubts, relieve his fears, inflrucfl his ignorances, ftrengthen his underflanding, take from him all dif- orders of fpirit, weaknefs and abufe of fancy. Re- train the malice and power of the fpirits of darknefs ; and fuifer him to be injured neither by his ghoftly enemies, nor his own infirmities ; and let a holy and a juft peace, the peace of God, be within his confcience.
Lord, preferve his fenfes till the laft of his time, ftrengthen his faith, confirm his hope, and give him a never-ceafing charity to thee our God, and to all the world : ftir up in him a great and proportionable contrition for all the evils he hath done, and give him a juft meafure of patience for all he fuifers, give him prudence, memory, and confideration, rightly to ftate the accounts of his Soul ; and do thou re- mind him of all his duty, that when it fhall pleafe thee that his Soul goes out from the prifon of his body, it may be received by Angels, and preferved from the furprife of evil fpirits, and from the horrors and amazements of new and ftrange Regions, and be laid up in the bofom of our Lord, till at the day of thy fecond coming it ihall be re-united to the body, which is now to be laid down in weaknefs and difhonour, but we humbly beg, may then be raifed up with glory and power for ever to live, and to behold the face of God in the glories of the Lord Jefus, who is our hope, our refurred:ion, and our life, the light of our eyes and the joy of our fouls, our blefled and ever-glorious Redeemer. Ame?i.
380 PRATERS FOR C. 4.
Hither the Jick perfons may draw //?, and ufe the aSis of fever al virtues refperfed in the fever al parts of this book, the fever al Litanies, viz. of Repentance, of the PaJJion, and the fngle prayers, according to his prefeni needs.
A Prayer to be faid in a Storm at Sea.
OMY God, thou didft create the Earth and the Sea for thy glory and the ufe of man, and dofl daily fliew wonders in the deep : look upon the danger and fear of thy fervant. My fins have taken hold upon me, and without the fupporting arm of thy mercy I cannot look up ; but my truft is in thee. Do thou, O Lord, rebuke the fea, and make it calm ; for to thee the winds and the fea obey : let not the waters fwallow me up, but let thy Spirit, the Spirit of gentlenefs and mercy, move upon the waters. Be thou reconciled unto thy fervants, and then the face of the waters will be fmooth. I fear that my fins make me, like fonas, the caufe of the tempeft. Cafl out all my fins, and throw not thy fervants away from thy prefence and from the land of the living, into the depths where all things are forgotten. But if it be thy will that we lliall go down into the wa- ters. Lord, receive my Soul into thy holy hands, and preferve it in mercy and fafety till the day of refiii- tution of all things : and be pleafed to unite my death to the death of thy Son, and to accept of it fo united as a punifhment for all my fins, that thou mayeft forget all thine anger, and blot my fins out of thy book, and write my Soul there, for fefus Chrift his fake our dearefi: Lord and mofl mighty Redeemer. Amen.
MS. I— 2. SEVERAL OCCASIONS. 381
Then make an aB of Rejignatton thus :
TO God pertain the ilTues of life and death. It is the Lord, let him do what feemeth good in his own eyes. Thy will be done in earth as it is in Heaven.
Recite Pfalm 107. and 130.
A Form of a Vow to he made in this or the like Danger.
IF the Lord will be gracious and hear the Prayer of his fervant, and bring me fafe to fhore, then I will praife him fecretly and publicly, and pay unto the ufes of charity [or Religion] \then name the fum you defgn for holy ufes.] O my God, my goods are nothing unto thee : I will alfo be thy fervant all the days of my life, and remember this mercy and my prefent purpofes, and live more to God's glory, and with a ftridler duty. xA.nd do thou pleafe to accept this vow as an inftance of my importunity, and the greatnefs of my needs : and be thou gracioufly moved to pity and deliver me. Amen.
This Form alfo may he ufed in praying for a Blefjing on an Enterprife, and may be inflanced in ABions of Devotion as well as of Charity.
o
A Prayer before a fourney.
ALMIGHTY God who filleft all things with thy prefence, and art a God afar off as well as
382 PRATERS FOR C. 4.
near at hand ; thou didft fend thy Angel to blefs yacob in his journey, and didft lead the children of Ifrael through the Red Sea, making it a wall on the right hand and on the left : be pleafed to let thy Angel go out before me and guide me in my jour- ney, preferving me from dangers of robbers, from violence of enemies, and fudden and fad accidents, from falls and errors. And profper my journey to thy glory, and to all my innocent purpofes : and pre- ferve me from all fin, that I may return in peace and holinefs, with thy favour and thy bleffing, and may ferve thee in thankfulnefs and obedience all the days of my pilgrimage ; and at laft bring me to thy coun- try, to the celeftial yerufaleniy there to dwell in thy houfe, and to fing praifes to thee for ever. Amen.
Ad Sed:. 4--] A Prayer to be /aid before the hearing or reading the Word of God.
OHOLY and Eternal fefusy who haft begotten us by thy Word, renewed us by thy Spirit, fed us by thy Sacraments and by the daily miniftry of thy Word, ftill go on to build us up to life eternal. Let thy moft holy Spirit be prefent with me and reft upon me in the reading [or hearing] thy facred Word ; that I may do it humbly, reverently, without prejudice, with a mind ready and defirous to learn and to obey ; that I may be readily furniftied and inftrudled to every good work, and may pradtice all thy holy laws and commandments, to the glory of thy holy name, O holy and eternal Jefus. Amen.
AdS.s— 10. SEVERAL OCCASIONS. 383
Ad^tdi. 5, 9, 10.] A Form of confejjion of Sins and Repentance, to be ufed upon Fajiing-days, or Days of Humiliation ; efpecially in Lent, and before the Holy Sacrajnent.
HAVE mercy upon me, 0 God, after thy great good- nefs ; according to the multitude of thy mercies do away mine offences. For I will confefs my wickednefs and beforryfor my fin. * O my deareft Lord, I am not worthy to be accounted amongft the meaneft of thy fervants ; not worthy to be fuftained by the leaft fragments of thy mercy, but to be fhut out of thy prefence for ever with dogs and unbehevers. But for thy Name's fake J O Lord, be merciful unto my fin, for it is great.
I am the vileft of iinners, and the worft of men ; proud and vain-glorious, impatient of fcorn or of juft reproof; not enduring to be flighted, and yet extremely deferving it : I have been confumed by the polours of humility, and when I have truly called myfelf vicious, I could not endure any man elfe fhould fay fo or think fo. I have been difobedient to my Superiors, churlifh and ungentle in my beha- viour, unchriftian and unmanly. But for thy Name's fake, &c.
O juft and dear God, how can I exped: pity or pardon, who am fo angry and peevifh, with and with- out caufe, envious at good, rejoicing at the evil of my neighbours, negligent of my charge, idle and ufelefs, timorous and bafe, jealous and impudent, ambitious and hard hearted, foft, unmortified and effeminate in my life, indevout in my prayers, with- out fancy or affe(5tion, without attendance to them or
384 PRATERS FOR C. 4.
perfeverance in them ; but paffionate and curious in plealing my appetite of meat and drink and plea- fures, making matter both for fin and ficknefs ? and I have reaped the curfed fruits of fuch improvidence, entertaining indecent and impure thoughts ; and I have brought them forth in indecent and impure a(5lions, and the fpirit of uncleannefs hath entered in, and unhallowed the temple w^hich thou didft confe- crate for the habitation of thy fpirit of love and ho- linefs. But for thy Name' s fake, O Lord, be merciful unto my fin, for it is great.
Thou haft given me a vv^hole life to ferve thee in, and to advance my hopes of heaven : and this pre- cious time I have throv^n away upon my lins and vanities, being improvident of my time and of my talent, and of my grace and my own advantages, re- lifting thy Spirit and quenching him. I have been a great lover of myfelf, and yet ufed many ways to deftroy myfelf. I have purfued my temporal ends with greedinefs and indired: means. I am revengeful and unthankful, forgetting benefits, but not fo foon forgetting injuries, curious and murmuring, a great breaker of promifes. I have not loved my neigh- bour's good, nor advanced it in all things where I could . I have been unlike thee in all things. I am unmerci- ful and unjuft; a fottifli admirer of things below, and carelefs of heaven and the ways that lead thither.
But for thy Name's fake, O Lord, be merciful unto i7iy fm, for it is great.
