t 
 
 •'  ■■       ■  \    ■ 
 
 LIBRARY 
 
 ^  \  or   THE 
 
 Theological   Seminary, 
 
 PRINCETON,    N.  J. 
 
 Case, ^.S^Srrf^. .Qivjsic  n 
 
 Shelf,        I  X    /  /      Section 
 
 Book,  . N«. 
 
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 V"  A  ►  .  ^ 
 
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O  F 
 
 Laid  down    , .  ^ 
 
 In  a  Plain  and  Familiar  Way, 
 
 For  the  Ufe  of  Ail,  but  efpecially: 
 the  Meanejl  Reader, 
 
 DitiDel)  into  XVII  CDaptrr0; 
 
 One  whereof  being  read  every  Lor£s-Day^ 
 the  Whole  may  be  read  over  Thrice  in  the  Year. 
 
 Nece[lary  for  ail  Fa?/?Hies, 
 
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 for  feveral  Occasions,    j/.. 
 
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T  O    T  H  E 
 
 SELLE 
 
 SIR, 
 
 O  U  needed  not  any  mtercellion  to 
 recommend  this  task  to  me,  which 
 brought  its  invitations  and  rewardwith 
 it,  I  very  willingly  read  over  all  the 
 iheets,  both  of  the  Dffiourfe,  and  the 
 Devotions  annexed,  and  find  great 
 caufe  to  blefs  God  for  both;  not  difcerning  what 
 is  wanting  in  any  part  of  cither,  to  render  it,  with 
 God's  blefling,  moft  fufficient  and  proper  to  the 
 great  end  defigned,  the  fpiritual  fupplies  and  ad- 
 vantages of  all  thofe  that  fhall  be  exercifed  there- 
 in. The  fubjed  matter  of  it  is  indeed  what  the 
 title  undertakes,  The  Whole  Duty  of  MaUy  fct  down 
 in  all  the  branches,  with  thofe  advantages  of  bre- 
 vity and  partitions,  to  invite,  and  fupport^  and 
 engage  the  reader;  that  condelcenfion  to  the  mean- 
 eft  capacities,  but  withal,  that  weight  of  fpiritual 
 argunrcnts,  wherein  the  beft  proficients  will  be 
 glad  to^be  alliftcd ;  that  it  feems  to  me  equally  fit- 
 ted for  both  forts  of  readers,  which  Ihall  bring 
 with  them  a  lincere  defirc  of  their  own  cither  pre- 
 
 A  2  feut 
 
Dr.  Hammond V  Letter. 
 
 fenc  or  future  advantages.     The  Devotion  fart^  in 
 the  conclufion,  is  no  way  inferior,  being  a  feafon- 
 able  aid  to  every  man's  infirmities  ;  and   hath  ex- 
 tended it  felf  very  particularly  to  all  our  principal 
 concernments.    The  Introdu6i'ton  hath  fupplied  the 
 place  of  a  'PrcfacCy  which  you  feem  to  defire  from 
 me,  and  leaves  me  no  more  to  add,  but  rtiy  prayers 
 to  Gody  "  That  the  A  u  t  h  o  k,  who  hath  taken 
 care  to  convey  fo  liberal  an  alms  to  the  Corhait 
 fo  fecretly,  may  not  mils  to  be  rewarded  openly 
 in  the  vifiblc  power  and  benefit  of  this  v*orfc  ofi 
 the  hearts  of  the  whole  nation,  which  was  never 
 in  more  need  of  fach  fupplies  as  are  here  afforded.* 
 That  his  all-fufficient  grace    will  blefs  the  feed 
 fown,  and  give  an  abandant  incrcafe,  is  the  lium- 
 ble  rcquefl  of 
 
 Tour  afjured  Fr'iendy 
 
 March  fK 
 
 H.  Hammond, 
 
 A  PRE- 
 
A 
 
 PREFACE 
 
 TO    THE 
 
 Enfuing  TREATISE; 
 
 SHEWING, 
 
 The  Ncceflity  of  Caring  for  the  SOUL. 
 
 H  E  only  intent  of  this  enfuing  Treatife^ 
 is,  to  be  d.Jhort  ^nA  plain  dne5iion  to  the 
 very  meaneji  Readers^  to  behave  them- 
 felves  fo  in  this  world,  that  they  may  be 
 happy  for  ever  in  the  next.  But  becaufe 
 'tis  in  vain  to  tell  men  their  duty,  till  they  be  perfaaded 
 of  the  necellity  of  performing  it,  Ilhall,  before  1  proceed 
 to  the  ^Particulars  required  of  every  GhriiHan,  endeavour 
 to  win  them  to  iho practice  oi one  genera!  duty  preparatory 
 to  all  the  reit  •  and  that  is,  the  conlideration  and  care  of 
 their  own  Souls  ^  without  which  they  will  never  think 
 themfelves  much  concerned  in  the  other. 
 
 a.  Man^  we  know,  is  made  up  of  two  parts,  a  Body  and 
 a  Soul :  The  Body  only  the  husk  or  fhell  of  the  Sou', 
 a  lump  of  flefli,  fubje6t  to  many  difeafes  and  pains,  while 
 it  lives,  and  at  laft  to  death  it  felf;  and  then  'tis  fo  far 
 from  being  valued,  that  'tis  not  to  be  endur'd  above  ground, 
 but  laid  to  rot  in  the  earth.  Yet  to  this  viler  part  olus  ws 
 perform  a  great  deal  of  care ;  all  the  labour  anci  toil  wc. 
 are  at,  is  to  maintain  that.  But  the  more  precious  part, 
 the  Soaly  is  little  thought  of,  no  care  taken  how  it  fares," 
 but,  as  if  it  were  a  thing  that  nothing  concerned  us,  is  lefc 
 quite  neglected,  never  confider'd  by  us. 
 
 3.  This  carelef/jefs  of  the  Soul  is  the  root  of  al|.tbe(in  wc 
 ^ommit  J  and  thereibre  whofoever  intends  tofct  upoaaChri- 
 
 A  3  ttias, 
 
ii  The    T  R  E  FA  C  E, 
 
 ftian  courfc,  mud,  in  the  firft  place,  amend  that.  To  the 
 doing  whereof  there  needs  no  deep  learning,  or  extraordi- 
 nary parts  j  the  fimpleft  man  living  (that  is  not  a  natural 
 fool)  hath  underftanding  enough  for  it,  if  he  will  but  a(5t:  in 
 this  by  the  fame  rules  of  common  reafon^  whereby  he  pro- 
 ceeds in  his  worldly  bufinefs.  I  will  therefore  now  briefly 
 fet  down  fome  of  thofe  motives  which  ufe  to  flir  up  cur  care 
 of  any  outward  thing,  and  then  apply  them  to  the  Soul. 
 
 4.  There  be  yo«r  things  efpccially  which  ufe  to  awake 
 cur  care,  tht  firji  is,  the  worth  of  the  thing;  tht  fecondy 
 ihc  iififulmfs  of  it  to  us,  when  we  cannot  part  with  it  with- 
 out great  damage  and  m.ifchief ;  the  third^  the  great  danger 
 of  it  \  and  the  fourth^  the  likelihood  that  our  care  will  not 
 be  in  vain,  but  that  it  will  prefer ve  the  thing  cared  for. 
 ^he  Worth  3  For  the  firft,  we  know  our  care  of  any  world- 
 «/•  the  Soul  ly  thing  is  anfwerable  to  the  Worth  of  it  \  what  is 
 of  greateft  price  we  are  moll  watchful  to  preferve,  and  moft 
 fearful  to  lofe :  No  man  locks  up  dung  in  his  cheft,  but  his 
 money,  or  what  he  counts  precious,  he  doth.  Now  in  this 
 refped  the  Soul  defcrves  more  care,  than  all  the  things  in 
 the  world  belides,  for  'tis  infinitely  more  worth ;  firA,  in 
 that  it  is  made  alter  the  image  of  God;  it  was  God  that 
 hreathed  into  man  this  breath  of  Ufe ^  Gen.  ii.  y.  Now  God 
 being  of  the  greatcft  excellency  and  worth,*  the  more  any 
 thing  is  like  him,  the  more  it  is  to  be  valued.  But  'tis  lure 
 that  no  creature  upon  the  earth  is  at  all  like  God^  but  the 
 Soul  of  man ;  and  therefore  nothing  ought  to  have  fo  much 
 of  our  care.  Secondly  y  The  Soul  never  dies.  We  ufe  to  prize 
 things  according  to  their  darahlenefs:  What  is  mcft  lafting 
 is  moft  worth.  N  ow  the  Soul  is  a  thing  that  will  laft  for  ever ;  * 
 When  wealth,  beauty,  ftrcngth,  nay,  cur  very  bodies  them- 
 felves  fade  away,  the  foul  ilLll  continues.  Therefore  in  that 
 refpei^t  alfothc  Soul  is  of  the  grcatefl  worth;  and  then  what 
 llrangc  madnefs  is  it  for  us  to  negled;  them  as  we  do?  We 
 can  fpend  days,  and  weeks,  and  months,  and  years,  nay, 
 our  whole  lives,  in  hunting  aftera  little  wealth  of  this  world 
 which  is  of  no  durance  or  continuance,  and,  in  the  mean 
 time,  let  this  great  durable  treafure,  our  Souls ^  be  ftolen 
 from  us  by  the  devil.  6.  A 
 
Of  the  Neceftty  of  Caring  for  the  Soul.        iii 
 
 6,  A  lecond  motive  to  our  care  of  any  thing  '^^  M^^y  of 
 is  the  ufefulmfs  of  it  to  us,  or  the  great  mif-  ^°fi"S  *^«  -^""Z 
 chief  we  Ihall  have  by  the  kfs  of  it.    Common  rcafon 
 teaches  us  this  in  all  things  of  this  life.    If  our  hairs  fall, 
 \vc  do  not  much  regard  it,  bccaufe  we  can  be  well  enough 
 without  them :  But  if  we  are  in  danger  to  lofc  our  eyes  or 
 limbs,  we  think  all  the  care  we  can  take  little  enough  to 
 prevent  it,  becaufe  we  know  it  will  be  a  great  Mifery.  But 
 certainly  there  is  no  mifery  to  be  compared  to  that  Mifery 
 that  follows  the  lofs  of  the  Soul.    It  is  true,  we  cannot  lofc 
 our  Souls  in  onefenfe,  that  is,  fo  lofe  them,  that  they  ITiall 
 ceafc»to  be ;  but  we  may  lofe  them  in  another,that  we  Ihould 
 wifli  to  lofe  them  even  in  that ;  that  is,  we  may  lofe  that 
 happy  cflate  to  which  they  were  created,  and  plunge  them 
 into  the  extreamell  Mifery :  In  a  word,  we  may  lofe  them  in 
 Jielly  whence  there  is  no  fetching  them  back,  and  fo  they 
 are  loll  for  ever.    Nay,  in  this  confideration  oar  very  ho^ 
 dies  are  concerned,  thofe  darlings  of  ours,  for  which  all 
 our  care  is  laid  out;  for  they  mult  certainly  after  death  be 
 raifed  again,  and  be  joined  again  to  the  boul^  and  take 
 part  with  it  in  whatever  ftate.    If  then  our  care  for  the 
 Body  take  up  all  our  time  and  thoughts,  and  leave  us  none 
 to  bellow  on  the  poor  Soul.,  it  is  fure  the  Soul  will,  for  want 
 ofthac  care,  be  made  for  ever  miferable :  But  it  is  as  fure, 
 that  that  very -60^  mull  befo  too.  And  therefore,  if  you 
 have  any  true  kindnels  to  your  Body^  fhew  it  by  taking 
 care  for  your  Souls.    Think  with  your  felves,  how  you  will 
 be  able  to  endure  everlafting  hurtiings.    If  a  fmall  fpark  of 
 fire  lighting  on  the  leaft  part  of  the  Body,  be  fo  intolerable, 
 what  will  it  be   to  have  the  whole  call  into  the  hottcfl 
 flames?  and  that  not  for  feme  few  hours,  or  days,  but  for 
 ever?  So  that  when  you  have  (pent  many  tboufanis  of 
 years  in  that  unl'peakable  torment,  you  Ihall  be  no  nearer 
 coming  out  of  it,  than  you  were  the  firll  day  you  went  in. 
 Think  of  this,  I  fay,  and  think  this  withal,  thac  this  will 
 certainly  be  the  end  of  negledting  the  Soul'.^  and  thereibrc; 
 afford  it  fome  care,  if  it  be  but  in  pixy  to  the  Bocif.^  that 
 mult  bear  a  part  in  its  Miferies. 
 
 A  4  7  The 
 
The    T  R  t  FA  C  E. 
 
 y.  The  third  motive  to  the  care  ot"  any  thing,  is  its  be- 
 ^heDar^^er  iv^giu  Danger -^  HOW  a  thing  may  be  in  Danger 
 i>e  Soul  is  two  ways :  Firft^  by  enemies  from  without :  This 
 •"'  is  the  cafe  of  the  Jheep^  which  is  ftili  in  danger 
 
 of  being  devoured  by  ivohe^'^  and  we  know  that  makes 
 the  (liepherd  \o  much  the  more  watchful  over  it.  Thus  it 
 is  with  the  Soul,  which  is  in  a  great  deal  of  danger,  in  re- 
 fpe<5i:  of  its  enemies  :  Thofc,  we  know,  are  the  world^  the 
 fi(p^  and  the  devil ^  which  arc  all  fuch  noted  enemies  to 
 it,  th^t  the  very  firil  a6b  we  do  in  behalf  of  our  Sotils^  is 
 to  vow  a  continual  war  againft  them.  This  we  all  do  in 
 our  haptifnr^  and  Whoever  makes  any  truce  with  ?^  of 
 them,  is  talfe,  not  only  to  his  Scul^  but  to  his  vow  alfo  j  be- 
 comes a  forfworn  creature.  A  conlideration  well  worthy 
 our  laying  to  heart.  But  that  we  may  the  better  under- 
 Hand  what  Danger  the  Soul  is  in,  let  U5  a  little  conlidcr  the 
 quality  of  thcfe  enemies. 
 
 8.  In  a  war,  you  know,  there  are  divers  things  that  make 
 fin  enemy  terrible ;  the  firji  is  fiihtilty  and  cunning^  by 
 which  alone  many  vidtorics have  been  won;  and  in  this  re- 
 fpe<S  the  Devil  is  a  dangerous  adverfary ;  he  long  hnce  gave., 
 lufficient  proof  of  hisy?/^/^i//>',in  beguiling  our  firll  parents, 
 who  yet  were  much  wifer  than  we  are  ;  and  therefore  no 
 wonder,  if  he  deceive  and  cheat  us.  Secondly^  The  watch^ 
 fuhejs  and  diligence  of  an  enemy  makes  him  the  more  to 
 be  feared,  and  here  the  Devil  exceeds :  It  is  his  trade  and 
 bufinefs  to  deltroy  us,  and  he  is  no  loiterer  at  it :  He  goes  up 
 auddownfeeking  whomhe  may  devour^  i  Pet.  v.  8.  He  watches 
 all  opportunities  of  advantage  againft  us,  with  fuch  dili- 
 gence, that  he  will  be  fure  never  to  let  any  flip  him.  Thirdly^ 
 An  enemy  near  us  is  more  to  be  feared  than  one  at  a  di^ 
 fiance:  For  it  he  be  far  off,  we  may  have  time  to  arm,  and 
 prepare  our  felves  againft  him ;  but  if  he  be  near,  he  may 
 fteal  on  us  unawares.  And  of  this  fort  is  thzjle(b ;  it  is  an 
 enemy,  at  our  doors,  Ihail  I  fay?  nay,in  our  boloms;  it  is  al- 
 ways near  us,totaice  occalion  ofdoingus  mifchiefs.  Fourth' 
 /y,  the  bafer  and/alfer  an  erjemy  is,  the  more  dangerous.  He 
 that  hides  his  malic^  under  the  Ihew  of  friendlhip,  will  be 
 
 able 
 
Of  the  Necepty  of  Caring  for  the  SoiiL         v 
 
 able  to  do  a  great  deal  the  more  hurt.  And  this  again  is  the 
 ■pcjh^v^\{\<:^^  like  ^oah  to  Abner^  1  Sam.  iii.  ij.  pretends  to 
 jpeak  placably  to  us,  but  wounds  us  to  death ;  'ris  forward 
 to  purvey  lor  pleafures  and  delights  for  us,  and  To  feems 
 very  kind:  but  it  has  a  hook  under  that  hait^  and  if  we  bite 
 at  it,  we  are  loft.  Bifthiy^  The  number  ot  enemies  makes 
 them  more  terrible;  and  the  world  is  a  valt  army  againil  us: 
 There  is  no  ftate  or  condition  in  it,  nay,  fcarcc  a  creature, 
 which  doth  not,  at  fometime  or  other,  iight  againft  the 
 Soul :  The  homars  of  the  world  (eekto  wound  us  hypride^ 
 the  wealthby  covetoiifiefsy  the  pro/per  ity  of  it  tempts  us  to 
 forget  God^  the  adversities  to  murmer  at  him.  Our  very 
 table  becomes  ajnare  to  us,  our  meat  draws  us  to  gluttony^ 
 our  drink  to  drttukemiefs ;  our  company^  nay,  our  nearefi 
 friends^  often  bear  a  part  in  this  war  againft  us,  whilft  either 
 by  their  example,  or  perfualions,  they  entice  us  to  fin. 
 
 p.  Conlider  all  this,  and  then  tell  me,  whether  a  Soul 
 thus  befet^  hath  leifure  to  deep?  Even  Delilah  could  tell 
 iSampfon^  it  was  time  to  awake,  when  the  ^Philijiines  were 
 upon  him.  And  Chrifi  tells  us,  If  the  good  man  of  the  houf^ 
 had  known  in  what  hour  the  thief  would  come^  he  would  have 
 watched^  and  not  have  fuffered  his  houfe  to  be  broken  up^ 
 Mat.  xxiv.  43.  But  we  live  in  the  midft  of  thieves,  and  there- 
 fore muft  look  ibr  them  every  hour ;  and  yet  who  is  there 
 among  uSjthat  hath  that  common  providence  for  this  preci- 
 ous part  of  him,  his  SouJ^  which  he  hath  for  his  houfe,  or  in- 
 deed the  meaneft  thing  that  belongs  to  him?  I  fear  our  Souls 
 may  fay  i"o  to  us,  as  Ghrift  to  his  Difcipiea,  Matt.  xxvi.  40. 
 What!  could  ye  not  watch  with  me  one  hour?  For  I  doubt  ic 
 would  pofe  many  of  us  to  tell  when  we  beftowed  one  honr 
 on  them,  tho'  we  know  them  to  be  continually  belet  with 
 moft  dangerous  enemies.  And  then,  alas!  what  is  like  to  be 
 the  cafe  ofthefe  poor  Souls^  when  their  aaverfarics  bellow  {a 
 much  care  and  diligence  to  dcftroy  them,  and  we  will  afford 
 .none  to  preferve  them?  Surely  the  fame  as  of  a  befiegcd 
 town,  where  no  watch  or  guard  is  kept,  which  is  ceitaia 
 to  fall  a  prey  to  the  enemy.  Conjider  this^  ye  that  for ^^e^ 
 God^  nay,  ye  that  forget  your  felves,  lejUjc  pluck  you  aw.ay^ 
 and  there  be  none  to  deliver  yoUy  Pial.  1,  22.  10  i3ur 
 
VI 
 
 '7he   T  R  E  FAC  E. 
 
