The rule and exercises of holy living

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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^™.* 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 ^ ^ . . ..■

■* _ 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 ;
" ^ ■ 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.

Bw™"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 '"^'■^' 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 ™^*."'

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
■,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 '" ^^"^'' ^^^™'-

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, ^^"^'^- ^'^■

. .. 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 ^^'''- ^- '■ ^^'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- '■?^"^' ^' 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. ■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
^ ■ '^' '''' 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^-

■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 ■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-

■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 ^™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

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^¥^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 ^ ^"^^^ ' "™"
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 ^ ™-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
■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? o™: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-

■'■ . 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 ■ . 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

■ 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

390 PRATERS FOR C. 4.

a garden of pleafure, and gaveft him laws of right-
eoufnefs to be to him a feed of immortahty.

O 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

392 PRATERS FOR C. 4.

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.
■ 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,