All my fenfes have been windows to let fin in, and death by fin. Mine eyes have been adulterous and covetous ; mine ears open to flander and de- tra(flion ; my tongue and palate loofe and wanton,
AdS.^~io. SEVERAL OCCASIONS. 385
intemperate, and of foul language, talkative and ly- ing, rafh and malicious, falfe and flattering, irreligi- ous and irreverent, detracting and cenforious ; my hands have been injurious and unclean, my paffions violent and rebellious, my delires impatient and un- reafonable : all my members and all my faculties heve been fervants of fln ; and my very befl ad:ions have more matter of pity than of confidence, being imperfed: in my beft, and intolerable in moft. But for thy Name s fake, O Lord, &c.
Unto this and a far bigger heap of fin I have added alfo the faults of others to my own fcore, by negled:- ing to hinder them to fin in all that I could and ought : but I alfo have encouraged them in fin, have taken off their fears, and hardened their confciences, and tempted them dired;ly, and prevailed in it to my own ruin and theirs, unlefs thy glorious and un- fpeakable mercy hath prevented fo intolerable a ca- lamity.
Lord, I have abufed thy mercy, defpifed thy judg- ments, turned thy grace into wantonnefs. I have been unthankful for thy infinite loving-kindnefs. I have finned and repented, and then finned again, and refolved againfi: it, and prefently broke it ; and then I tied myfelf up with vows, and then was tempted, and then I yielded by little and little, till I was wil- lingly lofi: again, and my vows fell off like cords of vanity.
Miferabk man that I am / who fhall deliver me from this body of fin ?
And yet, O Lord, I have another heap of fins to be unloaded. My fecret fins, O Lord, are innu- merable ; fins I noted not, fins that I willingly neg-
2 c
386 PRATERS FOR C. 4.
ledted, fins that I ad:ed upon wilful ignorance and voluntary mifperfiiafion, fins that I have forgot, and fins which a diligent and a watchful fpirit might have prevented, but I would not. Lord, I am con- founded with the multitude of them, and the horror of their remembrance, though I confider them na- kedly in their dired; appearance, without the defor- mity of their unhandfome and aggravating circum- ftances : but fo drefi^ed they are a fight too ugly, an infiiance of amazement, infinite in degrees, and in- fufi'erable in their load.
And yet thou hafi: fpared me all this while, and hafi: not thrown me into Hell, where I have de- ferved to have been long fince, and even now to have been fhut up to an eternity of torments with infupportable amazement, fearing the revelation of thy Day.
Miferable man that I am ! who Jhall deliver me from this body of Jin ?
Thou Jlialt afzfwer for me, O Lord my God. Thou that pray eft for me, flialt be my fudge.
The Prayer.
THOU haft prepared for me a more healthful forrow : O deny not thy fervant when he begs forrow of thee. Give me a deep contrition for my fins, a hearty detefi:ation and loathing of them, hating them worfe than death with torments. Give me grace entirely, prefently, and for ever to forfake them ; to walk with care and prudence, with fear and watchfulnefs all my days; to do all my duty with diligence and charity, with zeal and a never-
AdS, 5—10. SEVERAL OCCASIONS. 387
fainting fpirit ; to redeem the time, to truft upon thy mercies, to make ufe of all the inftruments of grace, to work out my falvation with fear and trem- bling : that thou mayeft have the glory of pardon- ing all my lins, (and I may reap the fruit of all thy mercies and all thy graces, of thy patience and long-fuffering, even to live a holy life here, and to reign with thee for ever, through Jefus Chrift our Lord. Amen.
AdS^a. 6.
Special devotions to be ufed upon the Lord's-day, and the great Fejiivals of Chrijiians.
In the Morning recite the following form of Thankf- giving ; upon the fpecial Fefivals adding the com- memoration of the fpecial blefjings according to the following Prayers : adding fuch Prayers as you Jhall choofe out of the foregoing Devotions.
2 . Befdes the ordinary and public duties of the day, if you retire into your clofet to read and meditate ^ after you have performed that duty, fay the fong of Saint . Ambrofe commonly called the [Te Deum] or [We praife thee, &c.'\ then add the Prayers for particu- lar graces which are at the end of the former Chap- ter, fuch and as many of them as Jliall fit your prefent needs and affeBions ; ending with the Lord's Prayer. This form of devotion may, for variety, be indifferently ufed at other times.
A form of Thankf giving, with a recital of public and
private bleffings ; to be ifed on Eafter-day, Whit-
funday, Afcenfion-day, and all Sundays of the year :
but the middle part of it may be referved for the
388 PRATERS FOR C. 4.
more Jb/emn Fejiivals, and the other ufed upon the ordinary ; as every man's affeBions or leifure jhall determine.
[I.] EjX Liturgia S. Bajilii magna ex parte.
O ETERNAL EfTence, Lord God, Father Al- mighty, maker of all things in Heaven and Earth ; it is a good thing to give thanks to thee, O Lord, and to pay to thee all reverence, vs^orfhip and devotion from a clean and prepared heart ; and with an humble fpirit to prefent a living and reafonable facrifice to thy Holinefs and Majefty ; for thou haft given unto us the knowledge of thy truth ; and who is able to declare thy greatnefs, and to recount all thy marvellous works which thou haft done in all the generations of the world ?
O Great Lord and Governor of all things. Lord and Creator of all things viiible and invifible, who fitteft upon the throne of thy Glory, and beholdeft the fecrets of the loweft abyfs and darknefs, thou art without beginning, uncircumfcribed, incompre- henfible, unalterable, and feated for ever unmoveable in thy own eftential happinefs and tranquillity: Thou art the Father of our Lord yefus Chrift, who is.
Our Deareft and moft Gracious Saviour, our hope, the Wifdom of the Father, the image of thy Goodnefs, the Word Eternal, and the brightnefs of thy perfon, the power of God from eternal ages, the true light that lighteneth every man that cometh into the World, the Redemption of man, and the Sandlification of our Spirits.
By whom the holy Ghoft defcended upon the Church ; the holy Spirit of truth, the feal of adop-
AdS.b. SEVERAL OCCASIONS. 389
tlon, the earnefl: of the inheritance of the Saints, the firft- fruits of everlaftingfeHcity, the Hfe-giving power, the fountain of fandiification, the comfort of the Church, the eafe of the afflicfled, the fupport of the weak, the wealth of the poor, the teacher of the doubtful, fcrupulous and ignorant, the anchor of the fearful, the infinite reward of all faithful fouls, by whom all reafonable and understanding creatures ferve thee, and fend up a never-ceafing and a never- rejected facrifice of prayer and praifes and adora- tion.
All Angels and Archangels, all Thrones and Do- minions, all Principalities and Powers, the Cheru- bims with many eyes, and the Seraphims covered with wings from the terror and amazement of thy brighteft glory ; thefe and all the powers of Heaven do perpetually fing praifes and never-ceafing Hymns and eternal Anthems to the glory of the eternal God, the Almighty Father of Men and Angels.
Holy is our God : Holy is the Almighty : Holy is the Immortal : Holy, Holy, Holy, Lord God of Sabaoth, Heaven and Earth are full of the Majefty of thy glory. Amen. * With thefe holy and blefi^ed Spirits I alfo thy fervant, O thou great lover of Souls, though I be unworthy to offer praife to fuch a Ma- jefi:y, yet out of my bounden duty humbly offer up my heart and voice to join in this bleffed quire, and confefs the glories of the Lord. * For thou art holy, and of thy greatnefs there is no end ; and in thy juftice and goodnefs thou hafl meafured out to us all thy works.
Thou madeft man out of the earth, and didfl form him after thine own image : thou didfl place him in
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a garden of pleafure, and gaveft him laws of right- eoufnefs to be to him a feed of immortahty.
O t/iat men ivould therefore praife the Lord for his goodnefsy and declare the wojiders that he Jiath done for the chUdren of tiien.
For when man linned and liftened to the whif- pers of a tempting fpirit, and refufed to hear the voice of God, thou didft throw him out from Paradife, and fenteft him to till the Earth ; but yet lefteft not his condition without remedy, but didft provide for him the falvation of a new birth, and by the blood of thy Son didft redeem and pay the price to thine own Juf- tice for thine own creature, left the work of thine own hands ftiould perifli.
O that f?ien would therefore prafe the Lord, &c.