 •  lo.  But  I  told  you  there  was  a  fecoud  way  whereby  a 
 thing  may  be  in  danger,  and  that  is,  from  feme  diforder  or 
 dillcmper  within  it  idi.  This  is  often  the  cafe  of  our  bodies ; 
 they  are  not  only  liable  to  outward  violence,  but  thev  are 
 within  thenifelves  lick  and  difeafed.  And  then  we  can  be 
 fenlible  enough  that  they  are  in  danger,  and  need  not  to 
 be  taught  to  leek  out  for  means  to  recover  them.  BuC 
 this  is  alio  the  cafe  of  the  Sotil'-,  we  reckon  thofe  parts  of 
 i'^Q  body  difeafed^  that  do  not  rightly  perform  their  ofjice  \ 
 we  account  it  a  lick  palate  that  taftes  not  aright,  a  licK 
 ftomach  that  digclts  not.  And  thus  it  is  with  the  Souly 
 when  its  parts  do  not  rightly  perform  their  offices. 
 
 J I .  The  parts  of  the  Soul  are  efpecially  theie  three;  The 
 nnderfiandiug^  the  will^  and  the  affeciwns.  And  that  thefe 
 are  difordered,  there  needs  little  proof;  let  any  man  look 
 fcrioully  inro  his  own  heart,  and  confidcr  how  little  it  is 
 he  knows  of  fpiritual  things,  and  then  tell  me,  whether 
 his  iwderjlavding  be  not  dark?  how  much  apter  is  he  to 
 will  c-otl  than  good^  and  then  tell  me,  whether  his  will  be 
 not  crooked?  and  how  ftrong  de fires  he  hath  after  the  plea- 
 fures  ol  lin,  and  what  cold  and  faint  ones  towards  God  and 
 goodrjefs.^  and  then  tell  me,  whether  his  affeBions  be  not 
 difordered  and  rebellious,  even  againft  the  voice  of  his 
 own  reafon  within  him  ?  Now  as  in  bodily  difeafes,  the 
 iirft  ftep  to  the  cure  is  to  know  the  caufe  of  the  Iicknefs; 
 ib  like  wife  here,  it  is  very  neceflary  for  us  to  know  how 
 the  Soul  firfl:  fell  into  this  difeafed  condition  ;  and  that  I 
 Ihall  now  briefly  tell  you. 
 
 ^he  fir(i  1 2.  GOD  created  the  firfl  man  Jdam  without 
 
 Covenant,  fin^  and  endued  his  Soul  with  the  full  knowledge 
 of  his  duty^  and  with  fuch  a  llrength,  that  he  might  if  he 
 would,  perform  all  that  was  required  ol  him.  Having  thus 
 created  him,  he  makes  s.Co'uenjnt  or  Jgrgement  with  him 
 to  this  purpofe.  That  if  he  continued  m  obedience  to  GODy 
 without  committing  lin;  then, /r//,  t\\2itf,rength  oi  Scul^ 
 which  he  then  had,  fhould  be  ll ill  continued  to  him  ;  and 
 fecondlyfXh^t  he  fhould  never  die,  but  be  taken  up  into  Hea- 
 vcD,chere  to  be  happy  for  ever:  But,  on  the  other  lide,  if  he 
 
 committed 
 
of  the  Necejfity  of  Carwg  for  the  Soul.        vii 
 
 committed  lin,  and  difobeyed  Go^,  then  both  he,  and  al  I 
 his  children  after  him  fhould  lofe  that  knowledge,  and  that 
 ferfe^i  ftrengthy  which  enabled  him  to  do  all  that  God 
 required  ol  him ;  ^.ndfecondlyy  Should  be  lubje^t  to  deaths 
 and  not  only  fo,  but  to  eternal  damnation  in  Hell. 
 
 13.  This  was  the  Jgreement  made  with  yldara^  and  all 
 mankind'm him  (which  we  ufually  call  the  Firjl Covenant) 
 upon  which  God  gave  Adam  a  particular  Commandmei/ty 
 which  was  no  more  but  this,  That  he  lliould  not  eat  of  one 
 only  ?y<?^of  that  Garden  wherein  he  had  placed  him.  But 
 he,  by  the  perfualion  of  the  Devil,  eats  of  that  tree,  difobeys 
 God,  and  fo  brings  that  curfe  upon  himfelf,  and  all  his  po- 
 llerity.  And  (o^  by  that  ontjin  of  his,  he  loft  both  the  full 
 knowledge  of  his  duty,  and  the  power  o'l  performing  it :  And 
 we,  being  born  after  \{\siniage^  did  fo  likewile,  and  fo  are 
 become  both  igfwratit  in  dilcerning  what  we  ought  to  do, 
 and  weak  and  unable  to  the  doing  of  it,  having  a  back- 
 wardnels  to  all  good,  and  an  aptnefs  and  readincfs  to  all 
 evil\  like  a  lick  Jiomach^  which  loaths  all  whollom  fijod, 
 and  longs  after  fuch  trafli  as  may  nourilli  the  diieafe. 
 
 14.  And  now  you  fee  where  wc  got  this  ficknefs  of  Soul, 
 and  Iikewife,thatitis  like  to  prove  a  deadly  one  ^  and  there- 
 fore, I  prefume,  I  need  fay  no  more  to  affure  you  our  Souls 
 are  in  danger :  It  is  more  likely  you  will  from  this  defcrip- 
 tion,  think  them  hopelefs;  but  that  you  may  not,  rVom  that 
 conceit,  cxcufe  your  negled;  ol  them,  1  fhall  hafien  to  fliew 
 you  the contrary,by  proceeding  to  ihzfoiirthrvioiwz  ofcare* 
 
 15.  That  jcurth  motive  is  the  likelihood  Th.it  cur  Care 
 that  our  Care  will  not  be  in  val//^  but  that  it  will  not  be  in 
 will  be  a  means  to  prelerve  the  thing  cared     '^'*''^- 
 
 for;  where  this  is  wanting,  it  difl:icartens  our  Care.  A  phy- 
 Jician  leaves  his  patieut^  when  he  ices  him  pall  hope^  as 
 knowing  it  is  then  in  vain  to  give  him  any  thing;  but,  on 
 the  contrary,  when  he  fees  hope  of  recovery,  he  plies  him 
 with  medecines.  Now  in  this  very  refpe(it:  wc  have  a  great 
 deal  of  reafon  to  take  care  of  our  Souls  j  tor  they  are  not 
 fo  lar  gone,  but  they  may  be  recovered ;  nay,  it  is  certain 
 they  will,  if  wc  do  our  parts  towards  it. 
 
 *i6.  For 
 
vm  Toe    "PREFACE. 
 
 1 6.  Fcr  tho*  by  that  fin  oi  Jdam  al!  mankind  were  under 
 the  icntence  of  eternal  condemnacion,  yet  it  pleaiedGod  fo 
 Idr  to  pity  our  mifery,  as  to  give  us  his  Son,  and  in  him  to 
 ftiake  a  new  Covenant  with  uo,  after  we  had  broken  the  firll. 
 17-  This  iSecond  Co'uenant  was  made  with 
 rheSecovd  Jdam^  and  us  in  him,  prefently  after  his  fal!  j 
 Covenant.  ^^^  jg  bj-j^f^y  contained  in  thofe  words,  Gen.  iii. 
 15.  where  God  declares,  That  the  feed  of  the  Woman  pall 
 break  theferpenfs  head  j  and  this  was  made  up,  as  the  Hril 
 was,  of  fonie  mercies  to  be  afforded  by  God,  and  fome 
 duties  to  be  performed  by  us. 
 
 18.  God  therein  promifes  to  fend  his  on^y  Son^  who  is 
 Gcd  equal  with  him.felf,  to  earth,  to  become  Man  Itke  ttnto 
 us  in  all  things^  fin  9?jly  eweyted^  and  he  to  do  tor  us  thofe 
 feveral  things  ; 
 
 19.  firjt^  To  make  known  to  us  the  whole  will  of  his 
 Father-.^  in  the  performance  whereof  we  fhall  be  fure  to  be 
 accepted  and  rewarded  by  him.  And  this  was  one  great 
 part  of  his  bulinefs,  which  he  performed  in  thofe  many 
 lermons  and  precepts  we  find  fer  down  in. the  Gofpel.  And 
 herein  he  is  our 'J^rephet^  it  being  the  work  of  a  prophet  of 
 old,  not  only  to  Joretely  but  to  teach.  Oar  duty  in  this 
 particular  is  to  hearken  diligently  to  him, to  be  mcfl  ready 
 and  delirous  to  learn  that  will  of  God,  which  he  came 
 iroin  Heaven  to  reveal  to  us. 
 
 20.  The  fevof/d  thing  he  was  to  do  for  us,  was  to  fat  is fy 
 GodfoT  our  iins,  not  only  that  one  o'i  yldam^  but  all  the  lins 
 of  all  mankind  that  truly  repent  and  amend ;  and  by  this 
 means  to  obtain  for  us  forgivenefs  of  lins,  the  favour  of 
 God,  and  fo  to  redeem  us  from  Hell  and  eternal  damnation, 
 which  was  the  punilhmentduetoourlin.  Allthi3he  didfor 
 us  by  his  death.  He  offered  up  himfelf  a  Sacrifice  for  they7//J 
 cj  all  thofe  who  heartily  bewail  and  forfake  them.  And  in 
 this  he  is  our  '-'Prieji.,  it  being  the  prisjVs  office  to  offer  Sacri- 
 
 jice  for  the  fins  of  the  people.  Our  duty  in  this  particular  is, 
 i'/V/?,Trulyand  heartily  to  repent  us  ot*  and  forlake  our  fins, 
 vvithout  which  they  will  never  be  forgiven  us,  tho*  Ghrift 
 fe^ive  died.  'Secondlf^  Stedfailly  to  i^eltevej  that  if  we  do  that 
 
 we> 
 
Of  the  Neceffity  of  Car'mgfor  the  Soul.        \x 
 
 we lliall  have  the  benefits  o'tx.h'SiX.  facrafice oi\i\^  all  ouriins, 
 how  manyand  great  foe ver,fhall  be  forgiven  us,and  we  faved 
 from  thofe  eternal  piinilliment.%  which  were  due  unto  us  for 
 them.  Another  part  of  the  prieft*s  office  was  hleffing  and  pray- 
 itj^  for  the  people;  and  this  alfo  Chrill  perlorms  to  us.  It 
 was  his  fpecial  CommiiTion  from  hisFather  to  blefsus,  as  S^, 
 '^eter  tells  us,  JSis  iii.  26.  Godfent  his  Son  'Jcftis  to  hkfs  yotr. 
 And  the  following  words  fhew  wherein  that  blelling  con- 
 fifts,  in  turtufjg  aivay  c'i^ery  ctie  of  you  from  his  Imquity  ." 
 Thofe  means  which  he  has  ufed  for  the  turning  us  from 
 our  lins,  are  to  be  reckoned,  of  all  other,  the  greateit  blef- 
 fings;  and  for  the  other  part,  that  of/)r^_)'///|-,  thathenoc 
 only  performed  on  earth,  but  continues  Itill  to  do  it  in  Hea- 
 ven ;  He  Jits  ojj  the  right  Hand  of  God  ^  and  makes  requedfor 
 its^  Rom.  viii.  34.  Our  duty  herein  is,  not  to  refill  this  un- 
 fpeakable  bleffing  of  his,  but  to  be  willing  to  be  thus  bief- 
 fcd,  in  the  being  ttiriiedfro7n  oar  fins ;  and  not  to  make  void 
 and  fruitlefs  all  his  prayers  and  intercefpons  for  us,  which 
 will  never  prevail  for  us,  whilil  we  continue  in  them. 
 
 21.  The  third  thing  that  Chrifi  was  to  do  for  us,  was  to 
 enable  uSy  or  give  uS'Jirength^  to  do  what  God  requires  of 
 us.  This  he  doth^  fir ft^  by  taking  off  from  the  hardnefs  of 
 the  law  given  to^^^;»,  which  was  never  to  commit  the  lealt. 
 Ijn,  upon  pain  of  damnation ;  and  requiring  of  us  only  an 
 honefi  and  hearty  endeavour  to  do  what  we  are  able  ;  and 
 where  we  fail,  accepting  of  fine  ere  repentance.  Secondly  ^ 
 by  fending  his  Holy  Spirit  into  our  Hearts  to  govern  and 
 rule  us,  to  give  us  llrength  to  overcome  temptations  to  fin, 
 and  to  do  all  that  he  now  under  the  Gofpel  requires  of  us. 
 And  in  this  he  is  our  King  \  it  being  the  office  of  a  King  to 
 govern  and  rule,  and  to  fubdue  enemies.  Our  duty  in  this 
 particular  is,  to  give  up  our  felves  obedient  fubjedits  of  his, 
 to  be  governed  and  ruled  by  him,  to  obey  all  his  laws,  not 
 to  take  part  with  any  rebel ;  that  is,  not  to  cherilh  any  one 
 iin,  but  diligently  to  pray  for  his  grace  to  enable  us  to  fub- 
 due all,  and  then  caretuUy  to  make  ufe  of  it  to  thatpurpofe, 
 
 22.  Lafily^  He  has  purchafed  for  all  that  taithtullyo/?^' 
 him,  2LVi  eternal  glorious  inheritance,  the  kingdom  of  Hea- 
 ven. 
 
Ue  'PREFACE, 
 
 ven,  whether  he  is  gone  before  to  take  pofTeffion  for  us. 
 Our  duty  herein  is  to  be  exceeding  careful,  that  we  for- 
 feit not  our  parts  in  it ;  which  we  Ihall  certainly  do,  if 
 we  continue  impenitent  in  any  fin  :  Secondly^  Not  to  fallen 
 our  affeSiions  on  this  world,  but  to  raife  them,  according 
 to  the  precept  of  the  Apoftle,  Col.  iii.  2.  Set  your  affeBions 
 en  things  above,  and  not  on  things  on  the  earth:  continually 
 longing  to  come  to  the  polfefiion  of  that  bleiTed  inheri- 
 tance ot  ours,  in  comparifon  whereof  all  things  here  be- 
 low fhould  feem  vile  and  mean  to  us. 
 
 23.  This  is  the  Sum  of  xh'sx  fecond  Covenant  we  are  now 
 under,  wherein  you  fee  what  Chrijl  hath  done,  how  he  ex- 
 ecutes thofe  three  great  offices  oIKing,  '^riefl,  and^Prophet  : 
 As  alfo  what  is  required  of  us;  without  our  faithful  per- 
 formance of  which,  all  that  he  hath  donefhall  never  itand 
 us  in  any  Head ;  for  he  will  never  be  a  '^riejj  to  fave  any, 
 who  take  him  not  as  well  for  their  'Prophet  to  teach,  as  their 
 King  to  rule  them  ;  Nay,  if  we  negled:  our  part  of  this 
 Covenant^  our  condition  will  be  yet  worfe  than  if  it  had  ne- 
 ver been  made ;  for  we  Ihall  then  be  to  anfwer,  not  for  the 
 breach  of  law  only,  as  in  the^frZ/jbut  for  the  abufe  of  mercy, 
 which  is  of  all  fins  the  inoft  provoking.  On  the  other  fide, 
 if  we  faithfully  perform  it,  that  is,  fet  our  felves  hear- 
 tily to  the  obeying  of  every  precept  of  Chrift,  not  going  on 
 wilfully  in  anyone  lin,  but  bevvaiiingand  forfaking  whatever 
 we  have  formerly  been  guilty  of,  it  is  then  mofi  certain,  that 
 all  the  fjrementioned  oenefits  of  Ghrill  belong  to  us, 
 
 24.  And  now  you  fee  how  little  reafon  you  have  to  call 
 off  the  care  of  your  Souls,  upon  a  conceit  they  are  pall  cure, 
 for  that  it  is  plain  they  are  not ;  nay ,  certainly,  they  are  in 
 rhit  very  conditon,  which  of  all  others,  makes  them  fit- 
 tcit  for  our  care.  If  they  had  not  been  thus  redeemed  by 
 Chriji,  they  had  been  then  lo  hopelels,  that  care  would 
 have  been  m  vain  ;  on  the  other  lide,  if  his  redemption  had 
 been  fucti,  that  ali  men  Ihould  be  faved  by  it,  though  they 
 live  as  they  liit,  we  ihculd  have  thought  it  needleis  to  take 
 care  for  tncm,  becaule  they  were  fate  without  it.  But  it 
 h^th  plealed  God  io  to  order  it,  that  our  care  muft  be  the 
 
 4*  means, 
 
of  the  Neceffity  of  Caring  for  the  Soul.         xi 
 
 means,  by  which  they  nmll  receive  the  good,  even  of  al^ 
 that  Chriji  hath  done  for  them. 
 
 .25.  And  now,  if  atter  ali  that  God  hath  done  to  fave 
 thele  Souls  oi  ours,  we  will  not  bcflovv  a  little  care  on  them 
 our  felvcs,  we  very  well  dcicrve  to  perilh.  Ifaphy/icia/j 
 Ihouid  undertake  a  patient,  that  were  in  fome  dclpcrate 
 difeale,  and  by  his  skill  bring  him  fo  far  out  of  it,  that  he 
 were  lure  to  recover,  if  he  would  but  take  care  ot  himfelf, 
 and  obferve  thofe  rules  the  phylician  fet  him  •  would  you 
 not  think  that  man  weary  of  his  lite  that  uiould  re.iife  to 
 do  that?  So  certainly  that  man  is  weary  of  his  Soul^  will- 
 fully calls  it  away,  that  will  not  content  to  thole  ealy  con- 
 ditions by  which  he  may  fave  ir. 
 