For thou, O Lord, in every age didft fend teftimo- nies from Heaven, bleftings and prophets, and fruit- ful feafons, and preachers of righteoufnefs, and Mira- cles of power and mercy, thou fpakeft by the prophets, and faidft, / will help by one that is mighty ; and in the fulnefs of time fpakeft to us by thy Son, by whom thou didft make both the Worlds, who by the word of his power fuftains all things in Heaven and Earth, who thought it no robbery to be equal to the Father, who being before all time was pleafed to be born in time, to converfe with men, to be incarnate of a holy Virgin : he emptied himfelf of all his glories, took on him the form of a fervant, in all things being made like unto us, in a Soul of paflions and difcourfe, in a Body of humility and forrow, but in all things innocent, and in all things aftlifted ; and fuffered death for us, that we by him might live, and be par- takers of his nature and his glories, of his body and
MS. 6. SEVERAL OCCASIONS. 391
of his Spirit, of the bleffings of Earth, and of im- mortal felicities in Heaven.
O that men would therefore praife the Lord, &c.
For thou, O holy and immortal God, O fweetefl Saviour yefus, wert made under the Law to condemn fin in the flefh ; thou v^ho knoweft no fin wert made fin for us : thou gavefl to us righteous Command- ments, and madeft known to us all thy Father's will : thou didft redeem us from our vain converfation, and from the vanity of Idols, falfe principles and foolifh confidences, and broughteft us to the knowledge of the true and only God and our Father, and hafl made us to thyfelf a peculiar people, of thy own purchafe, a royal Prieflhood, a holy Nation : thou hafl wafhed our Souls in the Laver of Regeneration, the Sacra- ment of Baptifm : thou haft reconciled us by thy Death, juflified us by thy Refurrediion, fan(5tified us by thy Spirit [fending him upon thy Church in vifible forms, and giving him in powers and miracles and mighty figns, and continuing this incomparable fa- vour in gifts and fand;ifying graces, and promifing that he fhall abide with us for ever :] thou haft fed us with thine own broken Body, and given drink to our Souls out of thine own heart, and hafl afcended up on high, and haft overcome all the powers of Death and Hell, and redeemed us from the miferies of a fad eternity ; and fitteft at the right hand of God, making interceflions for us with a never-ceafing charity.
O that men would therefore praife the Lord, &c.
The grave could not hold thee long, O holy and eternal Jefus ; thy body could not fee corruption, neither could thy Soul be left in Hell : thou wert
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free among the dead, and thou brakefl the iron gates of Death, and the bars and chains of the lower pri- fons. Thou broughteft comforts to the Souls of the Patriarchs, who waited for thy coming, who longed for the redemption of Man, and the revelation of thy Day. Abrahajn, IfaaCy and yacob faw thy day, and rejoiced : and when thou didfl arife from thy bed of darknefs, and lefteft the grave-clothes behind thee, and didft put on a robe of glory, (over v^hich for 40 days thou didfl wear a veil) and then enteredil: into a cloud, and then into glory, then the powers of Hell were confounded, then Death loft its power and was fwallowed up into victory ; and though Death is not quite deftroyed, yet it is made harmlefs and without a fting, and the condition of Human Na- ture is made an entrance to eternal glory ; and art become the Prince of Life, the iirft-fruits of the Re- furrediion, the iirft-born from the dead, having made the way plain before our faces, that we may alfo arife again in the Refurrecftion of the lafl day, when thou llialt come again unto us to render to every man ac- cording to his works.
O that men would therefore pralfe the Lord, &c. â– O give thanks unto the Lord, for he is gracious, and his mercy endureth for ever.
O all ye Angels of the Lord, praife ye the Lord : praife him and magnify hijn for ever.
O ye fpirits and fouls of the Righteous, praife ye the Lord: praife him and magnify him for ever.
And now, O Lord God, what fliall I render to thy Divine Majefty for all the benefits thou hafl done unto thy fervant in my perfonal capacity ?
Thou art my Creator and my Father, my Protec-
AdS,6. SEVERAL OCCASIONS. 393
tor and my Guardian, thou haft brought me from my Mother's womb, thou haft told all my joints, and in thy book were all my members written : Thou haft given me a comely body, Chriftian and careful parents, holy education : Thou haft been my guide and my teacher all my days : Thou haft given me ready faculties, an unloofed tongue, a cheerful fpirit, ftraight limbs, a good reputation, and liberty of per- fon, a quiet life, and a tender confcience \^a loving wife or hujbajtd, and hopeful children. '\ Thou wert my hope from my youth, through thee have I been holden up ever lince I was born. Thou haft clothed me and fed me, given me friends and blefted them : given me many days of comfort and health, free from thofe fad infirmities with which many of thy Saints and deareft fervants are afflicfted. Thou haft fent thy Angel to fnatch me from the violence of fire and water, to prevent precipices, fra(fture of bones, to refcue me from thunder and lightning, plague and peftilential difeafes, murder and robbery, violence of chance and enemies, and all the fpirits of darknefs : and in the days of forrow thou haft refrefhed me ; in the deftitution of provifions thou haft taken care of me, and thou haft faid unto me, I will never leave thee nor forfake thee.
I will give thanks unto the Lord with my whole hearty fecretly among the faithful and in the congrega- tion.
Thou, O my deareft Lord and Father, haft taken care of my Soul, haft pitied my miferies, fuftained my infirmities, relieved and inftrudted my ignorances : and though I have broken thy righteous Laws and Comm.andments, run paflionately after vanities, and
394 PRATERS FOR C. 4.
was in love with Death, and was dead in fin, and was expofed to thoufands of temptations, and fell foully, and continued in it, and loved to have it fo, and hated to be reformed ; yet thou didft call me with the checks of confcience, with daily Sermons and precepts of holinefs, with fear and fliame, with bene- fits and the admonitions of thy mofl holy fpirit, by the counfel of my friends, by the example of good per- fons, with holy books and thoufands of excellent arts, and wouldft not fuffer me to perifh in my folly, but didft force me to attend to thy gracious calling, and haft put me into a ftate of repentance, and poffibili- ties of pardon, being infinitely defirous I fhould live, and recover, and make ufe of thy grace, and partake of thy glories.
I will give thanks unto the Lord with my whole heart, fecretly among the faithful and in the congregation. * For falvation belojzgeth unto the Lord, and thy blef- fng is upon thy fervant. But as for me, I will come into thy houfe in the multitude of thy mercies, and in thy fear will I worjliip toward thy holy temple. * For of thee, and in thee, and through and for thee are all things. Blejfed be the name of God from generation to generation. Amen.
A Jhort form of Thank/giving to be f aid upon any fpe-
cial deliverance, as from Child-birth, from Sicknefs,
from Battle, or imminent danger at Sea or Land, &c.
OMOST merciful and gracious God, thou foun- tain of all mercy and bleffing, thou haft opened the hand of thy mercy to fill me with bleflings, and
AdS.6. SEVERAL OCCASIONS. 395
the fweet effects of thy loving kindnefs : thou feedeft us Hke a Shepherd, thou governeft us as a King, thou beareft us in thy arms Uke a Nurfe, thou doft cover us under the fhadow of thy wings and iheher us hke a hen : thou (O deareft Lord) wakefl for us as a Watchman, thou providefl: for us Hke a Hufband, thou lovefl us as a friend, and thinkeft on us per- petually, as a careful mother on her helplefs babe, and art exceeding merciful to all that fear thee. And now, O Lord, thou haft added this great bleffing of deliverance from my late danger, [^/lere name the blejing ;] it was thy hand and the help of thy mercy that relieved me, the waters of afflid;ion had drowned me, and the ftream, had gone over my Soul, if the fpirit of the Lord had not moved upon thefe waters. Thou, O Lord, didft revoke thy angry fentence, which I had deferved, and which was gone out againft me. Unto thee, O Lord, I afcribe the praife and honour of my Redemption. I will be glad and rejoice in thy mercy, for thou haft confidered my trouble, and haft known my Soul in adverfity. As thou haft fpread thy hand upon me for a covering, fo alfo enlarge my heart with thankfulnefs, and fill my mouth with praifes, that my duty and returns to thee may be as great as my needs of mercy are ; and let thy gracious favours and loving kindnefs endure for ever and ever upon thy fervant ; and grant that what thou haft fown in mercy, may fpring up in duty : and let thy grace fo ftrengthen my purpofes, that I may fin no more, left thy threatening return upon me in anger, and thy anger break me into pieces : but let me walk in the light of thy favour, and in the paths of thy Commandments: that I, living
396 PRATERS FOR C. 4.
here to the glory of thy Name, may at laft enter into the glory of my Lord, to fpend a whole eter- nity in giving praife to thy exalted and ever-glorious Name. Amen.
* We praife thee, O God, w^e acknowledge thee to be the Lord. * All the Earth doth worfhip thee the Father Everlafting. * To thee all Angels cry aloud, the Heavens and all the powers therein. * To thee Cherubim and Seraphim continually do cry.
* Holy, Holy, Holy, Lord God of Sabaoth ; * Hea- ven and Earth are full of the Majefly of thy glory.
* The glorious company of the Apoftles praife thee.
* The goodly fellowfhip of the Prophets praife thee.
* The noble Army of Martyrs praife thee. * The holy Church throughout all the world doth acknow- ledge thee, * The Father of an infinite Majefty ;
* Thine honourable, true and only Son ; * Alfo the Holy Ghoft the Comforter. * Thou art the King of glory, O Chrifh : * Thou art the everlafting Son of the Father. * When thou tookeft upon thee to deliver man, thou didft not abhor the Virgin's womb. * When thou hadft overcome the iharp- nefs of death, thou didft open the Kingdom of Hea- ven to all Believers. * Thou litteft at the right hand of God in the glory of the Father. * We be- lieve that thou flialt come to be our Judge. * We therefore pray thee help thy fervants whom thou haft redeemed with thy precious blood. * Make them to be numbered with thy Saints in glory everlafting.
* O Lord, fave thy people, and blefs thine heritage.
* Govern them and lift them up for ever. * Day by day we magnify thee, and we worftiip thy Name ever world without end. * Vouchfafe, O Lord, to keep us this day without lin. * O Lord, have mercy
AdS.6. SEVERAL OCCASIONS. 397
upon us, have mercy upon us. * O Lord, let thy mercy lighten upon us, as our trufl is in thee. * O Lord, in thee have I trufted : let me never be con- founded. Amen.
A Prayer of Thank/giving after the receiving of fome great blefjing, as the birth of an Heir, the fuccefs of an honeft defgn, a viBory, a good harvef, &c.
OLORD God, Father of mercies, the Fountain of comfort and bleffing, of life and peace, of plenty and pardon, who filleft Heaven w^ith thy glory, and Earth with thy goodnefs ; I give thee the moft earneft, mofl humble, and moft enlarged re- turns of my glad and thankful heart, for thou haft refrefhed me with thy comforts, and enlarged me with thy bleffing ; thou haft made my flefh and my bones rejoice : for beiides the bleffings of all man- kind, the bleffings of nature and the bleffings of grace, the fupport of every minute, and the com- forts of every day, thou haft opened thy bofom, and at this time haft poured out an excellent expreffion of thy loving kindnefs \here name the hlej/ing.'\ What am I, O Lord, and what is my Father's houfe, what is the life and what are the capacities of thy fervant, that thou Ihouldeft do this unto me ; * that the great God of Men and Angels ftiould make a fpecial de- cree in Heaven for me, and fend out an Angel of bleffing, and inftead of condemning and ruining me, as I miferably have deferved, to diftinguifti me from many my equals and my betters, by this and many other fpecial ads of grace and favour ?
Praifed be the Lord daily, even the Lord that helpeth us, and poureth his benefits upon us. He
398 PRATERS FOR C. 4.
is our God, even the God of whom cometh falva- tion : God is the Lord by whom we efcape death. Thou haft brought me to great honour, and com- forted me on every fide.
Thou, Lord, haft made me glad through thy works : I will rejoice in giving praife for the opera- tions of thy hands.
O give thanks unto the Lord, and call upon his Name : tell the people what things he hath done.
As for me I will give great thanks unto the Lord, and praife him among the multitude.
BlelTed be the Lord God, even the Lord God of Ifraely which only doth wondrous and gracious things.
And bleffed be the Name of his Majefly for ever : and all the Earth fliall be filled with his Majefty. Amen. Amen.
Glory be to the Father, ^c. As it was in the beginning, ^c.
A Prayer to be /aid on the Feaji of Chrijlmas, or the Birth of our bleffed Saviour fefus Chriji : the fame afo may be f aid upon the FeaJi of the Annunciation and Purification of the B. Virgin Mary.
OHOLY and Almighty God, Father of mercies. Father of our Lord Jefus Chrift, the Son of thy love and eternal mercies, I adore and praife and glorify thy infinite and unfpeakable love and wifdom, who haft fent thy Son from the bofom of felicities to take upon him our nature and our mifery and our guilt, and hafl made the Son of God to become the Son of Man, that we might become the Sons of God,
AdS. 6. SEVERAL OCCASIONS, 399
and partakers of the Divine nature : fince thou haft fo exalted human nature, be pleafed alfo to fand:ify my perfon, that by a conformity to the humiHty and laws and fuiFerings of my deareft Saviour I may be united to his fpirit, and be made all one with the moft Holy "Jefus. Ameii.
O holy and Eternal "Jefus, who didfl pity man- kind lying in his blood and lin and mifery, and didft choofe our fadneffes and forrows, that thou mighteft make us to partake of thy felicities ; let thine eyes pity me, thy hands fupport me, thy holy feet tread down all the difficulties in my way to Heaven : let' me dwell in thy heart, be inflrudted with thy wif- dom, moved by thy affedlions, choofe with thy will, and be clothed with thy righteoufnefs ; that in the day of Judgment I may be found having on thy gar- ments, fealed with thy impreffion ; and that bear- ing upon every faculty and member the character of my elder Brother, I may not be cafl out with ftrangers and unbelievers. Amen.
O Holy and ever-bleifed Spirit, who didft over- fhadow the holy Virgin-Mother of our Lord, and caufedft her to conceive by a miraculous and myf- terious manner; be pleafed to over-fhadow my Soul, and enlighten my fpirit, that I may conceive the holy yefus in my heart, and may bear him in my mind, and may grow up to the fulnefs of the fta- ture of Chrift, to be a perfed: man in Chrift Jefus. Amen.
'To God the Father of our Lord Jefus Chrif, * To the eternal Son that was incarnate and born of a Vir- ' gin, * To the fpirit of the Father and the Son, be all
400 PRATERS FOR C. 4.
honour and glory y worjliip and adorationt now and for ever. Amen.
The fatne Form of Prayer may be ifed upon our own Birth-day y or day of our Baptfm : adding the fol- lowing Prayer.
A Prayer to be f aid upon our Birth-day y or day of Baptifm.
O BLESSED and Eternal God, I give thee praife and glory for thy great mercy to me in caufing me to be born of Chriftian parents, and didft not allot to me a portion with Mifbelievers and Heathen that have not known thee. Thou didft not fuffer me to be ftrangled at the gate of the womb, but thy hand fuftained and brought me to the light of the world, and the illumination of Baptifm, with thy grace preventing my Election, and by an artificial neceffity and holy prevention engaging me to the profeflion and pracftices of Chriftianity. Lord, fince that, I have broken the promifes made in my behalf, and which I confirmed by my after-adl ; I went back from them by an evil life : and yet thou haft ftill continued to me life and time of repentance ; and didft not cut me off in the beginning of my days, and the progrefs of my fins. O Deareft God, par- don the errors and ignorances, the vices and vanities of my youth, and the faults of my more forward years, and let me never more ftain the whitenefs of my Baptifmal robe : and now that by thy grace I ftill perfift in the purpofes of obedience, and do give up my name to Chrift, and glory to be a Difciple of
AdS.6. SEVERAL OCCASIONS. 401
thy inftitution, and a fervant of Jefus, let me never fail of thy grace ; let no root of bitternefs fpring up, and diforder my purpofes, and defile my fpirit. O let my years be fo many degrees of nearer approach to thee : and forfake me not, O God, in my old age, when I am grey-headed ; and when my flrength faileth me, be thou my ftrength and my guide unto death ; that I may reckon my years, and apply my heart unto wifdom ; and at laft, after the fpending a holy and a bleffed life, I may be brought unto a glo- rious eternity, through yefus Chrift our Lord. Amen.
Then add the Form of Thank/giving formerly de- fcribed.
A Prayer to be f aid upon the days of the memory of Apojiles, Martyrs, Sec.
O ETERNAL GOD, to whom do live the fpi- rits of them that depart hence in the Lord, and in whom the Souls of them that be eled:ed, after they be delivered from the burthen of the flefh, be in peace and reft from their labours, and their works follow them, and their memory is blefled ; I blefs and magnify thy holy and ever-glorious Name, for the great grace and bleffing manifefted to thy ApQftles and Martyrs, and other holy perfons, who have glo- rified thy Name in the days of their flefh, and have ferved the intereft of Religion and of thy fervice : and this day we have thy fervant [name the Apojile or Martyr, &c.] in remembrance, whom thou hafl led through the troubles and temptations of this World, and now hafl lodged in the bofom of a cer-
2 D
402 PRATERS FOR C. 4.
tain hope and great beatitude until the day of refti- tutionof all things. BlelTed be the mercy and eter- nal goodnefs of God ; and the memory of all thy Saints is blefled. Teach me to prad:ice their doc- trine, to imitate their lives, following their example, and being united as a part of the fame myftical body by the band of the fame faith, and a holy hope, and a never-ceafing charity. And may it pleafe thee of thy gracious goodnefs fhortly to accomplifh the num- ber of thine ele6t, and to haften thy kingdom, that we, with thy fervant [ * ] and all others departed in the true faith and fear of thy holy Name, may have our perfedl confummation and blifs in body and Soul in thy eternal and everlafting Kingdom. Amen.