 26,  You  fee  how  great  kindnefs  God  hath  to  thefe  Souls 
 of  ours  J  the  whole  Trinity,  tather^  Sof/y  and  Holy  Ghqjf^ 
 have  all  done  their  parts  lor  them.    The  Father  gave  his 
 only  Son  ,  thf 'Son  gave  himfelf,  left  his  glory,  and  endu- 
 red the  bitter  death  of  the  crofs,  merely  to  keep  our  Sculs 
 from  perilhing;  the  Holy  Ghoji  is  become,  as  it  were,  our 
 attendant,  waits  upon  us  with  continual  offers  ol  his  grace, 
 to  enable  us  to  do  that  which  may  prelerve  them ;  nay,  he 
 is  fo  delirous  we  Ihouid  accept  thole  offers  of  his,  that  he 
 is  faid  to  be  grieved,  when  we  refufe  them,  Efh.  4, 30.  Now 
 what  greater  difgrace  and  affront  can  we  put  upon  God, 
 than  to  defpile  what  he  thus  values  ?  That  thofe  Souls  of 
 ours,  which  Chrill  thought  worthy  every  drop  of  his  bloody 
 we  Ihould  not  think  worth  any  part  of  our  care?  We  ufc, 
 in  things  of  the  world,  to  rate  them  according  to  the 
 opinion  of  thole  who  are  bell  skilled  in  them :  Now  cer- 
 tainly Gody  who  made  our  Souls,  bell  knows  the  worth  of 
 them  ',  amd  fince  he  prizes  them  fo  high,  let  us  (if  it  be 
 but  in  reverence  to  him)  be  alhamed  to  negled:  them,  efpe- 
 cially  now  that  they  are  in  fo  hopeful  a  condition,  thaC 
 nothing  but  our  own  carelefnefs  can  poffibly  dellroy  them. 
 27.  1  have  now  briefly  gone  over  thole  four  motives  ot 
 care  I  at  firll  propoled,  wnich  are  each  of  them  tuch  as 
 never  milics  to  llir  it  up  towards  the  things  of  this  world ; 
 and  I  have  alfo  ihewed  you,  how  much  more  rcafonable, 
 
 nay, 
 
xii The  TREFACE. 
 
 nay,  neceffary  it  is,  they  fhould  do  the  like  for  ihcSouI: 
 And  now  what  can  I  fay  more,  but  conclude  in  the  word^ 
 of  Ifaiah^  chap.  xlvi.  8.  Remenher  tbis,  4nd  jhew  your 
 fehes  men  j  that  is,  deal  with  your  Sotily  as  your  reafoii 
 teaches  you  to  do  with  all  other  things  that  concern  you: 
 And  fure  this  common  jtiflice  binds  you  to ;  for  the  Soul 
 is  that  which  furnilhes  you  with  that  reafon  which  you  ex- 
 crcife  in  all  your  worldly  buiinefs :  And  Ihall  the  Soul  it- 
 felf  receive  no  benefit  from  that  reafon  which  it  affords 
 you  ?  This  is  as  if  a  majier  of  a  family.,  who  provides  food 
 for  his  fervants,  fhould  hj  them  be  kept  from  eating  any 
 himlclf,  and  fo  remain  the  only  flarved  creature  in  his 
 houfe, 
 
 28.  And  2iS  jtiflice  ties  you  to  this,  fo  mercy  doth  like- 
 wife  :  You  know  the  poor  Soul  will  fall  into  endlefs  and 
 unfpeakable  miferies,  if  you  continue  to  negled:  it ;  and 
 then  it  will  be  too  late  to  conlider  it.  The  laft  refuge 
 you  can  hope  for  is  God's  Mercy ;  but  that  you  have 
 defpifed  and  abufed.  And  with  what  face  can  you,  iri 
 your  greateft  need,  beg  for  his  mercy  to  your  fouls,  when 
 vou  would  not  afford  them  your  ozf;;  ?  No,  not  that  com- 
 mon charity  of  confidering  them,  of  beflowing  a  few  of 
 thofe  idle  hourSy  you  know  not  fcarce  how  to  pafs  away, 
 upon  them  ? 
 
 20.  Lay  this  to  your  hearts;  and,  as  ever  you  hope  for 
 God's  pity,  when  you  mod  want  it,  be  fure  in  time  to  pity 
 your  felves,  b)'  taking  that  due  care  of  ^^our  precious  Souh 
 which  belongs  to  them. 
 
 30.  If  what  hath  been  faid,  have  perfuaded  you  to  this 
 fo  neceffary  a  duty.,  my  next  work  will  be  to  tell  you 
 how  this  cars  muit  be  imployed ;  and  that,  in  a  word, 
 it,  in  ths  doing  of  all  thofe  things  whi^h  tend  to  the  ma- 
 kino-  the  Soul  happy,  which  is  tne  end  of  our  care  :  And 
 what  thofe  are,  I  come  now  to  Ihew  you. 
 
 The 
 
■:^. 
 
 SUNDAY    I. 
 
 Of  the  Duty  t?/  Man  hy  the  Light  of  Nature^ 
 by  the  Light  of  Scripture:  The  three  great 
 Branches  of  Man*  s  Duty  to  God^our  Selves^ 
 our  Neighbour:  Our  Duty  to  God-^  of  Fait  hy 
 the  Tromijesj  of  Ho£e,  of  Love^  of  Fear, 
 of  Truft. 
 
 gj  H  E  Benefits  pnrchafed  for  us 
 by  Chrift^  are  fuch  as  will  un- 
 doubtedly make  the  Soul  hap- 
 py ;  for  eternal  Happinefs  it 
 felf  is  one  of  them  :  But  be- 
 caufe  thefe  benefits  belong  not  to  us.  till  we 
 perform  the  condition  required  of  us,  who- 
 ever defires  the  happinefs  of  his  foul,  muft 
 fet  himfelf  to  the  performing  of  that  condi- 
 tion. What  that  is,  I  have  already  menti- 
 oned in  the  general.  That  it  is  the  hearty^ 
 honefi  endeaiiour  of  obeying  the  "juhole  Will  of 
 God.  But  then  that  will  of  God  containing 
 under  it  many  particulars,  it  is  necefiary  we 
 Ihould  alfo  know  what  thole  are  ;  that  is, 
 what  are  the  feveral  things  that  God  now 
 requires  of  us,  our  performance  whereof  will 
 bring  us  to  everlafting  happinefs,  and  the 
 tiegled  to  endlefs  mifery. 
 
 B  a.  Of 
 
COe  mmit  Dutp  ot  ®an. 
 
 a.  Of  thefe  things  there  are  fome  which 
 God  hath  fo  ftamped  upOfi'Otir  fouls,  that  we 
 naturally  know  them-  that  is,  we  fliould 
 have  known  them  to  be  our  duty,  though 
 we  had  never  been  told  fo  by  the  Scripture. 
 That  this  is  fo,  we  may  fee  by  thofe  Hea- 
 thens, w^ho  having  never  heard  of  either  Old. 
 or  New  Teftament,  do  yet  acknowledge 
 themfelves  bound  to  feme  general  duties,  as 
 to  w^orfhip  God,  to  bejuft,  to  honour  their 
 parents,  and  the  like :  And  as  St.  Tanl  faith, 
 Rom.  ii.  1 5.  Tbe'rr  confdences  do  in  thoje  things 
 iicciife  or  excjife  them :  that  is,  tell  them, 
 whether  they  have  done  what  they  fhould 
 in  thofe  particulars,  or  no. 
 
 3.  Now  tho'  Chrift  hath  brought  great- 
 er light  into  the  world,  yet  he  never  meant 
 by  it  to  put  out  any  of  that  natural  Light,- 
 which  God  hath  fet  up  in  our  fouls:  There-' 
 fore  let  me  here,  by  the  way,  advife  yo<i, 
 not  to  walk  contrary  eVen  to  thiskifer  Lightj 
 1  mean,  not  to  venture  on  any  ol  thcfcacts, 
 vvhich  mere  natural  confeience  will  tell  you 
 are  fms. 
 
 4.  It  Is  juft  matter  of  fadnefs  to  any  Chri^ 
 irian  heart,  to  fee  fome  in  thefe  days,  who 
 profefs  much  of  religion,,  and  yet  live  in  fuch 
 iins,  as  a  mere  Heathen  would  abhor  ;  men, 
 that  pretending  to  higher  degrees  of  light  and 
 holincfs,  than  their  brethren  do,  yet  praclife 
 contrary  to  all  the  rules  of  common  honefty, 
 and  make  it  part  of  their  ehriftian  liberty  lb 
 
 to 
 
The  IJght  of  Serif  ttire^ 
 
 to  do  •  of  whofe  feduccmcnt  it  concerns  all  ^u^Dap 
 that  love  their   fouls  to   beware  :  And   for       ■*•• 
 that  purpofe  let  this  be  laid  as  a  foundation, 
 That  that  religion  or  opinion  cajinot  be  ofGody 
 which  alloi^'s  men  hi  any  wickednefs, 
 
 5.  But  though  we  muft  not  put  out  this 
 light,  which  God  hath  thus  put  into  our  fouls, 
 yet  this  is  not  the  only  way  whereby  God 
 hath  revealed  his  will  *  and  therefore  we  are 
 hot  to  reft  here,  but  proceed  to  the  know- 
 ledge of  thofe  other  things,  which  God  hath 
 by  other  means  revealed, 
 
 6.  The  way  for  us  to  come  to  know  them,  ^,  ,^ ,. 
 is  by   the  Scriptures,  wherein  are  fet  down^/Ar^? 
 thofe  feveral  corhmands   of  God,  which  he'«''^^' 
 hath  given  to  be  the  rule  of  our  duty. 
 
 7.  Of  thofe,  forrle  were  given  before  Chrifi: 
 came  into  the  world  j  fuch  are  thofe  precepts 
 we  find  fcattered  throughout  the  Old  Tefla- 
 ment,  but  efpccially  contained  in  the  Ten 
 Conmiandments,  and  that  excellent  Book  of 
 Dentronomy ;  others  were  given  by  Chrift, 
 who  added  much,  both  to  the  law  implan- 
 ed  in  us  by  nature,  and  that  of  the  Old  Tc- 
 ftament :  and  thofe  you  fliall  find  in  the  New 
 Tettament,  in  the  leveval  precepts  giv^en  by 
 Him  and  his  Apoftles,  but  efpecially  in  that 
 divine  Sermon  on  the  mount,  fet  down  in 
 the  fifth,  fixth,  and  feventh  Chapters  of 
 St.  Matthew's  Gofpcl. 
 
 8.  All  thefe  ftiould  be  feverally  fpoke  to; 
 but  bccaufe  that  would  make  the  difcourfe 
 
 B  2  very 
 
_4 "gj^c  m\)oU  Duty  ot  gjan. 
 
 ^"'^^'''?  very  long,  and  fo  lefs  fit  for  the  meaner  fort 
 of  men,  for  whofe  ufe  alone  it  is  intended,  I 
 choofe  to   proceed  in  another   manner ;   bv 
 famming   up   all  thefe  together,  and  fo,  as 
 plainly  as  I  can,  to  lay  down  what  is  now 
 the  duty  of  every  Chriftian. 
 ^he  ihrei       p.  Xhis  I  find  briefly  contained  in  the  words 
 fZlhcs    oftheApoftle,  Tk,  il  12.  That  we  Jhotild 
 cfwans    ih^e  foberly^  righteoujly^and godly  in  this  fre^ 
 ^^■^'       fenfworld'^  where  the  word  yij^d^r/y  contains 
 OUT  diity  to  our  fehes'^  righieoujly^  om  duty 
 to  our  Neighbour '^  2SiA  godly ^  our  duty  to 
 God.     Thefe  therefore  fhall  be  the  heads  of 
 my  difcourfe,  our   DUTY  to  GOD,  OUR 
 SELVES,  and  our  NEIGHBOUR. 
 i  begin  with  that  to  G^^  ^^^^  being  the  beft 
 ground-work    whereon  to  build   both   the 
 other. 
 Put'^  io         10.  There  are  many  parts  of  our  D  UT  Y 
 GoL         ^-o  GOD:  The  two  chief  are  thefe ;  firft, 
 To  acknowledge  him   to  be  God  ;  fecondly. 
 To  have  no  other.     Under  thefe  are  contain- 
 ed all  thofe  particulars,  which  make  up  our 
 ^vhole  Duty  to  God  j  which  Ihall  be  ftiewed 
 in  their  order. 
 Jdrxpjj-        1 1.  To  acknowledge  him  to  be  God,  is  to 
 %tmJohe  believe  him  to  be  an  infinite  glorious  Spirit, 
 ^'^''         that  was  from  everlafling,  without  beginning, 
 and  fhall  be   to  everlafting,  without   end  ; 
 that  he  is   our  Creator,  Redeemer,  San£li- 
 fier.  Father,  Son,  and  Holy  Ghof!:,  one  God 
 blelTcd  for  ever  j  that  he  is  fubjed  to  no  al- 
 teration 
 
Ihe  Light  of  Scripture. 
 
 tcration,  but  is  unchangeable ;  that  he  is  no  S'""^^^ 
 bodily  lubftance,  fach  as  our  eyes  may  be- 
 hold, hut  fpiritual  and  invifible,  whom  no 
 man  bathfeeu,  or  can  feCy  as  the  Apoftle  tells 
 us,  I  Ttm.  vi.  1 6.  That  he  is  infinitely  great 
 and  excellent,  beyond  all  that  our  wit  or 
 conceit  can  imagine  :  That  he  hath  received 
 his  being  from  none,  and  gives  being  to  all 
 things. 
 
 I  z.  All  this  we  are  to  believe  of  him  in  re- 
 gard of  his  ciTence  and  being :  But  befides  this, 
 he  is  fet  forth  to  us  in  the  Scripture  by  feveral 
 excellencies^  as  that  he  is  of  infinite  goodnefs, 
 and  mercy,  truth,  jufticc,  wifdom,  power, 
 all-fufficiency,  majefty  ;  that  he  difpofes  and 
 governs  all  things  by  his  Providence ;  that 
 he  knows  all  things,  and  is  prefent  in  all  pla- 
 ces :  Theieare  by  divines  called  the  attributes 
 of  God,  and  all  thefe  sve  muft  undoubtedly 
 acknowledge;  that  is,  we  muft  firmly  be- 
 lieve all  thefe  divine  excellencies  to  be  in 
 God,  and  that  in  the  greateft  degree ;  and  ^o^ 
 that  they  can  never  ceafe  to  be  in  him ;  He 
 can  never  be  other  than  inpiitely  goody  mer* 
 ciful^  triiey  <^c. 
 
 13.  But  the  acknowledging  him  for  our 
 God  lignifies  yet  more  than  this ;  it  means, 
 that  we  fhould  perfbrni  to  him  all  thofe  fe- 
 veral parts  of  duty,  which  belong  from  a 
 creature  to  his  God :  What  thofe  are  I  am. 
 qow  to  tell  you. 
 
 B  3  14.  Th$ 
 
CDe  mMt  2Dutp  of  ^an. 
 
 ^vmap  14,  The  firft  is  FAITH,  or  Belief,  not 
 *•  only  that  forementioned  of  his  eflence  and  at- 
 tributes, but  of  his  Word  ;  the  believing  moll 
 firmly  that  all  that  he  faith  is  perfectly  true. 
 This  neceffarily  arifes  from  that  attribute,  his 
 truth  •  it  being  natural  for  us  to  believe  what- 
 foever  is  faid  of  one  of  whofe  truth  we  are 
 confident.  Now  the  Holy  Scriptures  being 
 the  Word  of  God,  we  are  therefore  to  con- 
 clude, that  all  that  is  contained  in  them  is 
 moft  true. 
 
 OfHsJf-  15.  The  things  contained  in  them  are  of 
 frmatms.  j-j^^f^  f^^^  ^^^^^  .  £j.^  Affirmations,  fuch  are 
 
 all  the  fliories  of  the  Bible,  when  it  is  faid 
 fuch  and  fuch  things  came  fo  and  fo  to  pafs, 
 Chrift  was  born  of  a  virgin,  was  laid  in  a  man- 
 ger, t£c.  And  fuch  alio  are  many  points  of 
 doctrine;  as.  That  there  are  Three  Perfbns 
 in  t\\t  Godhead  \  That  Chrift  is  the  Son  of 
 God^  and  the  iiice.  All  things  of  this  fort 
 thus  delivered  in  Scripture  we  are  to  believe 
 moll  true.  And  not  only  fo,  but  becaufe 
 they  are  all  written  for  our  inllrudion,  wc 
 are  to  conlider  them  for  that  purpofe,  that  is, 
 by  them  to  lay  that  foundation  of  Chriftian 
 knowledge,  on  which  we  may  build  a  Chri- 
 ftian life. 
 ^  ,16.  The  lecond  Ibrt  of  things  contained  in 
 the  bcripture,  are  the  Commands,  that  is,  the 
 fcveral  things  enjoined  us  by  God  to  perform  ^ 
 thefe  we  are  to  believe  to  come  from  him,  and 
 to  be  moll  iuft  and  fit  for  him  to  command  : 
 
 But 
 
Of   Faith.  7 
 
 But  then  this  belief  muft  bring  forth  obedi-  £>«J^^a? 
 €nre,  that    what   we  believe  thus  fit  to  be 
 done,  be  indeed  done  by  us ;  otherwife  our 
 belief  that  they  come  from  him,  ferves  but 
 to  make  us  more  inexcufable. 
 
 1 7.  Thirdly,The  Scripture  contains  Threat- t/t-m^ 
 nings;  many  texts  there  are  which  threaten  "'"5* 
 to  them  that  go  on  in  their  fins,  the  wrath  of 
 God ;  and  under  that  are  contained  all  the  pu- 
 nifhments  and  miferies  of  this  life,  both  Ipi- 
 ritual  and  temporal,  and  everlafting  deftru- 
 £lion  in  the  life  to  come.  Now  we  are  moft 
 ftedfaftly  to  believe,  that  thefc  are  God's 
 Threats,  and  that  they  will  certainly  be  per- 
 formed to  every  impenitent  (inner.     But  then 
 
 the  ufe  we  are  to  make  of  this  belief,  is  to 
 kcv'p  from  thcfe  fins  to  which  this  dilirudi- 
 on  is  threatned  •  otherwife  our  belief  adds  to 
 our  guilt,  that  will  wifuUy  go  on  infpite  of 
 thofc  Threatnings. 
 
 1 8.  Fourthly,  The  Scripture  contains  Pro-  Pycmifet. 
 mifes,  and   thole  both  to  our  bodies  and  our 
 fouls  ;  for  our  bodies  there  are  many  Promifes, 
 
 that  God  will  provide  for  them  what  he  fees 
 necefTary  j  I  will  name  only  one.  Matt,  vi.  yj^» 
 Seek  ye  firff  the  kingdom  of  God^  and  his 
 righteoi'fnefs^  and  all  the fe  things^  that  is,  all 
 outward  neceffaries  (hall  be  added  unto you^ 
 But  here  it  is  to  be  obferved,  that  we  muft 
 frjl  feek  the  kingdom  of  God^and  his  right eonf- 
 nefs^  that  is,  makeitout  firft  and  greateft  care 
 to  ferve  and  obey  him,  before   this  Promile 
 
 B  4  even 
 
8  €t3e  m^eit  Dutp  of  tpin> 
 
 &IVILIA}  even  of  temporal  good  things  belong  to  us, 
 !•  To  the  foul  there  are  many  and  high  Promi- 
 fcs,.  as  fir  ft,  that  of  prefent  eafc  and  refrefh- 
 ment,  which  we  find,  Mattb.  xi.  29.  Take 
 fnyyoke  ttjjonyott^and  learr.  of  mey  and  ye  (hall 
 find  re jt  unto  your  jotils.  But  here  it  is  appa- 
 rent, that  before  this  reft  belongs  to  us,  we 
 muft  have  taken  on  lis  Cbrifi's yoke^  become 
 his  fervantsand  diiciples.  Finally,  there  are 
 Promifes  to  the  foul  even  of  all  the  benefits 
 of  Chrift  ^  but  yet  thofe  only  to  fuch  as  per- 
 form the  condition  required  ;  that  is,  pardon 
 of  fins  to  thofe  that  repent  of  them  ;  increafe 
 oi  grace  to  thofe  that  diligently  make  ufc  of 
 what  they  have  already,  and  humbly  pray 
 for  more  ♦  and  eternal  falvation  to  thole  that 
 continue  to  their  lives  end  in  hearty  obedir 
 ence  to  his  commands. 
 
 i^.  This  belief  of  the  promifes  muft  there? 
 fore  ftir  us  up  to  perform  the  condition  ;  and 
 till  it  do  lo,  we  can  in  no  reaibn  expect  any 
 good  by  them :  And  for  us  to  look  for  the 
 benefit  of  them  on  other  terms,  is  the  fame 
 mad  prefumption  that  it  w^ould  be  in  a  ier- 
 vant,  to  challenge  his  mafter  to  give  him  a 
 reward  for  having  done  nothing  of  his  work, 
 to  which  alone  the  reward  was  promifed  ^ 
 you  caneafily  refolve  what  anfwer  were  to 
 be  given  to  fuch  a  iervant,  and  the  fame  we 
 are  to  expeft  from  God  in  this  cafe.  Nay, 
 farther,  it  is  fure  God  hath  given  thefe  Pro- 
 mifes to  no  other  end,  but  to  invite  us  to 
 
 holinefs 
 
Of  Faith  5? 
 
 holinels  of  life;  yea,  he  gave  his  Son,  in^un^a? 
 whom  all  his  Promifes  are  as  it  were  lumm'd  !• 
 up  for  this  end.  We  ufually  look  lb  much 
 at  Chrift's  coming  to  fatisfy  for  us,  that  we 
 forget  this  other  part  ol  his  errand.  But  there 
 is  nothing  furer,  than  that  the  main  purpofe 
 of  his  coming  into  the  world  was  to  plant 
 good  lite  among  men. 
 
 20.  This  is  lo  often  repeated  in  Scripture, 
 that  no  man,  that  confiders  and  believes  what 
 he  reads,  can  doubt  of  it,  Chrift  himfelf  tells 
 us,  Matth^  ix.  13.  He  came  to  call  [inner s  to 
 repentance.  And  St.  Teter^  Afts  iii.  26.  tells 
 us,  That  Godfent  hts  Son  J  ejus  to  blefs  uSy 
 in  turning  every  one  of  its  from  our  iniquities ., 
 for  it  feems,  the  turning  us  from  our  iniqui- 
 ties  \  was  the  greateft  fpeciai  bleffing  which 
 God  intended  us  in  Chrift. 
 
 21.  Nay,  we  are  taught  by  St.  Taulj  that 
 this  was  the  end  ofliis  very  death  aUo.  Tit, 
 ji.  14.  Who  gave  himfelf  for  our  /ins  ^  that  he 
 might  redeem  us  from  alliniquity^andptrify  to 
 himjelf a  peculiar  feople^zealous  of  good  isjorks 
 And  again,  Gal.  i.  4.  Who  gave  htm f elf  for 
 us^  that  he  might  deliver  its  from  this  frefent 
 evil  world '^  that  is,  from  the  fins  and  ill  cu- 
 Ifoms  of  the  world.  Divers  other  Texts  there 
 are  to  this  purpofe  ;  but  thele  J  fuppofc  lufli- 
 cient  to  aflare  any  man  of  this  one  great  truth, 
 That  all  that  Chrilt  hath  done  for  us  was  di- 
 rected to  this  end,the  bringing  us  to  liveChri- 
 llianly  j  or,  in  the  words  of  St.  Tauly  to  teach 
 
 us^ 
 
lo  'i.?ic  (jiit)d\z  Durp  of  vx9a!i 
 
 a;H\(P  us ^t hat  (Jenyirigiingodlinejs  and  ikjor Idly  Injl s ^ 
 ■*■•       ijuejjjonldlhefoherlyy   right  eoiijty^  and  godly 
 in  this  frejent  world. 
 
 12.  Now  we  know  Chrift  is  the  Founda- 
 tion of  ail  the  promiks  \  In  htm  all  the  fromi- 
 Jes  of  God  are  Tea^  and  yimeH,  i  Cor.  i.  20. 
 And  therefore  it  God  gave  Chrift  to  this  end, 
 certainly  the  promifes  are  to  the  fame  alfo. 
 And  then  how  great  an  abafe  of  them  is  it, 
 to  make  them  ferve  for  purpofes  quite  con- 
 trary to  what  they  were  intended  ?  'u/^s.  to  the 
 encouraging  us  in  fins,  which  they  will  cer- 
 tainly do,  if  we  perfuade  our  felves  they  be- 
 long to  us,  how  wickedly  foever  we  live.  1  he 
 Apoille  teaches  us  another  ufe  of  them,  a  Cor. 
 vii.  I.  Having  therefore  thefe  fromij'es^  let  as 
 cleanje  our  J  elves  from  all  ]ilthhie{s  of  the 
 JlefJj  andfprit^  prfe^ing  holinejs  in  the  fear 
 of  God.  When  we  do  thus,  we  may  juftly 
 apply  the  promifes  to  our  felves,  and  with 
 comfort  exped  our  parts  in  them.  But  till 
 then,  though  thefe  promifes  be  of  certain 
 truth,  yet  we  can  reap  no  benefit  from  them, 
 becaufe  we  are  not  the  perfons  to  v/hora  they 
 are  made,  that  is,  we  perform  net  the  con- 
 dition required  to  give  us  right  to  them. 
 
 23.  This  is  the  faith  or  belief  required  of 
 us  towards  die  things  God  hath  revealed  to 
 us  in  the  Scripture,  to  wit,  fuch  as'may  an- 
 fwer  the  end  for  which  they  were  lb  revealed, 
 that  is,  the  bringing  us  to  good  lives  j  the 
 bear  believing  the  tiuth  of  them^^without  this, 
 
 is 
 
is  np  more  than  the  Devils  do,  as  St.  James^^^^^^^^ 
 tells  us,  chaf.  ii.  i^.  Only  they  are  not  fo  ^* 
 unreaibnable  as  fome  of  us  are-  for  they  will 
 tremble,  as  knowing  well  this  faith  will  ne- 
 ver do  them  any  good.  But  many  of  us  go 
 on  confidently,  and  doubt  pot  the  fufficiency 
 of  our  faith,  though  we  have  not  the  leaft 
 fruit  of  obedience  to  approve  it  by  ;  letfuch 
 hear  St.  y^?;;?gj's  judgment  in  the  point,  chap 
 ii.  16,  As  the  body  without  the  fftrit  is  deady 
 fofa'tthy  if  it  ha've  not  works ^  is  deadalfo* 
 
 24.  Alecond  duty  to  God  is  HOPE  j  that^^^^i*^- 
 is,  a  comfortable  Expedation  of  thefe  good 
 things  he  hath  proiTiifed.  But  this,  as  1  told 
 you  before  of  faith,  muft  be  fuch  as  agrees 
 to  the  nature  of  the  promifes,  which  being 
 fuch  as  requires  a  condition  on  our  part,  we 
 can  hope  no  farther  than  we  make  that  good, 
 or  if  we  do,  we  are  fo  far  from  performing 
 by  it  this  duty  of  Hope,  that  we  commit  the  Pre/um^- 
 great  fin  of  Prelumption,  which  is  nothing''""- 
 clie  but  hoping  where  God  hath  given  us  no 
 ground  to  hope  :  This  every  man  doth,  that 
 hopes  for  pardon  of  lins,  and  eternal  life^  with- 
 out that  repentance  and  obedience  to  which 
 alone  they  are  promiicd  ;  the  true  Hope  is 
 that  which  purifies  us,  St.  John  faith,  1  Ep, 
 iii.  3.  Every  man  that  hath  this  ho^e  in  him^ 
 ptrifieth  himfelf  even  as  he  is  f  tire  j  that  is, 
 it  maketh  him  leave  his  fins,  and  earneffcly 
 endeavour  to  be  holy  as  Chrift  is  •  and  that 
 which  doth  not   fo,  how  confident  foevcr  it 
 
 be, 
 
12  Cue  6iil)olr  ^iitp  of  i:^an, 
 
 g>unnap  be,  may   well  be  concluded  to  be  but  that 
 •■■•      Hope  of  the  hypocrite,  which  Joi^  alfures 
 us  lliall  periili. 
 
 Vefpair.  2j,  But  thcrc  IS  another  way  of  tranfgref- 
 fing  this  duty,  befides  that  of  Prefumption, 
 and  that  is  by  Defperation^  by  which  I  mean 
 not  that  which  is  ordinarily  lb  called,  i;/^. 
 the  defpairing  of  mercy,  lo  long  as  we  con- 
 tinue in  our  lins;  for  that  is  but  juft  for  us  to 
 do:  But  I  mean  fuch  a  Defperation  as  makes 
 us  give  over  endeavour,  that  is,  when  a 
 man,  that  fees  he  is  not  at  the  prelent  luch  a 
 one  as  the  promifes  belong  to,  concludes  he 
 can  never  become  fuch,  and  therefore  neglects 
 all  duty,  and  goes  on  in  his  Sins.  This  is 
 indeed  the  fmful  Defperation, and  that  which, 
 if  it  be  continued  in,  muft  end  in  deftru£lion. 
 i6.  Now  the  work  of  Hope  is  to  prevent 
 this,  by  fetting  before  us  the  generality  of 
 the  promiles,  that  they  belong  to  all  that  will 
 but  perform  the  condition.  And  therefore, 
 though  a  man  have  not  hitherto  performed  it, 
 and  fo  hath  yet  no  right  to  them,  yet  Hope 
 will  tell  him^  that  that  right  may  yet  be 
 gained,  if  he  will  now  let  heartily  about  it. 
 It  is  therefore  flrange  folly  for  any  man,  be 
 he  never  fo  fmful,  to  give  up  himfelf  lor  loft, 
 when,  "if  he  will  but  change  his  courfe,  he 
 jQiall  be  as  certain  to  partake  of  the  promifes 
 of  mercy,  as  if  he  had  never  gone  on  in  thofc 
 •former  ilns, 
 
 27.  This 
 
Of  Dejpair^  &Cc.  13 
 
 27.  This  Chrift  fhews  us  in  the  parable  S>unDap 
 of  the  Prodigal,  Ltike  xv.  where  we  fee  that  ^* 
 ion,  which  had  run  away  from  his  father, 
 and  had  confumed  the  portion  given  him  in 
 riotous  living,  was  yet  upon  his  return  and 
 repentance,  ukd  with  as  much  kindncfs  by 
 the  father,  as  he  that  had  never  offended,  nay 
 with  higher,and  more  pafiionateexpreffions  of 
 love.  The  intent  of  which  parable  was  only 
 to  ihew  us,  how  gracioully  our  heavenly  Fa^ 
 ther  will  receive  us,  how  great  foever  our  for- 
 mer fins  have  been,  if  we  fliall  return  to  him 
 with  true  forrovv  for  what  is  paft,  and  fincere 
 obedience  for  the  time  to  come :  Nay,  fo  ac- 
 ceptable a  thing  is  it  to  God,  to  have  any  fin- 
 ner  return  from  the  error  of  his  ways,  that 
 there  is  a  kind  of  triumph  in  heaven  for  it, 
 There  is  joy  in  the  frefence  of  the  Angels  of  God 
 ever  one  [inner  that  repnteth^  Luke  xv.  10. 
 And  now,  who  would  not  rather  choole  by  a 
 timely  repentance  to  bring  joy  to  Heaven,  to 
 God,  and  his  holy  Angels,  than  by  a  fuUen 
 Defperation  to  pleafe  Satan,  and  his  accurfed 
 Spirits  ^  efpecially  when  by  the  former  ^ve 
 fhall  gain  endlefs  happinefs  to  our  felves,  and 
 by  the  latter  as  endlefs  torments  ? 
 
 28.  A  third  duty  to  God  is  LOVE :  There  ^^^a  '>/ 
 are  two   common  Motives  of  Love  among '^''''^^'* 
 men  ;  the  one  the  goodnefs  and  excellency  of 
 the  perfon,  the  other  his  particular  Kindnefs 
 and  Love  to  us  :  And  both  thefe  are  in  the 
 higheft  degree  in  God. 
 
 a5>.  Firit. 
 
14  €t)e  mi)Qk  Dutp  of  ®an. 
 
 ^unDap       2^.  Firft,  He  is  of  infinite  Goodnefs  and 
 
 I.       Excellency  in  himfelf  •  this  you  were  before 
 
 God's  Ex'  taught  to  believe  of  him,  and  no  man  can 
 
 cctlc?2cy»  ^ 
 
 doubt  it  that  confiders  but   this  one  thing. 
 That  there  is  nothing  good  in  the  world,  but 
 what  hath  received  all  it's  goodnefs  from  God  ; 
 his  goodnefs  is  as  the  fea,  or  ocean,  and  the 
 goodnefs  of  all  creatures  but  as  fome  fmall 
 itreams   flowing  from   the  Sea.     Now  you 
 would  certainly  think  him  a  mad  man,  that 
 fhould   fay,  the  fea  were  not  greater  than 
 Ibme  little  brook  ♦   and  certainly  it  is  no  lefs 
 folly  to  fuppofe,  that  the  goodnefs  of  God 
 doth  not  as  much   (nay,  infinitely  more)  ex- 
 ceed that  of  all  creatures.   Befides,  the  good- 
 nefs bf  the  Creature  is  iniperfeO",  and  mixed 
 with  much  evil ;  but  his  is  pure   and  entire, 
 without  any  fuch  mixture.     He  is  perfectly 
 holy,  and  cannot   be  tainted  with  the  leaft 
 impurity,  neither  can  be  the  author  of  any  to 
 lis  ;  for  tho'  he  be  the  caufe  of  all  the  good- 
 nefs in  us,  he  is  the  caufe  of  none  of  our  fins. 
 This  St.  James  exprefly  tells  us,  chaf.  i.  13. 
 Let  no  Man  fay  when  he  is  tempted,  I  am 
 tempted  of  God^  for  God  cannot  be  tewped 
 with  e-v'il^  neither  temfteth  he  any  man. 
 His  Kind'  >   ^q.  But,  fecondly,  God  is  not  only  thus 
 nejstous  goQ^jj^   himfelf,  but   he  is   alfo   wonderful 
 eood,  that  is,  kind  and  merciful  to  us.     We 
 are  made  up  of  two  parts,  a  foul  and  a  body, 
 and  to  each  of  thefe  God  hath  expreflcd  infi- 
 nite mercy  and  tendernefs.     Do  but  confider 
 4*  what 
 
Of  Love,  &c.  1 J 
 
 \Yhat  was  before  told  you  of  the  SECOND  ©unoiii* 
 COVENANT,  and    the   mercies  there-  ,    I- 
 in  offered,  even    Chriit  himieli,  and  ail  his 
 benefits,  and  alfo  that  he  •offers  them  lo  fin- 
 cerely  and  heartily,  that  no  man  can  mils  ot 
 enjoying  them  but  by  his  own  delauit.     For 
 he  doth  moil  really  and   afilclionately  defire 
 we  fnculd   embrace  them,  and   live ,  as  ap- 
 pears by  that  folem  oath  of  his,  Ez,ek.  xxxiii. 
 i  I.  jis  I  Irjejahh  the  Lardy  I  have  no  ^lea- 
 Jure  in  the  death  of  the  wicked,  but  that  ths 
 isaickedturnfro7n  bis  way  and  li've ;  Where- 
 to he  adds  this  paffionate  expreilion,  Jnrnjey 
 turnye  fromyotir  evil  ways,  for  why  will  ye 
 die  ?  To  the  lame    purpofe  you   may    read^ 
 EzeL  xviii.    Confider  this,  I  fay,  and  then 
 lurely  you  cannot  but  fay,  he  hath  great  Kind- 
 nels  to  our  fouls.     Nay,  let  every  man  but 
 remember    with  iiimfelt  the  many   calls  he 
 hath   had  to   repentance  and    amendment  \ 
 fometimes  outward  by  the  Word,  fometimes 
 inward  by  the  fecret  w^hifpers  of  God's  Spirit 
 in  his  heart,  which  were  only  to  woo  and  in- 
 treat  him  to  avoid  eternal  mifery,  and  to  ac- 
 cept of  eternal  happinefs  j  let  him,  I  fay,  re- 
 member   thefe,    together   with   thofe  many- 
 other  means  God   hath  ufed  toward  him  for 
 the  fame  end,  and  he  will'have  reafon  to  con- 
 fefs  God's  kindnefs,  not  only  to  mens  fouls 
 in  general,  but  to  his  own  in  particular. 
 