A Form of Prayer recording all the parts and myjieries of Chriji's PaJJion, being a fliort hiftory of it : to be ufed efpecially in the week of the PaJ/ion, and before the receiving the bleffed Sacrament.
ALL praife, honour and glory be to the holy and eternal fefus. I adore thee, O bleffed Re- deemer, eternal God, the light of the Gentiles and the glory of Ifrael ; for thou haft done and fuffered for me more than I could wifh, more than I could think of, even all that a loft and a miferable and periftiing fmner could poflibly need.
Thou wert afi^id:ed with thirft and hunger, with heat and cold, with labours and forrows, with hard journeys and reftlefs nights ; and when thou wert contriving all the myfterious and admirable ways of paying our fcores, thou didft fuffer thyfelf to be de- figned to flaughter by thofe for whom in love thou wert ready to die.
AdS. 6. SEVERAL OCCASIONS. 403
What is Man that thou art mindful of him, and the Son of man i that thou thus vifiteft him ?
BleiTed be thy name, O holy Jefus ; for thou wenteft about doing good, working miracles of mercy, healing the fick, comforting the diftreffed, inftrud:- ing the ignorant, railing the dead, enlightening the blind, ftrengthening the lame, ftraightening the crooked, relieving the poor, preaching the Gofpel, and reconciling linners by the mightinefs of thy power, by the wifdom of thy Spirit, by the Word of God, and the merits of thy paffion, thy healthful and bitter PafTion.
Lord, what is Man that thou art mindful of him, &c.
BlefTed be thy name, O holy fefus, who wert con- tent to be confpired againfl by the fews, to be fold by thy fervant for a vile price, and to wafh the feet of him that took money for thy life, and to give to him and to all thy Apoftles thy moft holy Body and Blood, to become a Sacrifice for their fins, even for their betraying and denying thee ; and for all my fins, even for my crucifying thee afrefh, and for fuch fins which I am afhamed to think, but that the great- nefs of my fins magnify the infinitenefs of thy mer- cies, who didfl fo great things for fo vile a perfon.
Lord, what is Man, &c.
BlefTed be thy Name, O holy fefus, who being to depart the world, didfl comfort thy apoftles, pour- ing out into their ears and hearts treafures of ad- mirable difcourfes ; who didfl recommend them to thy Father with a mighty charity, and then didfl enter into the Garden fet with nothing but Briers and forrows, where thou didfl fuffer a mofl unfpeak- able agony, until the fweat flrained through thy
404 PRATERS FOR C. 4.
pure fkin like drops of blood, and there didft figh and groan, and fall flat upon the earth, and pray, and fubmit to the intolerable burthen of thy Father's wrath, which I had deferved and thou fufferedft. Lordy what is Ma?iy &c.
BlelTed be thy name, O holy Jefus, who haft fanc- tified to us all our natural infirmities and paffions, by vouchfafing to be in fear and trembling and fore amazement, by being bound and imprifoned, by being harafied and dragged with cords of violence and rude hands, by being drenched in the brook in the way, by being fought after like a thief, and ufed like a finner, who wert the moft holy and the moll inno- cent, cleaner than an Angel, and brighter than the Morning Star.
Lord, what is Man, &c.
BlefTed be thy name, O holy ye/us, and blefled be thy loving kindnefs and pity by which thou didft negled: thy own forrows, and go to comfort the fad- nefs of thy Difciples, quickening their dulnefs, en- couraging their duty, arming their weaknefs with excellent precepts againft the day of trial. BleiTed be that humility and forrow of thine, who being Lord of the Angels, yet wouldeft need and receive comfort from thy fervant the Angel ; who didft offer thyfelf to thy perfecutors, and madefl: them able to feize thee ; and didft receive the Traitor's kifs, and fufi^er- edft a veil to be thrown over thy holy face, that thy enemies might not prefently be confounded by fo bright a luftre ; and wouldft do a miracle to cure a wound of one of thy fpiteful enemies ; and didft re- prove a zealous fervant in behalf of a malicious ad-
AdS.6. SEVERAL OCCASIONS. 405
verfary ; and then didft go like a Lamb to the flaughter, without noife or violence or refiftance, when thou couldft have commanded millions of An- gels for thy guard and refcue.
Lord, what is Man, &c. BlefTed be thy name, O holy Jefus, and blefled be that holy forrow thou didfl fufFer when thy Difciples fled, and thou wert left alone in the hands of cruel men, who like evening Wolves thirfted for a draught of thy beft blood, and thou wert led to the houfe oi Annas y and there afked enfnaring queftions, and fmitten on the face by him whofe ear thou hadft but lately healed ; and from thence wert dragged to the houfe of CaiaphaSy and there all night didft endure fpittings, affronts, fcorn, contumelies, blows, and in- tolerable infolencies ; and all this for Man, who was thy enemy and the caufe of all thy forrows.
Lord, what is Man, &c. BlefTed be thy Name, O holy Jefus, and bleffed be thy mercy, who when thy fervant Peter denied thee and forfook thee and forfwore thee, didfl look back upon him, and by that gracious and chiding look didft call him back to himfelf and thee ; who wert accufed before the High Prieft, and railed upon, and examined to evil purpofes, and with defigns of blood ; who wert declared guilty of death for fpeaking a mofl neceffary and mofl probable truth ; who wert fent to Pilate and found innocent, and fent to Herod and flill found innocent, and wert arrayed in white, both to declare thy innocence, and yet to deride thy perfon, and wert fent back to Pilate and examined again, and yet nothing but innocence found in thee, and malice
4o6 PRATERS FOR C. 4.
round about thee to devour thy Hfe, which yet thou wert more defirous to lay down for them than they were to take it from thee. Lor J, what is Man, &c. BleiTed be thy Name, O holy Jefus, and bleiTed be that patience and charity by which for our fakes thou wert content to be fmitten with canes, and have that holy face which Angels with joy and wonder do be- hold, be fpit upon, and be defpifed, when compared with Barabhas, and fcourged moft rudely with un- hallowed hands, till the pavement was purpled with that holy blood, and condemned to a fad and fhame- ful, a public and painful death, and arrayed in Scar- let, and crowned with thorns, and Gripped naked, and then clothed, and loaden with the Crofs, and tor- mented with a tablet ftuck with nails at the fringes of thy garment, and bound hard with cords, and dragged moft vilely and moft piteoully till the load was too great, and did fmk thy tender and virginal body to the earth ; and yet didft comfort the weep- ing woman, and didft more pity thy perfecutors than thyfelf, and wert grieved for the miferies oi Jerufa- lem to come forty years after more than for thy pre- fent Paffion. ^
Lord, what is Man, Sec. BleiTed be thy Name, O holy Je/us, and bleiTed be that incomparable fweetnefs and holy forrow which thou fufferedft, when thy holy hands and feet were nailed upon the Crofs, and the Crofs being fet in a hollownefs of the earth did in the fall rend the wounds wider, and there naked and bleeding, fick and faint, wounded and defpifed, didft hang upon the weight of thy wounds three long hours, praying
AdS.(>. SEVERAL OCCASIONS. 407
for thy perfecutors, fatisfying thy Father's wrath, reconciUng the penitent thief, providing for thy holy and affliaed mother, tafting vinegar and gall ; and when the fulnefs of thy fuffering was accomplifhed, didft give thy Soul into the hands of God, and didft defcend to the regions of longing Souls, who waited for the revelation of this thy day in their prifons of hope : and then thy body was transfixed with a fpear, and iflued forth two Sacraments, Water and Blood ; and thy body was compofed to Burial, and dwelt in darknefs three days and three nights.
Lordy what is Man, that thou art mindful of him, and the Son of Man, that thou thus vifiteft him ?
'The Prayer.
THUS, O bleffed Jefu, thou didft finifh thy holy Paffion with pain and anguifh fo great that nothing could be greater than it, except thyfelf and thy own infinite mercy ; and all this for Man, even for me, than whom nothing could be more miferable, thyfelf only excepted, who becameft fo by under- taking our guilt and our punifhment. And now. Lord, who haft done fo much for me, be pleafed only to make it effectual to me, that it may not be ufelefs and loft as to my particular, left I become eternally miferable, and loft to all hopes and pofll- bilities of comfort. All this deferves more love than I have to give : but. Lord, do thou turn me all into love, and all my love into obedience, and let my obe- dience be without interruption, and then I hope thou wilt accept fuch a return as I can make. Make me to be fomething that thou delighteft in, and thou
4o8 PRATERS FOR C. 4.
flialt have all that I am or have from thee, even whatfoever thou makeft fit for thyfelf. Teach me to live wholly for my Saviour ytyi/j-, and to be ready to die for 'Jefus, and to be conformable to his life and fufferings, and to be united to him by infeparable unions, and to own no paflions but what may be fer- vants to 'Jcjus and Difciples of his inflitution. O fweeteft Saviour, clothe my Soul with thy holy robe; hide my fins in thy wounds, and bury them in thy grave ; and let me rife in the life of grace, and abide and grow in it, till I arrive at the Kingdom of Glory. Amen. Our Father, &c.
Ad Se6l. 7, 8, 10.] A Form of Prayer or Intercef-
fion for all FJl ate s of People in the Chrijlian Church.
The parts of which may be added to any other forms :
and the whole office entirely as it lies is proper to be
fiid in our Preparatioii to the Holy Sacrament ^ or
071 the Day of Celebration.
I . For Ourfehes.
OTHOU gracious Father of mercy, Father of our Lord fefus Chrift, have mercy upon thy fervants who bow our heads, and our knees, and our hearts to thee : pardon and forgive us all our fins : give us the grace of holy Repentance, and a flrid: obedience to thy holy Word : ftrengthen us in the inner man with the power of the holy Ghoft for all the parts and duties of our calling and holy living : preferve us for ever in the unity of the holy Catholic Church, and in the integrity of the Chriftian faith.
AdS.y,^. SEVERAL OCCASIONS. 409
and in the love of God and of our neighbours, and in hope of life Eternal. Amen,
2. For the whole Catholic Church.
O holy JefuSy King of the Saints, and Prince of the Catholic Church, preferve thy fpoufe whom thouhadfl purchafed with thy right hand, and redeemed and cleanfed with thy blood ; the whole Catholic Church from one end of the Earth to the other; fhe is founded upon a rock, but planted in the fea. O preferve her fafe from fchifm, herefy and facrilege. Unite all her members with the hands of Faith, Hope and Charity, and an external communion, when it fhall feem good in thine eyes. Let the daily facrifice of prayer and Sacramental thankfgiving never ceafe, but be for ever prefented to thee, and for ever united to the interceffion of her deareft Lord, and for ever prevail for the obtaining for every of its members grace and blefling, pardon and falvation. Amen.
3. For all Chriftian Kings y Princes and Governors.
O King of Kings, and Prince of all the Rulers of the Earth, give thy grace and Spirit to all Chriftian Princes, the fpirit of wifdom and counfel, the fpirit of government and godly fear. Grant unto them to live in peace and honour, that their people may love and fear them, and they may love and fear God. Speak good unto their hearts concerning the Church, that they may be nurfing Fathers to it. Fathers to the Fatherlefs, Judges and Avengers of the caufe of Widows ; that they may be compaffionate to the wants of the poor, and the groans of the opprefTed ; that they may not vex or kill the Lord's people with
4IO PRATERS FOR C. 4.
unjuft or ambitious wars, but may feed the flock of God, and may inquire after and do all things which may promote peace, public honefty and holy Reli- gion ; fo adminiftering things prefent, that they may not fail of the everlafting glories of the World to come, where all thy faithful people fhall reign Kings for ever. Amen,
4. For all the orders of them that minijier about Holy
things.
O thou great Shepherd and Bifliop of our Souls, Holy and Eternal ye/us, give unto thy fervants the Minifters of the Myfteries of Chriftian Religion, the Spirit of prudence and fandlity, faith and charity, confidence and zeal, diligence and watchfulnefs, that they may declare thy will unto the people faithfully, and difpenfe thy Sacraments rightly, and intercede with thee gracioufly and acceptably for thy fervants. Grant, O Lord, that by a holy life and a true belief, by well doing and patient fufFering (when thou fhalt call them to it) they may glorify thee the great lover of Souls, and after a plentiful converfion of finners from the error of their ways, they may fhine like the flars in glory. Amen.
Give unto thy fervants the Bifhops a difcerning Spirit, that they may lay hands fuddenly on no man, but may depute fuch perfons to the Miniftries of Religion who may adorn the Gofpel of God, and whofe lips may preferve knowledge, and fuch who by their good Preaching and Holy Living may ad- vance the fervice of the Lord yefus. Amen,
AdS.j,^. SEVERAL OCCASIONS. 411
5. For our nearejl relatives, as Hujband, Wifey Children, Family, &c.
O God of infinite mercy, let thy loving mercy and companion defcend upon the head of thy fervants [my wife, or hujband, children and family ;] be pleafed to give them health of body and of fpirit, a compe- tent portion of temporals, fo as may with comfort fupport them in their journey to Heaven, preferve them from all evil and fad accidents, defend them in all affaults of their enemies, diredl their perfons and their actions, fandiify their hearts and v^ords and pur- pofes ; that we all may by the bands of obedience and charity be united to our Lord fefus, and always feel- ing thee our merciful and gracious Father, may be- come a holy family, difcharging our whole duty in all our relations ; that we in this life being thy chil- dren by adoption and grace, may be admitted into thy holy family hereafter, forever to ling praifes to thee in the Church of the firft-born, in the family of thy redeemed ones. Amen.
6. For our Parents, our Kindred in the Flejlj, our Friends and BenefaSlors.
O God merciful and gracious, who haft made \my Parents^ my friends and my Benefactors minif- ters of thy mercy and inftruments of Providence to thy fervant, I humbly beg a bleffing to defcend upon the heads of \name the perfons or the relations.^ De- pute thy holy Angels to guard their perfons, thy holy Spirit to guide their Souls, thy Providence to minifter to their neceflities : and let thy grace and mercy preferve them from the bitter pains of eternal death, and bring them to everlafting life through fefus Chrift. Amen.
412 PRATERS FOR C. 4.
7. For all that lie under the Rod of War, Famine, Pejiilence : to be /aid in the Time of Plague y or War, &c.
O Lord God Almighty, thou art our Father, we are thy children : thou art our Redeemer, we thy people purchafed with the price of thy moft preci- ous blood : be pleafed to moderate thy anger towards thy fervants ; let not thy whole difpleafure arife, left we be confumed and brought to nothing. Let health and peace be within our dwellings, let righteoufnefs and holinefs dwell forever in our hearts, and be ex- preffed in all our acftions, and the light of thy coun- tenance be upon us in all our fufferings, that we may delight in the fervice and in the mercies of God for ever. Amen.
O gracious Father and merciful God, if it be thy will, fay unto the deflroying Angel, It is enough : and though we are not better than our brethren who are fmitten with the rod of God, but much worfe, yet may it pleafe thee, even becaufe thou art good, and becaufe we are timorous and finful, not yet fitted for our appearance, to fet thy mark upon our fore- heads, that thy Angel the Minifter of thy juftice may pafs over us and hurt us not : let thy hand cover thy fervants, and hide us in the clefts of the rock, in the wounds of the holy fefus, from the prefent anger that is gone out againft us ; that though we walk through the valley of the fliadow of death, we may fear no evil, and fuffer none : and thofe whom thou haft fmitten with thy rod, fupport with thy flaif, and vifit them with thy mercies and falvation, through fefus Chrift. Amen.
Ad S. J, ^. SEVERAL OCCASIONS. 413
8. For all Women with Child, and for unborn Children.
O Lord God, who art the Father of them that truft in thee, and fliowefl mercy to a thoufand gene- rations of them that fear thee ; have mercy upon all women great with child, [*] be pleafed to give them a joyful and a fafe deliverance : and let thy grace preferve the fruit of their wombs, and condud: them to the holy Sacrament of Baptifm ; that they, being regenerated by thy Spirit, and adopted into thy fa- mily, and the portion and duty of Sons, may live to the glory of God, to the comfort of their parents and friends, to the edification of the Chriftian Common- wealth, and the falvation of their own Souls, through fefus Chrift. Amen.
9. For all EJiates of Men and Women in the Chriftian
Church.