 31.  Neither  hath  he  been  wanting  to  our 
 bodies  j  all  the  good  things  they   enjoy,  as, 
 
 health. 
 
€!)e  mWz  Diirp  of  i^an. 
 
 ^unoap  health,  ftrength,  food,  raiment,  and  whatever 
 !•  elfe  concerns  them,  are  merely  his  gifts  ;  fo 
 that  indeed  it  is  impollible  we  fhould  be  igno- 
 rant of  his  mercies  to  them,  all  thofe  outward 
 comforts  and  refrefhments  we  daily  enjoys 
 being  continual  efFeds  and  witneflTes  of  it ; 
 and  though  fome  enjoy  more  of  thefe  than 
 others,  yet  there  is  no  perfon  but  enjoys  io 
 much  in  one  kind  or  other,  as  abundantly 
 ftiews  God*s  mercy  and  kindnefs  to  him  in 
 refped  of  his  Body. 
 
 32.  And  nowfurely  you  will  think  it  but 
 reafonable  we  fhould  love  him,  who  is  in  all 
 leipecls  thus  lovely  :  Indeed  this  is  a  duty  fo 
 generally  acknowledged,  that  if  you  fhould 
 ask  any  man  tbe  queftion,  whether  he  loved 
 God  or  no,  he  would  think  you  did  him 
 great  wrong  to  doubt  of  it;  yet  for  all  this, 
 it  is  too  plain,  that  there  are  very  few  that 
 do  indeed  love  him ;  and  this  w  ill  foon  be 
 proved  to  you,  by  examining  a  little  what 
 are  the  common  effefts  of  love,  which  we 
 bear  to  men  like  our  felves;  and  then  trying 
 whether  we  can  fhew  any  fuch  fruits  of  cur 
 love  to  God. 
 FruJt  of  S3-  ^f  that  fort  there  are  divers ;  but,  for 
 J^cve,  Be-  fhortnefs,  I  will  name  but  two.  The  firfl  is 
 i'lLjirg.  ^  Defire  of  pleafing ;  the  fecond,  a  Defire  of 
 enjoyment.  Thele  are  conftantly  the  fruits 
 of  Love.  For  the  firfl  'tis  known  by  all,  that 
 he  that  loves  any  pcrfbn,  is  very  defirous  to 
 approve  himfelf  to  him,  to  do  whatfoever  he 
 ^  thinks 
 
Of  Lvje  of  God.  17 
 
 thinks  will  be  pleating  to  him  ;    and  accord-  SS^w^if'iip 
 ing  to  the  degree  of  Love,  fo    is  this  defire       ** 
 more  or  lels  ^   Where  we  love  earneftly,    we 
 are  very  earncft  and  careful  to  pleafe.     Now 
 if  we  have  indeed  that  Love  to  God  we  pre- 
 tend to,  it  will    bring   forth  this  Fruit,  we 
 Ihall  be  careful  to    pleafe  him  in  all  things. 
 Therefore,  as  you  judge  of  the  tree  by  its 
 fnuts^  fo   may  you  judge  of  your  Love  of 
 God  by  this  fruit  of  it  ^  nay,  indeed,  this  is 
 the  way  of  trial   which  Chrift  himfelf  hath 
 given  us,   John  xiv.  jj.    If  ye  lo'ue  me^  keep 
 my  commandments :  and  St.  John  tells  us, 
 I  Ep.  V.  3.  7hat  this  is  the  lo'oe  of  God^  that 
 we  walk   after   his  commandments  •,    and 
 where  this  one  proof  is  wanting,  it  will  be  in> 
 poflible  to  teftify  our  Love  to  God. 
 
 34,  But  it  muft  yet  be  farther  confidered 
 that  this  Love  of  God  muft  not  be  in  a  low  or 
 weak  degree,  for  befides  that  the  motives  to 
 it,  his  Excellency  and  his  Kindnefs,  are  in  the 
 higheft,  the  fame  commandment  which  bids 
 us  love  God,  bids  us  love  him  with  ail  cur 
 hearts^  and  with  all  ourfirength ;  that  is,  as 
 much  as  is   poflible  for  us,  and   above    any 
 thing  elfe.  And  therefore  to  the  fulfilling  this 
 commandment,    it  is  neceffary  we  love  him 
 in  that  degree;  and   if  we  do  fo,  then    cer- 
 tainly we  fhall  have  not  only  fome  flight  and 
 faint  endeavours  ot  pleafmg,  but  iuch  as  are 
 ,moft  diligent  and  earneft,  fuch  as  will  put  us 
 upon  the mofl painful  and  coftly  duties, make 
 C  U2 
 
1 8  €(je  m\)Qh  Dutp  ot  g^am 
 
 ^unoap  us  willing  to  forfake  our   own  eafe,  goods, 
 *•      friends,  yea,  life  it  felf,  when  we  cannot  keep 
 them  without  difobeying  God, 
 
 35.  Now  examine  thy  felf  by  this ;  Haft 
 thou  this  Fruit  of  Love  to  Ihew  ?  Doft  thou 
 make  it  thy  conftant  and   greateft  care  to 
 keep  God's  Commandments  ?  To  obey   him 
 in  all  things  ?  Earneftly  labouring  to  pleafe 
 ^  iiim  to  the  utmoft  of  thy  power,  even  to  the 
 forfaking  of  what  is  deareft  to  thee  in  this 
 world  ?  If  thou  dofl,   thou  may'it  then  truly 
 fay,  thou  loveft  God.     But  on  the  contrary^ 
 if  thou  wilfully  continueft  in  the  breach  of 
 many,  nay,  but  of  any  one  command  of  his, 
 never  deceive  thy  leit,  for  the  Love  of  God 
 abides   not    in    thee.     This   will    be   made 
 plain  to  you,  if  you  confider  what  the  Scrip- 
 ture faith  of  fuch,  as  that  they  are  enemies 
 toGodbythe'trwkkedworks^  Col.  i.  21.  that 
 the  carnal  mind  (and  fuch  is  every  one  that 
 continues  wilfully  in  fin)  is  enmity  with  God^ 
 Rom.  viii.  7.   that   he    that  fins  wilftUlyy 
 tramfles  under  foot  the  Son  of  God^  and  doth 
 deffite  tinto  the  Spirit  of  Grace^  Heb.x.  1^. 
 and  many  the  like.     And   therefore,  unlefs 
 you  can  think   enmity,  and  trampling,  and 
 defpite  to  be  fruits  of  Love,  you  muft  not 
 believe  you  love  God,  whilfl:  you  go  on  in  a 
 wilful  dlfobedience  to  him. 
 
 ^6.  A  lecond  Fruit  of  Love,  I  told  you 
 
 ^cp'fs  of  ^yjjg  Defire  of  Enioyins; ;  this  is  conftantly  to 
 
 ])e  feen  m  our  love  to  one  another,     11  you 
 
 have 
 
Of  Love  to  God.  1 5? 
 
 have   a  triend  whom  you   intircly  love,   you  i^^m^'J?^ 
 deiire  his  converfation,  wifli  to  be  always  ia      *•• 
 his  company  :  And  thus  will  it  be  allb  in  our 
 Love  to  God,  if  that  be  as  great  and  hearty 
 as  this. 
 
 ^y.  There  is  a  two-fold  enjoying  of  Qo(^^'^ 
 the  one  imperfed  in  this  life,  the  other  more 
 perfe3;  and  complete  in  the  liie  to  come  : 
 That  in  this  life  is  that  conv^erfation,  as  I  may 
 call  it,  which  we  have  with  God  in  his  ordi- 
 nances, in  praying  and  meditating,  in  hear- 
 ing his  Word,  in  receiving  the  Sacrament, 
 which  are  all  intended  for  this  purpofe,  to 
 bring  us  into  an  intimacy  and  familiarity  with 
 God,  by  fpeaking  to  him,  and  hearing  him. 
 fpealc  to  us. 
 
 38.  Now,  if  we  do  Indeed  love  God,  we 
 fhall  certainly  hugely  value  and  defire  theie 
 ways  of  converfing  with  him ;  it  being  all 
 that  we  can  have  in  this  life,  it  will  make  us 
 with  Dav'td^  eftcem  one  Day  in  God's  courts 
 better  than  a  thoujand^  Pial.  Ixxxiv.  i  o.  We 
 Ihall  be  glad  to  have  thefe  opportunities  of 
 approaching  to  him  as  often  as  it  is  poffible, 
 and  be  careful  to  ufe  them  diligently,  to  that 
 end  of  uniting  us  ftill  more  to  him  ^  yea,  we 
 ihall  come  to  thefe  fpiritual  exercifes  with  the 
 fame  chearfulnefs  we  would  go  to  our  dear- 
 eft  friend.  And  if  indeed  we  do  thus,  it  is  a 
 good  proof  of  our  Love. 
 
 ,9.  But   I  fear  there  are  not  many  have 
 this  to  Ihevvfar  it,  as  appears  by  the  common 
 
 C  a  back* 
 
io JEDe  WqqU  Dutp  ot  a^aiu 
 
 backwardnefs  and  unvvillingnefs  of  men  to 
 come  to  thefe  •  and  their  negligence  and 
 heartlefnefs  when  they  are  at  them;  and  can 
 we  think  that  God  will  ever  own  us  for  lo- 
 vers, of  him,  whilft  we  havcfuch  diflike  tohisr 
 company,  that  we  will  nev^er  come  into  it 
 but  when  we  are  dragged  by  fear,  or  Ihame 
 of  men,  or  fome  fuch  worldly  motive  ?  It  is 
 fure,  you  would  not  think  that  man  loved 
 you,  whom  you  perceive  to  fhun  your  com- 
 pany, and  be  loth  to  come  in  your  fight. 
 And  therefore  be  not  fo  unreafonable  as  to 
 fay,  you  love  God,  when  yet  you  defire  to 
 keep  as  far  from  him  as  you  can. 
 
 40.  But  befides  this,  there  is  another  en- 
 joyment of  God,  which  is  more  perfed  and 
 complete,  and  that  is  our  perpetual  enjoy- 
 ing of  him  in  Heaven,  where  we  fhall  be  for 
 ever  united  to  him,  and  enjoy  him  not  now 
 and  then  only,  for  fhort  fpaces   of  time,  as 
 Ave  do  here,  but  continually,   without  inter- 
 ruption or  breaking  off.   And  certainly  if  we 
 have  that  degree  of  love  to  God  we  ought, 
 thiscannot  but  bemoft  earneftly  defired  by 
 us  fo  much,  that  wc  {hall  think  no  labour  too 
 gre;at  to   compafs  it.     The  leven  years  that 
 7^c^^fervcd  for  Rachel,  Gen.  xxix.  ^o^feem- 
 ed  to  h'lm  but  a  few  days^  for  the  love  that  he 
 had  to  her :  and  furely  if  we  have  love  to  God 
 we  fhall  not  think  the  fervice  of  our  whole 
 lives  too  dear  a  price  for  this  full  enjoyment 
 \.^i  him ;  nor  efteem  all  the  enjoyments  of  the 
 
 world 
 
Of  Love  of  God.  21 
 
 world  worth  the  looking  on  in  comparilbn  ^W'^f^i? 
 thereof.  ^'• 
 
 41.  If  we  can  truly  tell  our  felves,  we  do 
 thus  long  for  this  enjoyment  of  God,  we  may 
 believe  we  love  him.  But  I  fear  again  there 
 are  but  few  that  can  thus  approve  their  love. 
 For  if  we  look  into  mens  lives,  we  fhall  fee 
 they  are  not  generally  fo  fond  of  this  enjoy- 
 ment, as  to  be  at  any  pains  to  purchafe  it. 
 And  not  only  fo,  but  it  is  to  be  doubted, 
 there  are  many,  who  if  it  were  put  to  their 
 choice,  whether  they  would  live  here  always, 
 to  enjoy  the  profit  and  pleaiiire  of  the  world, 
 or  go  to  heaven  to  enjoy  God,  would,  like 
 the  children  of  G*^^  and  Riiben^  fet  up  their 
 reft  on  this  ^idiQjordan^  Numb.  XKxii.  and  ne- 
 ver dcfire  that  heavenly  Canaan ;  lb  clofe  do 
 their  affedions  cleave  to  things  below,  which 
 fhews  clearly  they  have  not  made  God  their 
 treafure;  for  then  according  to  our  Saviour's 
 rule,  Mat.  vi.  21.  their  heart  would  be  with 
 him.  Nay,  flirther,  yet,  it  is  too  plain  that 
 many  of  us  let  fo  little  value  on  this  enjoying 
 of  God,  that  w^e  prefer  the  vileft  and  bafeft 
 {ins  before  him,  and  choofe  to  enjoy  them, 
 though  by  it  we  utterly  lofe  our  parts  in 
 him ;  which  is  the  cafe  of  every  man  that 
 continues  wilfully  in  thofe  fins. 
 
 42.  And  now  I  fear,  according  to  theie 
 rules  of  trial,  many  that  profefs  to  love  God, 
 will  be  found  not  to  do  fo.  \  conclude  all 
 with  the  words  of  St.  Jolm^  i  Ep.  iii.  1 8. 
 
 C  3  which 
 
22  cue  mUk  I^utp  of  ^an. 
 
 ^ufiDa^  which  though  fpoken  of  the  love  of  our  bre- 
 *•  thren,  is  very  fitly  applicable  to  this  Love  of 
 GodyLet  us  not  Icue  hi  iL'ord^  neither  in  tongue^ 
 but  indeed^  and  in  truth. 
 f'A*  43.  A  fourth  duty  to  God  is  FEAR;  this 
 arifes  from  the  confideration  both  of  his  ju- 
 ftice  and  his  power :  His  juftice  is  fuch,  that 
 he  will  not  clear  the  wicked  ;  and  his  power 
 fuch,  that  he  is  able  to  inflid  the  foreil  pu- 
 nifhmcnts  upon  them;  and  that  this  is  a  rea- 
 Ibnable  caufe  of  Fear,  Chrift  himfelf  tells  us, 
 Matth.  X.  28.  Fear  him  which  is  able  to  de^ 
 firoy  both  foul  and  body  inHelL  Many  other 
 places  of  Scripture  there  are^  which  com- 
 mend to  us  this  duty,  as  ^Tfalm  ii.  11.  Serve 
 the  Lord  with  fear.  Pfal.  xxxiv.  ^.  Fear  the 
 Lordj  ye  thai  be  his  Saints.  Prov.  ix.  x.  Th& 
 fear  of  the  Lord  is  the  beginning  of  wifdom^ 
 and  divers  the  like:  And  indeed  all  the  threat- 
 nings  oi  wrath  againft  finners,  which  we  meet 
 with  in  the  Scripture,  are  only  to  this  end,  to 
 work  this  Fear  in  our  hearts. 
 
 44»  Now  this  fear  is  nothing  elle  but  fuch 
 an  awful  regard  of  God,  as  may  keep  es 
 from  offending  him.  This  the  wife  Man  tells 
 us,  Trov.  xvi.  17.  The  Fear  of  the  Lord  is  to 
 defart  from  evil:  So  that  none  can  befaid  tru- 
 ly to  fear  God, that  is  not  thereby  withheld 
 from  fin  :  And  this  is  but  anfwerable  to  that 
 common  fear  we  have  towards  men  :  Who- 
 ever we  know  may  hurt  us,  we  will  beware 
 of  provoking ;  and  therefore,  if  we  be  not 
 
 as 
 
Of  Fear  of  God.  ^3 
 
 as  wary  of  difpleafing  God,  it  is  plain  we  fear  ^ij^^i^P 
 men  more  than  we  do  him. 
 
 45.  How  great  a  madnefs  this  is  thus  to  q)jg  jr^i^ 
 fear   men    above  God,  will  foon   appear,  if"/  fearing 
 we  compare  what  man  can  do  to  us  '^vith  "^^'J,  ^^* 
 that  which  God  can.  And  firft,  it  is  fare  it  is 
 
 not  in  the  power  of  man  (I  might  fay  Devils 
 too)  to  do  us  any  hurt,  unlefs  God  permit 
 and  fuffer  them  to  do  it  \  fo  that  if  we  do  but 
 keep  him  our  Friend,  we  may  fay  with  the 
 Pfalmift,  Ihe  Lord  is  on  my  fide  ^  I  fear  not 
 what  man  can  do  unto  me.  For  let  their  ma- 
 lice be  never  fo  great,  he  can  reft  rain  and 
 keep  them  from  hurting  us  ;  nay,  he  can 
 change  their  minds  towards  us,  according  to 
 that  of  the  wife  Man,  Trov.  xvi.  7.  IVhen  a 
 mans  ways  fleafe theLord^he  maketb even  his 
 enemies  to  be  at  -j^eace  with  him.  A  notable 
 Example  of  this  we  have  in  Jacob^Gzn^  xxxii. 
 who,  when  his  brother  EJaii  v>'as  coming 
 againft  him  as  an  enemy,  God  wonderfully 
 turned  his  heart,  fo  that  he  met  him  with  all 
 the  expreffions  of  brotherly  kindnefs,  as  you 
 may  read  in  the  next  chapter. 
 
 46.  But  fecondly,  Suppole  men  were  left 
 at  liberty  to  do  thee  what  mifchiefthey  could*. 
 alas !  their  power  goes  but  a  little  way  •  they 
 may  perhaps  rob  thee  of  thy  goods,  it  may 
 be  they  may  takeaway  thy  liberty,  or  thy 
 credit,  or  perchance  thy  liie  too;  but  that 
 thou  knovveft  is  the  utmoft  they  can  do.  V^iit 
 now  God  can  do  all  this  when  he  plcafcs,  and 
 
 C  4  th.a.t; 
 
(£M  m\)oie  Dutp  of  a3cin. 
 
 ^?j;it>a)  that  which  is  infinitely  more,  his  vengeance 
 ^'  reaches  even  beyond  death  it  felf,  to  the 
 eternal  mifery  both  of  body  and  foul  in  Hell; 
 in  comparifon  of  which  death  is  lb  inconli- 
 derabie,  that  we  are  not  to  look  upon  it  with 
 any  dread.  Fear  not  them  that  kill  the  body^ 
 and  after  that  ha've  no  more  that  they  can  do^ 
 laith  Chrift,  Luke  xii.  4.  and  then  immedi- 
 ately adds,  But  I  will  for  e''j:}arn  you  iZ!ho7n  ye 
 fi  a  It  fear  fear  hhn  which  after  he  hath  killed, 
 hatbfowerto  cafthiio  Hell^yeajfay  unto  you 
 fear  hira.  In  which  words  the  comparifon  is 
 fet  between  the  greateft  ill  we  can  fuffcr  from 
 man,  the  lofs  of  life,  and  thofe  fadder  evils 
 God  can  inflid  on  us ;  and  the  latter  are  found 
 to  be  the  only  dreadful  things,  and  therefore 
 God  only  to  be  feared. 
 
 47.  But  there  is  yet  one  thing  farther  con- 
 fiderable  in  this  matter,  which  is  this  ;  It  is 
 poffiblewe  may  tranfgrefs  againft  men,  and 
 they  not  know  it  :  I  may  perhaps  Heal  my 
 neighbours  goods,  or  defile  his  Wife,  and 
 keep  it  fo  clofe,  that  he  fhall  not  fufped  me, 
 and  fo  never  bring  me  to  punifhment  for  it. 
 Eut  this  we  cannot  do  with  God,  he  knows 
 all  things,  even  the  moft  fecret  thoughts  of 
 our  hearts  ;  and  therefore,  though  we  commit 
 a  fin  never  fb  clofely,  he  is  fure  to  find  us, 
 and  will  as  furely,  if  we  do  not  timely  repent, 
 punifh  us  eternally  for  it. 
 
 48.  And  now  furely  it  cannot  but  becon- 
 feft^that  it  is  much  fafer  difpleafing  men  than 
 
 God; 
 
Of  Fear  of  God.  25 
 
 God  ;  yet,  alas  !  our  pradice  is  as  if  we  be-»>»'i^ap 
 licved  the  dired  contrary,  there  being  no-  ^* 
 thing  more  ordinary  with  us,  than  for  the 
 avoiding  of  fome  prefent  danger  we  fear  from 
 men,  to  rulh  our  felves  upon  the  indigna- 
 tion of  God.  And  thus  it  is  with  us,  when 
 either  to  fave  our  eftates,  or  credits,  or  our 
 very  lives,  we  commit  any  fin ;  for  that  is 
 plainly  the  choofing  to  provoke  God  rather 
 than  man. 
 
 4^.  But,  God  knows,  this  cafe  of  fear  of 
 men  is  not  the  only  one  wherein  we  venture 
 to  difpleafe  him  ^  for  wc  commit  many  fins, 
 to  which  we  have  none  of  this  temptation,  nor 
 indeed  any  other  ;  as  for  inflance,  that  of 
 common  fwearing,  to  which  there  is  nothing 
 either  of  pleafure  or  profit  to  invite  us.  Nay, 
 many  times  we,  who  fo  fear  the  mifchiefs 
 that  other  men  may  do  to  us,  that  we  are 
 ready  to  buy  them  off  with  the  greateft  fins, 
 do  our  felves  bring  all  thofe  very  mifchiefs 
 upon  us,  by  fins  of  our  own  choofing.  Ifhus 
 thecarelefs  prodigal  robshimfelfofhiseftate  ^ 
 the  deceitful,  and  diflioneft  man,  or  any  that 
 lives  in  open  notorious  fin,  deprives  himlelf 
 of  his  crv..»it  •  and  the  drunkard  and  glutton 
 brings  difeafes  on  himfelf  to  the  fhortning 
 his  life.  And  can  we  think  wc  do  at  all  fear 
 God,  when  that  fear  hath  fo  little  power 
 over  us,  that  though  it  be  back'd  with  the 
 many  prefent  mifchiefs  that  attend  upon  fin, 
 it  is  not  able  to  keep  us  from  them  ?  Surely 
 
 fuch 
 
26  etie  m\)9lt  Dutp  of  t39ari. 
 
 £innDar  fuch  men  are  Co  far  from  fearing  God,  that 
 *•  they  rather  leem  to  defy  him,  refolve  to  pro- 
 voke him,  whatfoever  it  coft  them,  either 
 in  this  world,  or  the  next.  Yet  fo  unreafona- 
 bly  partial  are  we  to  our  felves,  that  even 
 fuch  as  thefe  will  pretend  to  this  Fear  :  You 
 may  examine  multitudes  of  the  moft  grofs 
 fcandalous  finners,  before  you  fhall  meet  with 
 one  that  will  acknowledge  he  fears  not  God. 
 It  is  ftrange  it  Ihould  be  poffible  for  men 
 thus  to  cheat  themfelves ;  but  however  it  is 
 certain  we  cannot  deceive  God,  he  will  not 
 be  mocked,  and  therefore  if  we  will  not 
 now  fo  fear  as  to  avoid  fin,  we  fhall  one  day 
 •  fear,  when  it  will  be  too  late  to  avoid  pu- 
 nifl"iment. 
 cTruji.  50.  A  fifth  duty  to  God  is  that  of  TRUST- 
 ING in  him,  that  is,  depending  and  refting  on 
 him  :  And  that  is,  firft,  in  alldangers ;  fecond- 
 ly,  in  all  wants.  We  are  to  reft  on  him  in  all 
 our  dangers  both  fpiritual  and  temporal.  Of 
 the  firft  fort  are  all  thofe  temptations,  by 
 which  we  arc  in  danger  to  be  drawn  to  fin. 
 And  in  this  refpect  he  hath  promifed,  that  if 
 we  refift  the  Devil  be  fi  all  flee  from  us.  Jam, 
 In  all  /pi' iv*  7.  Therefore  our  duty  is  fir,\,  to  pray 
 ■Huai  ^  earneftly  for  God's  grace  to  enable  us  to  over- 
 come the  temptation  ;  and  fecondly,  to  fet  our 
 felves  manfully  to  combat  with  it ;  not  yield- 
 ing or  giving  content  to  it  in  the  leaft  degree ; 
 And  whilft  we  do  thus,  we  are  confidently  to 
 yeftupon  God,  that  his  grace  will  befufficicnt 
 
 iur 
 
 dangers  • 
 
Of  Trufi  in  God.  27 
 
 for  us,  that  he  will  either  remove  the  temp-  s>iMf*i.» 
 tation,  or  ftrengthen  us  to  withftand  it.  ^• 
 
 51.  Secondly,  in  all  outward  and  tempo- y^^^^ 
 ral  Dangers  we  are  to  reft  upon  him,  2.s  temporal 
 knowing  that  he  is  able  to  deliver  us,  and 
 that  he  will  do  lo,  if  he  fee  it  beft  for  us,  and 
 if  we  be  fuch,  to  whom  he  hath  promifed  his 
 protedion,  that  is,  fiich  as  truly  fear  him. 
 To  this  purpofe  we  have  many  promiles  in 
 Scripture,  TfaL  xxxiv.  7.  The  Angel  of  the 
 Lor  dtarneth  round  about  them  that  fear  htm 
 and  deliver  eth  them:  And  Tfal.  xxxiv.  12, 
 J  he  Lord  deli'vereth  the  fouls  of  his  Ser^uantSy 
 and  all  they  that  pit  their  truji  in  him  fhalL 
 not  be  de^Jtute  \  and  divers  the  like. 
 
 Alfo  we  have  many  Examples,  as  that  of 
 the  three  Children  in  the  furnace,  Dan.  iii. 
 that  of  Daniel  in  the  lions  den,  Dan,  vi.  and 
 many  others  ;  all  which  ferve  to  teach  us  this 
 one  lefTon,  Thar  if  we  ^o  on  confcionably  in 
 performing  our  duty,  v/e  need  not  be  difmay- 
 ed  for  any  thing  that  can  befal  us ;  ior  the 
 God  whom  we  ferve  is  able  to  deliver  us. 
 
 .52.  Therefore  in  all  dangers  we  are,  firft,  Net  fee^-ta 
 humbly  to  pray  for  his  aid,  and  then  to  reft  ^"^'^-'yt^ 
 our  felves  chearfuUy  on  him:  and   iiiiimn^^„^^^ji„l 
 ourfelves  that  he  will  give  fuch  an  iftue,   as 
 ftiall  be  moft  for  our  good.     But  above  ail 
 things,  we  muft  be  fure   to   fix  our  depen- 
 dance  wholly  on  him,  and  not  to  rely  on  the 
 creatures  for  help  •  much  lefs  muft  we  icek  to 
 deliver  our  felves  by   any  unlawful  means, 
 
 that 
 
0^ ct?e  m\)'At  Dutp  of  vmn. 
 
 ^unDa}>  that  is,  by  the  committing  of  any  fin  ;  for  that 
 ^'  is  like  Saul^i  Sam  xxviii.  8.  Togo  tothewttchy 
 that  is,  to  the  Devil,  for  help ;  iuch  courfes  do 
 commonly  deceive  our  hopes  at  the  prefent, 
 and  inltead  of  delivering  us  out  of  our  ftraits, 
 plunge  us  in  greater,  and  thofe  much  more 
 uncomfortable  ones ;  becaufe  then  we  want 
 that  which  is  the  only  fupport,  God's  favour 
 and  aid,  which  we  certainly  forfeit,  when  wc 
 thus  feek  to  refcue  our  felves  by  any  finful 
 means.  But  fuppofing  we  could  by  fuch  away 
 certainly  free  our  felves  from  theprelent  dan- 
 ger ;  yet,  alas !  we  are  far  from  having  gained 
 lafety  by  it  ^  we  have  only  removed  the  dan- 
 ger from  that  which  was  lefs  confiderable, 
 and  brought  it  upon  themoft  precious  part  of 
 us,  our  fouls,  like  an  unskilful  phyfician,  that 
 to  remove  a  pain  from  the  finger,  ftrikts  it  to 
 the  heart  j  we  are  therefore  grofly  miftaken 
 when  we  think  we  have  played  the  good  huC- 
 band  in  faving  our  liberties  or  eftates,  or  lives 
 themfelves,  by  a  Sin  ;  we  have  not  faved 
 them,  but  madly  over-bought  them,  laid  out 
 our  very  fouls  on  them  ^  and  Chrift  teljs  us 
 bow  little  we  fhall  gain  by  fuch  bargains,Mati 
 y.v\.o.6  .What  is  a  man  profit  ed^  if  he  (lo  all  gain 
 the  whole  worlds  andleje  his  own  joul  ?  Let 
 us  therefore  refoive  never  to  value  any  thing 
 wc  can  pofles  in  this  world  at  fo  high  a  rate, 
 as  to  keep  it  at  the  price  of  the  leaft  fm  :  But 
 whenever  things  are  driven  to  fuch  an  ilTue 
 that  we  muft  either  part  with  Ibme,  perhaps 
 
 all 
 
Of  Triift  in  God,  '  i> 
 
 all  our  worldly  poflelTions,  nay,  life  it  felf,  or  S>ii'i5aj> 
 elle  commit  fm,  let  us  then  remember,  that 
 this  is  the  fealbn  for  us  to  perform  that  great 
 and  excellent    Duty   of  talking  11  f  the   crofsy 
 which  we  can  never  fo  properly  do  as  in  this 
 caie  ^  for  our  bearing  of  that,  vv'hich  we  have 
 no  poffible  way  of   avoiding,  can  at  moll  be 
 faid  to  be  but  the  carrying  of  the  crofs  ;  but 
 then  only  can  we  be  faid  to  take  it  up,  when 
 having  a  means  of  efcaping   it  by  a  fin,  we 
 rather  chofe  to  endure  the  crofs,  then  com- 
 mit the  fin,  for  then  it  is  not  laid  on  us  by  any 
 unavoidable  neceility*but  we  willingly  chooie 
 it  ^  and  this  is  highly  acceptable  with  God, 
 yea,  withal  fo  ftridly   required  by  him,  that 
 if  we  fciil  of  performing  it,  when  we  are  put 
 to  the  trial,  we  are  not  to  be  accounted  fol- 
 lowers ofChrill;  for  fo  himfelf  hath  exprefiy 
 told  xxs^Matt.  xvi,  24.  If  any  man  come  after 
 me^let  him  deny  hhiifelf  and  take  nf  hts  crofs 
 andfollo'W  7ne\  and  fo  again,   Mark  viii.  34. 
 It  were  therefore   a  good  point  of  Ipiritual 
 wifdom  for   us,  fometimes,  by   fome   lower 
 degrees  of  felf-denial,  to  fit  our  felves  for  this 
 greater,  when  we  fhall  be  called  to  it.     We 
 know  he  that  expefts  to  run  a  race,  will  be- 
 forehand be  often  breathing  himfelf,    that  he 
 may  not  be  foiled,  when  he  comes  to  run  for 
 the  prize :  In  like  manner,  'twill  be  fit  for  us 
 fometimes  to  abridge  our  lelves  fomewhat  of 
 our  lawful  pleafure,  or  eafe,  or  profit,  fo  that 
 wc  may  get  fuch  a  maftery  over  our  felves, 
 
 as 
 
30 CQe  mWe  Durp  of  $gan. 
 
 ^unDag  as  to  be  able  to  renounce  all,  when  our  obe- 
 !•      dience  to  God  requires  it. 
 
 In  all  i3*  -^"^  ^^  '^^  ^^^  ^hus  to  truft  on  God 
 
 Wantijpi-iox  deliverance  from  danger,  fo  are  we  like- 
 fituai.  ^-^-g  ^Qj.  fupply  of  our  Wants ;  and  thofe  again 
 are  either  Ipiritual,  or  temporal :  Our  fpiri- 
 taal  Want  is  that  of  his  grace  to  enable  us  to 
 lerve  him,  without  which  we  can  do  nothing : 
 And  for  this  we  are  to  depend  on  him,  provi- 
 ded we  neglect  not  the  means,  which  are  pray- 
 er, and  a  careful  ufing  of  what  he  hath  already 
 beftowed  on  us :  For  then  we  have  his  pro- 
 mife  lor  it,  Hewtllghe  the  Holy  Sprit  to 
 them  that  ask  it,  Luke  xi.  13.  and  imto  him 
 that  hath  pall  he gi'Ven^iit.  xxv.  2^.  that  is, 
 to  him  that  hath  made  a  good  uje  of  that  grace 
 he  hath  already^  God  will  give  more.  We  are 
 not  therefore  to  affright  our  felves  with  the 
 difficulty  of  thofe  things  God  requires  of  us, 
 but  remember  he  commands  nothing,  which 
 he  will  not  enable  us  to  perform^  if  we  be  not 
 wanting  to  our  felves.  And  therefore  let  us 
 fmcerely  do  our  parts,  and  confidently  alTure 
 our  felves  God  will  not  fail  of  his. 
 temporal  j4.  But  we  have  likewife  temporal  and 
 **"'^*  bodily  wants ;  and  for  the  fupply  of  them  we 
 are  likewife  to  rely  on  him.  And  for  this  alfo 
 we  want  no  promifes,  fuppoling  us  to  be  of 
 the  number  of  them  to  whom  they  are  made; 
 that  is,God's  faithful  fervants:  They  that  fear 
 the  Lord  lack  nothing^V{.^y:yi\v.  p.  and  ver.  i  o. 
 J  hey  thatfeek  the  Lord  pall  want  no  manner 
 4-  4 
 
Of  Tritjt  in  God,  31 
 
 0)  thing  that  is  good'^  again,'?/^//.  xxxiii.  18,15).  ^"^°^^ 
 heholdthe  eye  oftbeLordis  upon  them  that  fear       ■• 
 him^ufon  them  that  hope  in  his  mercy  ^  todeli'ver 
 their  fouls  from  death^  and  to  feed  them  in  time 
 of  famine.  Examples  allb  we  have  oi  this,  as 
 we  may  lee  in  the  cafe  of  Elijah^  and    the 
 ^oor  JVtdoWy  I  Kings  xvii.  and  many  others. 
 ^^.  We  arc  therefore  to  look  up  to  him  for 
 the  provifion  of  all  things  neceifary  for  us,  ac- 
 cording to  that  of  the  Tfalmifi^  the  eyes  of  all 
 wait  iifon  thee^  O  Lord,  and  thougiveft  them 
 their  meat  indnefeafou.  And  our  Saviour  hath 
 taught  us  to  pray  for  our  daily  hread'^  there- 
 by teaching  us,  that  we  are  to  live  in  continu- 
 al dependance  upon  God  for  it.     Yet  I  mean 
 not  by  this,  that  we  fhoald  fo  exped  it  from 
 God,  as  to  give  up  our  felves  to  idlenefs,  and 
 expedto  be  fed  by  miracles:  No,  our  honeft 
 indullry  and  labour  is  the  means  by  vvhichGod 
 ordinarily  gives  us  the  neceflaries  of  this  life  ; 
 and  therefore  we  muft  by  no  means  ne.9;le6t 
 that :  He  that  will  not  labour ^  let  him  not  eaty 
 fays  the  Apoftle,  2  Theif,  iii.  10.  and  we  may 
 believe  God  Will  pronounce  the  fame   fen- 
 tence,  and  fafFer  the  flothful  perfon  to  want 
 even  neceifary    food      Bat  when   we  have 
 faithfully  ufed  our  own  endeavour,  then  we 
 muft  alfo  look  up  to  God  for  his  blefling  on 
 it,  without  which  it  can  never  profper  to  us. 
 And  having  done  thus,  we  may  comfortably 
 reft  our  felves  on  his  providence,  for  fuch  a 
 meafurc  of  thefc  outward  things,  as  he  i<it^ 
 fitteft  for  us.  ,56.  But 
 
32  Ctje  mt)o\t  Durp  of  #an» 
 
 j5>unDap  j;6.  But  it  our  condition  be  fuch,  that  we 
 1.  are  not  able  to  labour,  and  have  no  other 
 means  of  bringing  in  the  ncceflaries  of  life  to 
 our  felves,  yet  even  then  we  are  chearfully 
 to  reft  upon  God,  believing  that  he  who  feeds 
 the  ravens,  will  by  fome  means  or  other,  tho' 
 we  know  not  what,  provide  for  us,  fo  long 
 as  he  pleales  we  Ihall  continue  in  this  world  ; 
 and  never  in  any  cafe  torment  our  felves  with 
 carking  and  diitruitful  thoughts,  but  as  the 
 Apoftle,  I  Tet.  V.  7.  Caft  all  our  care  ufon 
 htm^  who  caret h  for  us» 
 
 J7 .  This  is  earneftly  preft  by  our  Saviour, 
 Mat,  vi.  where  he  abundantly  {hews  the  fol- 
 ly of  this  fin  of  diftruft.    The  place  is  a  molt 
 excellent  one,  and  therefore  1  fhaHfet  it  down 
 at  large,  ver.  25.    Therefore  I  jay  unto  yoUy 
 Take  no  thought  for  your  I'lfe^  what  yejhall 
 eat^  or  what  ye  pall  drink^nehherfor  the  body 
 what  ye  fb  all  pit  on :  Is  not  the  life  more  than 
 meaty  and  the  body  than  raiment  ?  Behold  the 
 fowls  of  the  air y  for  they  fow  not^  neither  do 
 they  reap  nor  gather  into  harns^  yet  your  hea- 
 venly hather  feedeth  them.    Are  ye  not  much 
 better  than  they'^.  Which  ofyoubytaking  thought 
 can  add  one  cubit  to  his  fiaturefAnd  why  take 
 ye  thought  for  raimentlCojifider  the  li  Hies  of  the 
 feld^  how  they  grow^  they  toil  not  ^neither  do 
 they  ff  in ;  and  yet  J  fay  untoyou^  that  even  So- 
 lomon /;/  all  his  glory  was  not  arrayed  like  one 
 oftheje.    Wherefore^  ifGodfo  clothe  thegrafs 
 of  thefeld{JDhich  to  day  isj  and  to  morrow  is 
 
 4-  c^fi 
 
Of  Truft  in  God^  ^c.  33 
 
 cajl  into  the  o'ven^  fhall  he  not  mticb  more  ^""i^iip 
 cloath  you^  O  ye  of  little  Faith  ?  'Therefo}fe  ^' 
 take  no  thought^  i^ying^  What  jhall  we  eat  ? 
 Or  what  fhall  live  drink  ?  Or  where'withal 
 fhall  we  be  cloathed  ?  {for  after  ihefe  things 
 do  the  Gentiles  Jeek)  for  your  hea^venly  ha- 
 ther  knoweth  that  ye  have  need  of  allthefe 
 things*  But  jeek  ye  fir fl  the  kingdom  of  God 
 and  his  righteoiifnejsy  and  then  all  thefe  things 
 floall  be  added  unto  you*  Take  therefore  no 
 thought  for  the  morrow^  for  the  morrow  fo  all 
 take  thought  for  the  things  of  ttjelf-^  Jujfi^ 
 dent  unto  the  day  is  the  evil  thereof.  1  might 
 add  many  other  texts  to  this  purpofe  \  but 
 this  is  fo  full  and  convincing,  that  1  fuppole 
 it  needlefs. 
 