O Holy God, King eternal, out of the infinite ftorehoufes of thy grace and mercy, give unto all Virgins chaftity, and a religious fpirit ; to all perfons dedicated to thee and to Religion, continence and meeknefs, an adiive zeal and an unwearied fpirit ; to all married pairs, faith and holinefs ; to widows and fatherlefs, and all that are opprefi^ed, thy patronage, comfort and defence ; to all Chriftian women, fim- plicity and modefty, humility, chaftity, patience and charity : give unto the poor, to all that are robbed and fpoiled of their goods, a competent fupport, and a contented fpirit, and a treafure in heaven hereafter : give unto prifoners and cap- tives, to them that toil in the mines and row in
414 PRATERS FOR C. 4.
the galleys, flrength of body and of fpirit, liberty, and redemption, comfort and reftitution : to all that travel by land, thy Angel for their guide, and a holy and profperous return : to all that travel by fea, free- dom from Pirates and fhipwreck, and bring them to the Haven where they would be ; to diftrefTed and fcrupulous confciences, to melancholy and difconfo- late perfons, to all that are afflicfted with evil and unclean fpirits, give a light from Heaven, great grace and proportionable comforts, and timely deliverance ; give them patience and relignation ; let their forrows be changed into grace and comfort, and let the ftorm waft them certainly to the regions of reft and glory.
Lord God of mercy, give to thy Martyrs, Con- fefTors, and all thy perfecuted, conftancy and pru- dence, boldnefs and hope, a full faith and a never- failing charity. To all who are condemned to death do thou minifter comfort, a ftrong, a quiet, and a refigned fpirit : take from them the fear of death, and all remaining affedlions to fin, and all imperfec- tions of duty, and caufe them to die full of grace, full of hope. And give to all faithful, and particu- larly to them who have recommended themfelves to the prayers of thy unworthy fervant, a fupply of all their needs temporal and fpiritual, and according to their feveral ftates and neceflities, reft and peace, pardon and refrefhment : and fhow us all a mercy in the day of judgment. Amen.
Give O Lord, to the magiftrates equity, fincerity, courage and prudence, that they may proted: the good, defend Religion, and punifh the wrong doers. Give to the Nobility wifdom, valour and loyalty : to Merchants, juftice and faithfulnefs : to all Artificers
AdS. 7, 8. SEVERAL OCCASIONS. 415
and Labourers, truth and honefty : to our enemies, forgivenefs and brotherly kindnefs.
Preferve to us the Heavens and the Air in health- ful influence and difpolition, the Earth in plenty, the Kingdom in peace and good government, our marriages in peace and fweetnefs and innocence of fociety, thy people from famine and peftilence, our houfes from burning and robbery, our perfons from being burnt alive : from banifhment and prifon, from w^idowhood and deftitution, from violence of pains and paffion, from tempefts and earthquakes, from inundation of waters, from rebellion or invaflon, from impatience and inordinate cares, from tediouf- nefs of fpirit and defpair, from murder and all vio- lent, accurfed and unufual deaths, from the furprife of fudden and violent accidents, from paflionate and unreafonable fears, from all thy wrath, and from all our fins, good Lord, deliver and preferve thy fer- vants for ever. Amen.
Reprefs the violence of all implacable warring and tyrant Nations : bring home unto thy fold all that are gone aftray : call into the Church all flrangers : increafe the number and holinefs of thine own peo- ple ; bring infants to ripenefs of age and reafon : confirm all baptifed people with thy grace and with thy Spirit : inftrud; the novices and new Chriflians : let a great grace and merciful providence bring youthful perfons fafely and holily through the indif- cretions and pafiions and temptations of their younger years : and to thofe whom thou hafi: or fhalt permit to live to the age of a man, give competent fi:rength and wifdom ; take from them covetoufnefs and chur- Ihhnefs, pride and impatience ; fill them full of de-
4i6 PRATERS FOR C. 4.
votion and charity, repentance and fobriety, holy thoughts and longing defires after Heaven and Hea- venly things ; give them a holy and a blefTed death, and to us all a joyful refurred:ion, through yefiis Chrift our Lord. Amen.
Ad Sedl. 10.] The manner of ujingthefe Devotions by Way of Preparation to the receiving the bleffed Sa- crament of the Lord's Supper.
The juji preparation to this holy Feaji conjijiing principally in a holy life^ and confequently in the repeti- tion of the aBs of all virtues, and efpecially of Faith, Repentance, Charity afid Thankfgiving ; to the exercife of thefe four graces, let the perfon that intends to com- municate, in the times fet apart for his preparation and devotion, for the exercife of his Faith recite the prayer or litany of the Pafjion ; for the exercife of Repentance, the form of confefjion of fms with the prayer annexed ; and for the graces of thankfgiving and charity, let him ufe the fpecial forms of prayer above defcribed. Or if a lefs time can be allotted for preparatory devotion, the two fir ft will be the more proper, as containing in them all the perfonal duty of the co7nmunicant. To which upofi the morning of that holy folemnity , let him add
A Prayer of Preparation or Addrefs to the holy Sacrament.
An A5i of Love.
OMOST gracious and eternal God, the helper of the helplefs, the comforter of the comfortlefs, the hope of the afflid:ed, the bread of the hungry.
AdS. lo. SEVERAL OCCASIONS. 417
the drink of the thirfty, and the Saviour of all them that wait upon thee ; I blefs and glorify thy Name, and adore thy goodnefs, and delight in thy love, that thou haft once more given me the opportunity of receiving the greateft favour which I can receive in this World, even the body and blood of my dearefl Saviour. O take from me all affediion to fin or va- nity : let not my affections dwell below, but foar upwards to the element of love, to the feat of God, to the Regions of Glory, and the inheritance of ye/us ; that I may hunger and thirft for the bread of life, and the wine of eled: Souls, and may know no loves but the love of God, and the moft merciful Jefus, Amen.
An AB of Defire.
O bleffed JefuSy thou haft ufed many arts to fave me, thou haft given thy life to redeem me, thy holy Spirit ' to fancflify me, thyfelf for my Example, thy Word for my Rule, thy grace for my guide, the fruit of thy body hanging on the tree of the crofs for the fin of my Soul ; and after all this thou haft fent thy Apoftles and Minifters of falvation to call me, to importune me, to conftrain me to holinefs and peace and felicity. O now come. Lord JefuSy come quickly : my heart is defirous of thy prefence, and thirfty of thy grace, and would fain entertain thee, not as a gueft, but as an inhabitant, as the Lord of all my Faculties. Enter in and take poffefiion, and dwell with me for ever ; that I alfo may dwell in the heart of my deareft Lord, which was opened for me with a fpear and love.
2 E
4i8 PRj^TERS FOR C. 4-
u4n AB of Contrition.
Lord, thou fhalt find my heart full of cares and worldly defires, cheated with love of riches, and neg- le6l of holy things, proud and unmortified, falfe and crafty to deceive itfelf, intricated and entangled with difficult cafes of confcience, with knots which my own wildnefs and inconfideration and impatience have tied and fhuffled together. O my deareft Lord, if thou canft behold fuch an impure feat, behold the place to which thou art invited is full of paffion and prejudice, evil principles and evil habits, peevifh and difobedient, lujftful and intemperate, and full of fad remembrances that I have often provoked to jealoufy and to anger thee my God, my deareft Saviour, him that died for me, him that fuifered torments for me, that is infinitely good to 77ie, and infinitely good and perfedt in himfelf. This, O deareft Saviour, is a fad truth, and I am heartily afhamed, and truly forrow- ful for it, and do deeply hate all my fins, and am full of Indignation againft myfelf for fo unworthy, fo carelefs, fo continued, fo great a folly : and humbly beg of thee to increafe my forrow, and my care, and my hatred againft fin ; and make my love to thee fwell up to a great grace, and then to glory and immenfity.
An A51 of Faith.
This indeed is my condition : But I know, O blefi^ed fefiis, that thou didft take upon thee my na- ture, that thou mighteft fufiTer for my fins, and thou didft fufi'er to deliver me from them and from thy Father's wrath : and I was delivered from this wrath that I might ferve thee in holinefs and righteoufnefs
AdS.io. SEVERAL OCCASIONS. 419
all my days. Lord, I am as fure thou didft the great work of Redemption for me and all mankind, as that I am alive. This is my hope, the ftrength of my fpirit, my joy and my confidence : and do thou never let the fpirit of unbelief enter into me and take me from this Rock. Here I will dwell, for I have a delight therein : Here I will live, and here I defire
to die.
The Petition.