 58.  All  therefore  that  1  fiiall  fay  more  con-^^p  ^fw- 
 cerning  this  duty  is,  to  put  you  in  mind  of^'^/j  .^ 
 the  great  Benefits  of  it  j  as,  firft,  that  by  th'isGod. 
 trufting  upon  God  you  engage  and  bind  him 
 to  provide  for  you.  Men,  you  know,  think 
 themfelves  highly  concerned  not  to  fail  thofe 
 that  depend  and  truft  upon  them ;  and  cer- 
 tainly God  doth  fo  much  more.  But  then, 
 fecondly,  there  is  a  great  deal  of  cafe  and 
 quiet  in  thepradice  of  this  duty  ^  it  delivers 
 us  from  all  thofe  carkings  and  immoderate 
 cares,  which  difquiet  our  minds,  break  our 
 fleep,  and  gnaw  even  our  very  heart.  1  doubt 
 not  but  thofe  that  have  ielt  them,  need  not 
 be  told  they  areuneafy  ;  but  then,  mcthinks, 
 that  uneafinefs  fhould   make  us  forward  to 
 
 D  embrace 
 
^.^un^av  embrace  the  means  for  the  removing  of  them, 
 1.  and  fo  we  lee  it  too  oiten  doth  in  unlawful 
 ones  •  men  \vill  cheat,  and  fteal,  and  lye,  and 
 do  any  thing  to  deliver  themfelves  from  the 
 fear  of  want ;  bat,  alas!  they  commonly  prove 
 but  deceitful  remedies^  they  bring  God's 
 curfe  on  us,  and  lo  are  more  likely  to  betray 
 us  to  want,  than  to  keep  us  from  it.  But  if 
 you  defite  a  certain  and  unfailing  cure  for 
 cares,  take  this  of  relying  upon  God. 
 
 5^.  For  what  lliould  caufe  that  man  to  fear 
 want,  that  knov/s  he  hath  one  that  cares  for 
 him,  who  is  AU-fufficient,  and  will  not  fuf- 
 ier  him  to  want  what  is  lit  for  him  ?  If  a 
 poor  man  had  but  a  faithful  promife  from  a 
 w^ealthy  peribn,  that  he  would  never  fufter 
 him  to  want,  it  is  lure  he  would  be  highly 
 cheered  with  it,  and  would  not  then  think  fit 
 to  be  as  carking  as  he  was  belore  :  And  yet 
 a  man's  promiie  may  fail  us  ;  he  may  either 
 grow  poor  and  not  be  able,  or  he  may  prove 
 lalfe,  and  not  be  willing  to  make  good  his 
 word.  But  we  know  God  is  fubjc6l  neither 
 to  impoveiiihing  nor  deceit  •  and  therefore 
 how  vile  an  injury  do  we  offer  to  him,  if  we 
 dare  not  truft  as  much  upon  his  promife,  as 
 we  would  that  of  a  man  ?  Yea,  and  how  great 
 a  mifchiefdo  we  doourfelves,  by  loading  our 
 minds  with  a  multitude  of  vexations  and 
 tormenting  cares,  when  we  may  fo  lecurely 
 <:ajl  our  burden  ti^on  Godl  I  conclude  this 
 in  the  words  of  the  Apoflle,  Tljil,  iv.  6.  Be 
 
 careful 
 
of  Ilnm'ilityy  to.  35 
 
 careful  for  noth'ing^  hit  in  every   thing  by  s>^'*'^ap 
 ^Prayer  and  Siif^l'icati07i  "-jjith  Thankfgkmg     •*-^* 
 let  your  reqticjts  be  made  kno^JJii  unto  God. 
 
 SUNDAY     II. 
 
 Of  Hiimiltty  ^  of  Siihmtjfton  to  God's  Will  in         ] 
 reflect  of  Obedience-.^  of  ^Patience  hi  all       i 
 fort s  of  Suffer ings '^  and  of  Honour  due  to       ■ 
 God  in  jeveral  "Ji'ays^  in  his  Houje^  ^of]ejr<\'^' \ 
 fioUy  his  Day  J  Word.,  Sacraments .,  6Cc./ 
 
 Sea.  I.  A  SIXTH  Duty  to  GODJs;^,,^. 
 h\  HUMILITY  •  that  j^^  fudh^  .  ^ 
 -^  -^  a  fenie  of  our  own  Meannefs 
 and  his  Excellency,  as  may  work  in  us  low- 
 ly and  unfeigned  Sabmiffion  to  him  :  This 
 Submiffion  is  two-fold  •  firft,  to  his  Will  ♦  fe- 
 condly,  to  his  Wifdom. 
 
 2.  The  Submiflion  to  his  Will  is  alio  o^Stthmtffion 
 two  forts-  the  Submiffion  cither   of  Obedi-'^'^"'^'-^ 
 ence  or  Patience  :  That  of  Obedience,  is  our^gL'f^jr 
 ready  yielding  ourfelves  up  to  do  his  Will -^Ohedie we, 
 fo  that  when  God  hath  by  his  command  made 
 Icnown  to  us  what  his  pleafure  is,  chearfully 
 and  readily  to  fet  about  it.    To  enable  us  to 
 this.  Humility  is  exceeding  neceffary  ;  for  a 
 proud  perfon  is,  of  all  others,  the  unapteft  to 
 obey ;  and   we  fee  men  never  pay    an  Obe- 
 dience, but  where  they  acknowledge  the  per- 
 Ibn  commanding  to  be  fome  way  above  them, 
 and  fb  it  is  here:  If  we  be  not  throughly  per-- 
 D  2  fuaded 
 
36^ €tie  WdQh  Put;?  ot  ^an^ 
 
 ;§imua?  fuaded  that  God  is  infinitely  above  us,  that 
 ^'-    we  are  vilenefs  and  nothing  in  comparifon  of 
 him,  we  ftiall  never  pay  our  due  obedience, 
 
 3.  Therefore,  if  ever  you  mean  to  obey  in- 
 tirely  (as  you  muft,  if  ever  you  mean  to  be 
 faved)  get  your  hearts  pofleft  with  the  fenfe 
 ^he  great  of  that  great  unfpeakable  Diftance  that  is  be- 
 Dijiance    twceu  God  and  you.     Confider  him,  as  he  is, 
 Godlmfiis.'^  God  of  infinite  Majefty  and  Glory,  and  we 
 poor  worms   of  the    earth  :  He   infinite    in 
 power,  able  to  do  all  things^  and  we  able  to 
 do  nothing,  not  fo  much  as  to  make  one  batr 
 white  or  blacky  as  our  Saviour  fpeaks,  Mat.  v. 
 56.  He  of  infinite  purity  and  holinefs,  and 
 we  polluted  and  defiled,  wallowing  in  all  kind 
 of  fins  and  uncleannefs :    He  unchangeable 
 and  conftant,  and  we  fubjed  to  change  and 
 alteration   every  minute  of  our  lives.     He 
 eternal  and  immortal,  and  we  frail  mortals, 
 that  whenever  he  taketb  avjay  our  breathy 
 inje  d'wy  and  are  turned  again  to  our  di^fty 
 PfaLciv.  2p.  Confider  all  this,  I  fay,  and  you 
 cannot  but  acknowledge  a  wide  difference  be- 
 tween God  and  man  ;  and  therefore  may  well 
 cry  out  with  Job,  after  he  had  approached 
 fo  near  to  God,  as  to  difcern  fomewhat  of  his 
 excellency.   Job  xlii.  5,  6.    Now  mine  eye 
 feeth  thee^  wherefore  I  abor  tnyfelf  and  re- 
 fent  in  dtift  and  afhes. 
 „.    r-r         4.  And   even   when  this  HumiUty   hath 
 a;or/«/f7f/>  brought  us  to  Obedience,  it  is  not  then  to  be 
 afourbeji  call  off,  as  if  wc  had  no  farther  ufe  of  it  ^  lor 
 
J  he  Duty  of  Submijion. ^7__^ 
 
 there  is  Itill  great  ule,  nay,  neceflity  of  it,  to  ^"JJ^iap 
 keep  us  from  any  high  conceit  of  our  perfor-  ^^* 
 manccs;  which  if  we  once  entertain,  it  will 
 blaft  the  belt  of  them,  and  make  them  utter- 
 ly unacceptable  to  God  \  like  the  ftridnels 
 of  the  'Phanfee^  which  when  once  he  came 
 to  boaft  of,  the  Publican  was  preferred  be- 
 fore him,  Ltike  xviii.  The  beft  of  our  works 
 are  lb  full  of  infirmity  and  pollution,  that  if 
 we  compare  them  with  that  pcrfedion  and 
 purity  which  is  in  God,  we  may  truly  fay 
 with  the  Prophet,  All  our  rigbteoufi^ejfes  are 
 as  filthy  rags y  lia.  Ixiv.  6,  and  therefore  to 
 pride  ourfelves  in  them  is  the  lame  madnefs, 
 that  it  would  be  in  a  beggar  to  brag  of  his 
 apparel,  when  it  is  nothing  but  vile  rags  and 
 tatters.  Our  Saviour's  precept  in  this  matter 
 muft  always  be  remembred,Z>//y^e  xvii.  i  o.When 
 you  ha-ve  done  allthofe  things  which  are  com- 
 manded you^  fay^  we  are  unprofitable  [er- 
 "oants,  if,  when  we  have  done  all,  we  muft 
 give  ourfelves  no  better  a  title,  what  are  we 
 then  to  efteem  ourfelves,  that  are  fo  far  from 
 doing  any  confiderable  part  of  what  we  are 
 commanded  ?  Surely  that  worfer  name  of 
 fl'Othful  and  wicked  fervant,  Matt.  xxv.  a^. 
 we  have  no  realbn  to  think  too  bad  for  us. 
 
 5.   A  fecond  fort  of  Submiffion  to  his  will  S:ih,ni(pon 
 is  that  of  Patience:  This  ftands  in  fufFering  ^''^"^^J^J^e 
 his  will,  as  that   of  obedience  did  in  acting'-^  '^^'"''^^ 
 it,  and   is  nothing    clfe,  but  a  willing  and 
 quiet  yielding  to  whatever  afllidionsit  pieafes 
 D  3  God 
 
^■t.m  eaib'le  Dutp  or^j^anT 
 
 ^i.-Mnap  God  to  lay  upon  us.  Thig  the  loiemention^ 
 *^'  ed  humility  will  make  cafy  to  us*  for  when 
 our  hearts  are  throughly  poflefTcd  with  that 
 reverence  and  eftceni  ot  God,  it  will  be  im- 
 poilible  for  us  to  grudge  or  nmrmur  at  whatr 
 cver  he  does.  We  iee  an  inflance  of  it  in 
 old  El}y  I  Sam,  iii.  who,  after  he  had  heard 
 the  fad  threatnings  of  God  againil:  him,  of 
 the  deftruclion  of  his  family,  the  lofs  of  the 
 priefthood,  the  cutting  off  both  his  fons  in 
 one  dav,  which  w^ere  all  of  them  afflidions 
 of  the  heavieft  kind  :  yet  this  one  confidera- 
 tion,  That  it  was  the  Lard,  enabled  him 
 calmly  and  quietly  to  yield  to  them,  faying. 
 Let  him  do  what  feemeth  bhn  good^  Verfe  i  S. 
 The  fame  effcd  it  had  on  D^^vtd  in  his  fufrcr-r 
 ings,  TfaL  xxxix.  p.  I  ivas  dn^nby  1  opened 
 not  my  mouthy  lecaitje  thou  d'ldjl  it.  God's 
 doing  it  (ilenced  all  murmurings  and  grum- 
 blings in  him.  And  lb  mu|l  it  do  in  us,  in 
 all  our  afflidions,  if  we  will  indeed  approve 
 cur  humility  to  God. 
 
 6>,  For  furely  you  will  not  think  that  child 
 hath  due  humility  to  his  parent,  or  that  fetr 
 vant  to  his  mafter,  that  when  they  are  cor^ 
 reeled,  fliall  fiie  in  the  father's  or  maker's 
 face.  But  this  do  we,  whenever  we  grudge 
 and  repine  at  that  svhich  God  lays  upon  us. 
 But  belides  the  want  of  humility  in  our  fo 
 doing,  there  is  alfo  a  great  want  of  juilice  in 
 it-  for  God  hath,  as  we  are  his  creatures, 
 ji  right  to  do  with  us  what  he  will  \   and 
 
 there- 
 
Of  Tattence,  t-^Q.  33? 
 
 thercfo/e  for  us  to  refill  that  rig;ht  of  his,  is  ^ynoap 
 the  highell  injuflice  that  can  be.  Nay,  farther,  ^  • 
 it  is  alfo  the  greateft  folly  in  the  world  ;  f^r 
 it  is  only  our  good  that  God  aims  at  in  af- 
 fliding  us :  That  heavenly  Father  is  not  like 
 our  earthly  ones,  who  Ibmetimes  corred  their 
 children  only  to  fatisfy  their  own  angry  hu- 
 mour, not  to  do  them  good.  But  this  is  fubject 
 to  no  fuch  frailties ;  He  doth  not  affl'iB  willing- 
 ly y  nor  grieve  the  children  ofmen^  Lam.  iii.  ^'^. 
 They  are  oUr  (ins,  which  do  not  only  give  him 
 juft  caufe,  but  even  force  and  neceffitatc  him 
 to  punifli  us :  He  carries  to  us  the  bowels  and 
 aiFeclions  of  the  tendered  Father.  Now  when 
 a  father  fees  his  child  ftubborn  and  rebellious, 
 and  running  on  in  a  couife  that  will  cer- 
 tainly undo  him,  what  greater  a8:  of  fatherly 
 kindnefs  can  he  do,  than  chaften  and  correct 
 him,  to  lee  if  by  that  means  he  may  amend 
 him  ?  Nay,  indeed,  he  could  notbefaid  to  have 
 true  kindnefs  to  him,  if  he  iliould  not.  And 
 thus  it  is  with  God,  when  he  lees  us  run  on  in 
 fin,  either  he  rauft  leave  off  to  love  us,  and  fo 
 leave  us  to  ourfelves  to  take  our  own  courle, 
 and  that  is  the  heavieft  curfe  that  can  befall 
 any  man  ;  or  elfe,  if  he  continue  to''lovc  us, 
 he  mull  correct  and  punifli  us,  to  bring  us  to 
 amendment :  Therefore  whenever  he  llrikes, 
 we  are,  in  all  reafon^  not  only  patiently  to  lie 
 under  his  rod,  but  (as  I  may  fay)  kiis  it  ai-  rhankfui^ 
 fo :  that  is,  be  very  thankful  to  him,  tliat  he  is  ^''\  'f-T 
 
 1       r   1  •  t  hods  Lor^ 
 
 pieaiea  not  logtve  us  over  to  our  own  hearts xdUom, 
 D  4  lulls. 
 
4-  "^m  CCilbLtc  Dutp  of  tj^cuu 
 
 '^un_d^>  liijf^^  Pialm  Ixxxi.  12.  Bat  ilill  continues  his 
 •*-^-  care  of  us;  fends  affliftions  as  lb  many  mel- 
 fengers  to  call  us  home  to  himfelf.  You  fee 
 then  how  grofs  a  folly  it  is  to  murmur  at 
 thofe  firipes  which  are  meant  fo  gracioufly  : 
 it  is  like  that  of  a  froward  patient,  which 
 reproaches  and  reviles  the  Phyfican  that 
 comes  to  cure  him  *,  and  if  fuch  a  one  be  left 
 to  die  of  his  dileafc,  every  one  knows  whom 
 he  is  to  thank  for  it. 
 