Therefore, O blelTed Jefu, who art my Saviour and my God, whofe body is my food, and thy righte- oufnefs is my robe, thou art the Priefl and the Sa- crifice, the mafter of the feafi: and the feaft itfelf, the Phyfician of my Soul, the light of mine eyes, the purifier of my flains : enter into my heart and cafl out from thence all impurities, all the remains of the old man ; and grant I may partake of this holy Sacrament with much reverence, and holy relifh, and great efFed:, receiving hence the communication of thy holy body and blood, for the eftablifliment of an unreprovable Faith, of an unfeigned Love, foV the fulnefs of wifdom, for the healing my Soul, for the blefiing and prefervation of my body, for the taking out the fting of temporal death, and for the afiTurance of a holy Refurred:ion, for the eje(ftion of all evil from within me, and the fulfilling all thy righteous Commandments, and to procure for me a mercy and a fair reception at the day of Judgment, through thy mercies, O holy and ever-blefi^ed Saviour 'Jefus. Amen.
Here alfo may be added the Prayer after receiving the Clip.
420 PRATERS FOR C, 4.
Ejaculations to be faid before or at the receiving the holy Sacrament.
Li^e as the heart dejireth the water-brooks: fo long-
eth my Soul after thee, O God. My Soul
is athirji for God, yea even for the living
God : when fhall I come before the prefence of God ?
O Lord my God, great are thy wojidrous works
which thou hafi done, like as be alfo thy Pfai. 4.0. 5. y J J
thoughts which are to ufward: and yet there is no man that ordereth them unto thee.
0 fend out thy light and thy truth, that they may
lead me, and bring me unto thy holy hill
ajid to thy dwelling ; And that I may go
tmto the altar of God, even unto the God of fny joy and
gladnefs : and with my heart will I give thanks to thee,
O God my God.
1 will wafli my hands in innocency, O Lord ; andfo
will I go to thine altar : thatlmayjhew the voice of thankfgiving, and tell of all thy wondrous works.
Examine me, O Lord, and prove me, try thou my
reins and my heart. For thy loving-kindnefs is now and
ever before my eyes : and I will walk in thy truth.
Thoufhalt prepare a table before me againfl them that
trouble me : thou haf anointed my head
with oil, and my cup Jljall be full. But
thy loving-kindnefs and mercy JIj all follow me all the days
of my life, a?id I will dwell in the houfe of the Lord for
ever.
This is the bread that cometh down from Heaven, that a man may eat thereof, and not
John 6. 50. ,.
die.
AdS.io. SEVERAL OCCASIONS. 421
Whofo eateth my fieffo and drinketh my blood dwelkth in me and I in him, and hath eternal life , ,
. . , . .,,. John 6. 54, 56.
abiding in him, and I will raife him up at the lajl day.
Lord, whither ff?all we go but to thee f thou haji the words of eternal life.
If any man thirf let liitn come unto me ^ ^ ' •7-37. and drink.
'The bread which we break, is it not the communica- tion of the body of Chriji ? and the cup which we drink, is it not the communica- tion of the blood of Chriji ?
What are thofe wounds in thy hands ? They are tliofe with which I was wounded in the ^ ,
^ . Zech. 13. 6.
houfe of my friends.
Immediately before the receiving, fay. Lord, I am not worthy that thou Jhouldef enter un- der my roof. But do thoufpeak the word only, and thy fervant Jliall be healed.
Lord, open thou my lips, and my mouth fhall fhew thy praife. O God, make fpeed to fave me : O Lord, make hafte to help me.
Come, Lord fefus, come quickly.
After receiving the confecrated and blejfed Bread, fay,
O tafte and fee how gracious the Lord is : blelTed is the man that trufteth in him. * The beafts do lack and fuffer hunger ; but they which feek the Lord fhall want no manner of thing that is good. Lord, what am I, that my Saviour fhould become my food, that the Son of God fhould be the meat of Worms, of dufl and afhes, of a finner, of him that was his enemy ? But this thou hafl done to me, be-
422 PRATERS FOR C. 4.
caufe thou art infinitely good and wonderfully gra- cious, and loveft to blefs every one of us, in turning us from the evil of our ways. Enter into me, blefled ye/us : let no root of bitternefs fpring up in my heart; but be thou Lord of all my faculties. O let me feed on thee by faith, and grow up by the increafe of God to a perfe(fl man in Chrift J ejus. Amen. Lord, I believe, help mine unbelief.
Glory be to God the Father, Son, Sec.
After the receiving the Cup ofBleJing.
It is finiflied. BlefTed be the mercies of God re- vealed to us in yefus Chrift. O blefted and eternal high Prieft, let the facrifice of the Crofs which thou didft once offer for the fins of the whole World, and which thou doft now and always reprefent in Heaven to thy Father by thy never-ceafing intercefHon, and which this day hath been exhibited on thy holy Table Sacramentally, obtain mercy and peace, faith and charity, fafety and eftablifhment to thy holy Church which thou haft founded upon a Rock, the Rock of a holy Faith ; and let not the gates of Hell prevail againft her, nor the enemy of mankind take any Soul out of thy hand, whom thou haft purchafed with thy blood, and fancflified by thy Spirit. Preferve all thy people from Herefy and divifion of fpirit, from fcandal and the fpirit of delufion, from facrilege and hurtful perfecutions. Thou, O bleffed "Jefus, didft die for us : keep me for ever in holy living, from fin and finful fhame, in the communion of thy Church, and thy Church in fafety and grace, in truth and peace unto thy fecond coming. Amen.
Deareft yefu, fince thou art pleafed to enter into
AdS.io, SEVERAL OCCASIONS. 423
me, O be jealous of thy houfe and the place where thine honour dwelleth : fufFer no unclean fpirit or unholy thought to come near thy dwelling, left it defile the ground where thy holy feet have trod. O teach me fo to walk, that I may never difrepute the honour of my Religion, nor ftain the holy robe which thou haft now put upon my Soul, nor break my holy Vows which / have made, and thou haji fealed, nor lofe my right of inheritance, my privilege of being co-heir with 'Jefus, into the hope of which I have now further entered : but be thou pleafed to love me with the love of a Father, and a Brother, and a Huf- band, and a Lord; and make me to ferve thee in the communion of Saints, in receiving the Sacrament, in the practice of all holy virtues, in the imitation of thy life, and conformity to thy fufferings ; that I having now put on the Lord Jefus, may marry his loves and his enmities, may delire his glory, may obey his laws, and be united to his Spirit, and in the day of the Lord I may be found having on the Wed- ding-garment ; and bearing in my body and Soul the marks of the Lord ye/us, that I may enter into the joy of my Lord, and partake of his glories for ever and ever. Amen.
Ejaculations to be ufed any time that day, after the folemnity is ended.
LORD, if I had lived innocently, I could not have deferved to receive the crumbs that fall from thy Table. How great is thy mercy, who haft feafted me with the Bread of Virgins, with the Wine of Angels, with Manna from Heaven !
424 PRATERS, C. 4.
O when fhall I pafs from this dark glafs, from this veil of Sacraments, to the viiion of thy eternal cha- rity ; from eating thy Body, to beholding thy face in thy eternal Kingdom ?
Let not my lins crucify the Lord of life again : Let it never be faid concerning me, The hand of him that hetrayeth j?ie is with 7ne on the Table.
O that I might love thee as well as ever any crea- ture loved thee ! Let me think nothing but thee, de- fire nothing but thee, enjoy nothing but thee.
O Jefus, be a Jeftis unto me. Thou art all things unto me. Let nothing ever pleafe me but what fa- vours of thee and thy miraculous fweetnefs.
BlefTed be the mercies of our Lord, who of God is made unto me Wifdom, and Righteoufnefs, and Sandiification, and Redemption.
He that gloriethy let him glory in the Lord, Amen.
THE END.
Charles Whittingham, Chiiwick,
424
PRATERS,
O when fhall I pafs from this dark glafs, from this veil of Sacraments, to the viiion of thy eternal cha- rity ; from eating thy Body, to beholding thy face in thy eternal Kingdom ?
Let not my lins crucify the Lord of life again : Let it never be faid concerning me, 'The hand of him that betrayeth me is with me on the Table,
O that I might love thee as well as ever any crea- ture loved thee ! Let me think nothing but thee, de- fire nothing but thee, enjoy nothing but thee.
O Jefus, be a Jefiis unto me. Thou art all things unto me. Let nothing ever pleafe me but what fa- vours of thee and thy miraculous fweetnefs.
BleiTed be the mercies of our Lord, who of God is made unto me Wifdom, and Righteoufnefs, and Sandification, and Redemption.
He that glorieth, let him glory in the Lord. Amen.
THE END.
Charles Whittingham, Chifwick.