 7.   But  it  is  not  only  quietnefs,  no,  nor 
 thankfulnefs   neither  under  afflitlions,    that 
 
 Fiaiffni  '^  ^^^  ^^^^  ^^  ^^^  duty  in  this  matter :  We 
 >:efs  ««vgr  niuft  have  Fruitfulnefs  alfo,or  all  the  reft  will 
 the:n,  ftand  US  in  no  (lead.  By  Fruitfulnefs  I.  mean 
 the  bringing  forth  that  which  the  afiii-^ions 
 were  rent  to  work  in  us,  w<s.  the  amendment 
 of  our  lives.  To  which  purpofe,  in  time  of 
 aiilidion,  it  is  very  neceflary  for  us  to  call 
 curlelves  to  an  account,  to  examine  our  hearts 
 and  lives,  and  fearch  diligently  what  fins  lie 
 upon  us,  which  provoked  God  thus  to  fmite 
 us ;  and  whatfoever  v/e  find  ourfelves  guilty 
 of,  humbly  to  confefs  to  God,  and  immedi- 
 ately to  foriake  for  the  reft  ot  our  time. 
 
 r,i  an  Sorts  ^'  -^'^  ^  ^^^^  ^^^  concerning  this  duty  of 
 of  Suffer-  Patience,  is,  that  we  are  as  much  bound  to  it 
 ^"^^'  in  one  Ibrt  of  Sufferings,  as  another,  whether 
 our  SuSferlngs  be  lb  immediately  from  God's 
 hand,  that  no  creature  hath  any  thing  to  do 
 in  it,  as  ficknefs,  or  the  like ;  or  whether  it 
 be  lach,  wherein  men  are  the  inftruments  of 
 
 afflicting 
 
Of  Tatience,  &:c.  41 
 
 affliding  us.  For  it  is  moft  fure,  when  any  .t-imDap 
 man  doth  us  hurt,  he  could  not  do  it  with-  II* 
 out  God's  Permiflion  and  Sufferance  •  and 
 God  may  as  well  make  them  the  inftruments 
 of  punilhing  us,  as  do  it  more  diredly  by 
 himfelf :  And  it  is  but  a  counterfeit  patience, 
 that  pretends  to  fubmit  to  God,  and  yet  caa 
 bear  nothing  from  men.  We  lee  holy  Joi^^ 
 who  is  fet  forth  to  us  as  a  pattern  of  true  pa- 
 tience, made  no  fuch  difference  in  his  afflidi- 
 ons ;  he  took  the  lofs  of  his  Cattle,  which  the 
 Chaldeans  and  Sabeans  robb'd  him  of^  with 
 the  very  fame  meeknefs  with  which  he  did 
 that  which  was  confumed  by  fire  from  Hea- 
 ven, When  therefore  we  luffer  any  thing 
 from  men,  be  it  never  fo  unjuftly  in  refped 
 of  them,  we  are  yet  to  confefs  it  is  moff  jufi: 
 in  refped  of  God  :  and  therefore,  inftcad  of 
 looking  upon  them  with  rage  and  revenge, 
 as  the  common  cuftom  of  the  world  is,  we 
 are  to  look  up  to  God,  acknowledge  his  ju- 
 itice  in  the  afflidion,  begging  his  pardon  moft 
 earneftly  for  thole  fins  which  have  provoked 
 him  to  fend  it,  and  patiently  and  thank- 
 fully bear  it,  till  he  ihall  fee  fit  to  remove 
 it ;  ffill  faying  with  Job^  Blejfid  be  the  Name 
 of  the  Lord. 
 
 p.  But  I  told  you,  humility  contained  m  Suhmijp.cn 
 it  a  Submiffion,  not  only  to  his  Will,  but  allb'^:^  -'^ 
 to  hisWifdom;  that  is,  to  acknowledge  hiiu    ^  ''^' 
 infinitely  wife,  and  therefore,  that  whatever 
 he  doth,  is  beft  and  iittcft  to  be  done.     And 
 
 this 
 
4^  ^tjc  ©UOolc  Dutp  of  Wan 
 
 ^unnap  this  we  are  to  confefs  both  in  his  Commands, 
 ^/-*      and   in  his  dilpofing  and  ordering  of  things. 
 
 mands!^  Fiift,  whatlccver  he  commands  us  either  to 
 believe  or  do,  we  are  to  lubmit  to  his  vvif- 
 dom  in  both  ;  to  believe  whatlbever  he  bids 
 us  believe,  how  impoffible  foever  it  feems  to 
 our  Ihallovv  underftandings  ^  and  to  do  what- 
 ever he  commands  us  to  do,  how  contrary 
 foever  it  be  to  our  llelhly  realbn  or  humour ; 
 and  in  both  to  conclude,  that  his  commands 
 are  moft  lit  and  realbnabie,  however  they  ap- 
 pear to  us. 
 
 FnhisDif      lo.  Secondly,    we  arc    to  lubmit  to  his 
 
 '^efaU.  wifdoni,  in  refped  of  his  Difpofal  and  order- 
 ing of  things  ;  to  acknowledge  he  difpoles 
 •all  things  moft  wifely  ;  and  that  not  only  in 
 Avhat  concerns  the  v/orld  in  general,  but  ai- 
 fo  in  what  concerns  every  one  of  us  in  par- 
 ticular :  So  that  in  what  condition  foever  he 
 puts  us,  vve  arc  to  alTure  ourielves  it  is  that 
 which  is  beft  for  us,  fince  he  choofes  it  for 
 us,  who  cannot  err.  And  therefore  never  to 
 have  impatient  defires  of  any  thing  in  this 
 world,  but  to  leave  it  to  God  to  lit  us  with 
 fuch  an  eftate  and  condition,  as  he  fees  beft 
 for  us,  and  there  let  us  quietly  and  con- 
 tentedly reft ;  yea,  though  it  be  fuch,  as  of  all 
 others  wc  fnould  leaft  have  wifhed  for  our- 
 felves.  And  this  furely  cannot  but  appear 
 very  reafonable  to  any  that  hath  humility  ; 
 for  that  having  taught  him,  that  God  is 
 infinitely  wife,  and  he  very  fooliili,  he  can 
 
 never 
 
Of  Honotirhig  God^  £Cc.  43 
 
 never  doubt  but  that  it  is  much  more  for  hi^  rimt"'ap 
 good,  that  God  fhould  choofe  for  him,  than 
 he  for  himfcif;  even  as  it  is  much  more  for 
 the  child's  good,  to  have  the  parent  choofe 
 for  it,  than  to  be  left  to  thofe  (illy  choices  it 
 would  make  for  itfelf :  For  how  many  times 
 would  it  cut  and  burn,  and  mifchief  itfelf,  if 
 it  might  have  every  thing  it  dcfires  ?  And 
 fuch  children  are  we;  we  many  times  eagerly 
 dclire  thofe  things  which  would  undo  us,  if 
 we  had  them.  Thus  many  times  we  wilh  for 
 wealth,  and  honour,  and  beauty,  and  the 
 like;  when,  if  we  had  them,  they  would  only 
 .prove  fnares  to  us,  we  iliould  be  drawn  into 
 fjn  by  them :  And  this  God,  who  knows  aii 
 things,  fees,  though  we  do  not ;  and  there- 
 fore oiten  denies  us  thofe  things  which  he 
 ■fees  will  tend  to  our  mifchief;  and  it  is  his  a- 
 bundant  mercy  that  he  doth  fo.  Let  us  there- 
 ;fore,  whenever  we  are  difappointed  of  any  of 
 our  aims  and  wifhes,  not  only  patiently,  but 
 joyfully  fubmit  to  it,  as  knowing  that  \X.  is 
 certainly  heft  for  us,  it  being  chofen  by  the 
 unerring  Wifdom  of  our  heavenly  Father. 
 
 1 1.  A  feventh  Duty  to  God  is  HONOUR,  Uonom, 
 that  is  the  paying  him  luch  a  reverence  and 
 refpeO:,  as  belongs  to  lo  great  a  Majciiy.  And 
 this  is  either  inward  or  outward  :  The  in- 
 ward is  the  exalting  him  in  our  hearts,  ha- 
 ving always  the  higheft  and  mofV  excellent 
 efteem  of  him.  The  outward  is  the  mani- 
 fefting  and  fhewing  forth  that  inward ;  and 
 
 •  that 
 
44  ^^t  ilBQCiU  Diitp  of  ^^v)dn 
 
 ^tm^f  that  is  the  firft  general  in  the  whole  courle 
 *■■-  of  our  lives,  the  living  like  men  that  do  in- 
 deed carry  that  high  efteem  of  God.  Now 
 you  know,  if  we  bear  any  fpecial  reverence 
 but  to  a  man,  we  will  be  careful  not  to  do 
 any  foul  or  bafe  thing  in  his  prefence  ;  and 
 fo,  if  we  do  indeed  honour  God,  we  fliall  ab- 
 hor to  do  any  unworthy  thing  in  his  fight. 
 But  God  fees  all  things,  and  therefore  there 
 is  no  way  to  ftiun  the  doing  it  in  his  fight, 
 if  we  do  it  at  all;  therefore,  if  we  do  thus 
 reverence  him,  v*^e  muft  never  at  any  time 
 do  any  finful  thing. 
 Several  j  j^  But  bcfidcs  this  general  way  of  ho- 
 h^lurrr:g  Houring  God,  thcrc  are  many  particular  a6ls 
 ^wrf*  by  which  we  may  honour  him  ^  and  thcfe 
 ads  are  divers,  according  to  the  feveral  par- 
 ticulars about  which  they  are  exercifed  :  For 
 we  are  to  pay  this  Honour  not  only  immedi- 
 ately to  himlelf,  but  alfo  by  a  due  eftimation 
 and  account  of  all  tbofe  things  that  nearly 
 relate  or  belong  to  him.  Thofe  are  efpeci- 
 ally  (ix;  fiift,  his  Houfe ;  fecondly,  his  Re- 
 venue or  Income  (as  I  may  fay)  thirdly,  his 
 Day  ;  fourthly,  his  Word  ;  fithly,  his  Sacra- 
 ments ;  and,  fixthly,  his  Name :  And  every 
 one  of  thefe  is  to  have  fome  degree  of  our 
 reverence  and  efteem. 
 /i»  ^'s  13.  Firft-,  his  Houfe,  that  is,  the  Church  ; 
 
 ^^■^'*  which  being  the  place  kt  apart  for  his  pub- 
 lick  worftiip,  we  are  to  look  on  it,  though 
 not  as  holy  in  refped  of  itfclf,  yet  in  refpecb 
 
 of 
 
Of  Honouring  God^  Kc,  45 
 
 of  its  ule,  and  therefore  muft  not  prophane  it,®""^*? 
 by  imploying  it  to  ufes  ofourown.  ThisChrift     **^* 
 hath  taught  us  by  that  Ad  of  his,  Matt.  xxi. 
 1 2.  in  driving  the  buyers  and  fellers  out  of  the 
 Temple,  faying,  My  boufe  is  called  the  houfe 
 ofTrayer:  And  again,  'joJm  ii.  i^.  Make  not 
 7Hy   Father's  houfe  a  houfe  of  merchandije. 
 By  which  it  is  clear.  Churches  are  to  be  ufed 
 only  for  the  Service  of  God  ^  and  we  are  to 
 make  that  the  only  end  of  our  coming  thi- 
 ther, and  not  to  come  to  Church  as  to  a  mar- 
 ket, to  make  bargains,  or  difpatch  bufincffes 
 with  our  neighbours,  as  is  too  common   a- 
 mong  many.    But  whenever  thou  entreft  the 
 Church,  remember  that  it  is  the  houfe  of  God, 
 a  place  where  he  is  in  an  efpeclal  manner 
 prefent,  and  therefore  take  the  counfel  of  the 
 wife  man,  Ecclef  v.  i.  and  keef  thy  foot  'when 
 thou  goefl  into  the  houfe  of  God^  that  is,  be- 
 have thyfelf  with  that  godly  ?iwe  and  re- 
 verence, which  belongs  to  that  great  Majefty 
 thou  art  before  :  Remember  that  thy  bujincfs 
 there  is  to  converfe  with  God  \  and  therelore 
 fliut  out  all  thoughts  of  the  world,  even  of 
 thy  moft  lawful  bulinefs,  which,  though  they 
 be  allowable  at  another  time,  are  here   fin- 
 ful.     How  fearful  a  guilt  is  it  then  to  en- 
 tertain any  fuch   thoughts  as  are  in   them- 
 felves  wicked  ?  It  is  like  the  Treafon  of  7/^- 
 •  das^  who  pretended  indeed  to   come  to  kifs 
 his  Mafter,  but  brought  with  him  1  band  of 
 foldiers  to  apprehend  him,  Matt.  xxvi.     We 
 
 make 
 
4^  €|}e  m\}o\t  Durp  of  93an, 
 
 0ii«Dap  make  a  fhew  in  our  coming  to  Church  of  fer- 
 II*  ving  and  woiihipping  God  •  but  v/e  bring 
 with  us  a  train  of  his  enemies  to  provoke 
 and  defpite  him.  This  is  a  wickedncfs  that 
 may  outvy  the  profanenefs  of  thefe  days,  in 
 turning  Churches  into  flables  ♦,  for  linful  and 
 polluted  thoughts  are  much  the  worfe  fort 
 of  beafts, 
 
 /efiomf'  ^4'  The  fecond  thing  to  which  refped 
 belongs,  is  his  revenue  or  income ;  that  is, 
 whatfoever  is  his  peculiar  pofleffions,  fct  apart 
 for  the  maintenance  of  thofe  that  attend  his 
 fervice:  Thofe  were  the  priefts  in  time  of 
 the  law,  and  minifters  of  the  Gofpel  now 
 with  us.  And  whatever  is  thus  fet  apart,  wc 
 muft  look  on  with  fuch  refpecl,  as  not  to  dare 
 to  turn  it  to  any  other  ufe.  Of  this  fort,  fome 
 are  the  free-will-offerings  of  men,  who  have 
 fometimes  of  their  own  accord  given  fome  of 
 their  goods  or  land  to  this  holy  ufe-  and 
 ■  whatfoever  is  fo  given,  can  neither  by  the 
 perfon  that  gave,  nor  any  other,  be  taken 
 away,  without  that  great  fin  of  Sacrilege. 
 
 15.  But  befides  thefe,  there  was  among 
 the  Jevvs,  and  hath  always  been  in  all  Chrifti- 
 an  nations,  fomething  allotted  by  the  law 
 of  the  nation,  for  the  fupport  and  mainte- 
 nance of  thofe  that  attend  the  Service  of  God. 
 And  it  is  but  juft  and  neceflary  it  fhould  be  fo, 
 that  thoi^,  who  by  undertaking  that  calling 
 are  taken  off  from  the  ways  of  gaining  a  live- 
 lihood in  the  world,  fnould  be  provided  for 
 4.  by 
 
Of  Sacrilege^  6Cc. 47 
 
 by  them  whole  iouls  they  watch  over:  iVnd  ^iJiiCia>> 
 therefore  it  is  nioit  reaibnabie,  which  the  A-  II. 
 poftle  urges  in  this  matter,  i  Cor.  ix.  11,  If  we 
 ha'uefown  unto  you  jprittial  things^  is  it  a 
 great  thing  if  we  jball  rea^  your  cardial' 
 things?  that  is,  it  is  moil  unrealbnable  lor  men 
 to  grudge  the  bellowing  a  few  carnal  things, 
 the  outward  neceflaries  of  this  temporal  lite, 
 on  them,  Irom  whom  they  receive  fpiritual 
 things,  even  inftrudion,  and  ailiftance  to- 
 wards the  obtaining  of  an  eternal  life. 
 
 16.  Now  whatioeveris  thus  appointed  for  cj^^^^^,^, 
 this  ulc,  may  by  no  means  be  employed  to  Sm  of  ^a- 
 any  other :  And  therefore  thofe  tithes,  which ^"^'■^^* 
 are  here  by  law  allotted  for  the  maintenance 
 of  the  Minillry,  muft  by  no  means  be  kept 
 back,  nor  any  tricks  or  fhifts  ulcd  to  avoid 
 the  payment,  either  in  whole  or  in  part.  For, 
 lirft,  it  is  certain,  that  it  is  as  truly  thett,  as 
 any  other  robbery  can  be:  Miniiters  having 
 right  to  their  tithes  by  the  fame  law,  which 
 gives  any  other  man  right  to  his  eftate.  But 
 then,  lecondiy,  it  is  another  manner  of  rob- 
 bery than  wc  think  of,  it  is  a  robbing  of  God, 
 whofe  fervice  they  were  given  to  maintain : 
 and  that  you  may  not  doubt  the  truth  of 
 this,  it  is  no  more  than  God  himfelt  hath 
 faid  of  it,  MaL  iii.  8.  fVtll  a  man  rob  God? 
 Tet  ye  ha^di  robbed  me  :  Tet  ye  Jay^  IVherein 
 have  we  robbed  thee  ?  in  tithes  and  ojfermgs. 
 Here  it  is  molt  plain,  that  in  God's  account 
 the  withholding  tithes  is  a  robbing  of  him^ 
 
 And 
 
48 €1)0  mWt  Duty  of  ^an>  . 
 
 ^anOap  And,  if  you  pleafe,  you  may  in  the  next  verfe 
 II.     fee  what  the  gain  of  this  robbery  amounts  to; 
 Te  are  curfedwith  a  curfe.  A  curfe  is  all  is 
 gotten  by  it ;  and  common  experience  fhews 
 us,  that  God's  vengeance  doth  in  a  remark- 
 able manner    purfue  this  fin  of   Sacrilege, 
 whether  it  be  that  of  withholding  tithes,  or 
 the  other    of  feizing  on    thofe   polTellions, 
 which  have  been  voluntarily  confecrated  to 
 5'^eP«-    God.     Men  think  to  enrich  themfelves  by 
 ti'j  menu   j^^  ^^^  -^  ufually  proves  diredly  contrary  ; 
 this  unlawful  gain  becomes  fuch  a  canker  in 
 the  eftate,  as  often  eats  out  even  that  we 
 had  a  juft  title  to :  And  therefore,   if  you 
 love  (1  will  not  fay  your  fouls,  but)  your 
 eftates,  preferve  them  from  that  danger,  by 
 a  ftrict  care  never  to  meddle  with  any  thing 
 fet  apart  for  God. 
 ^he  Times      1 7.  A   third  thing,    wherein  we    are  to 
 yor£«.yer-£xprefs  our  reverence  to  God,  is,  the  hallow- 
 ing of  the  Times  fet  apart  for  his  fervice : 
 He  who  hath  given  all  our  Time,  requires 
 fome  part  of  it  to  be  paid  back  again,  as  a  rent 
 or  tribute  of  the  whole.  Thus  the  Jews  kept 
 holy  the  feventh  day,  and  we  Chriftians  the 
 Sunday y  or  Lord'sDay  ;  the^eicj  were  in  their 
 Sabbath  efpecially  to  remember  the  Creation 
 of  the  world,  and  we  in  ours  the  Refurre£lion 
 of  Chrift,  by  which  a  way  is  made  for  us  in- 
 Urd'sDay^^  that  better  world  we  expert  hereafter.  Now 
 this   day    thus  fet  apart,  is  to  be  imploy- 
 cd  in  the  Worlhip  and  Service  of  God,  and 
 
 I  that 
 
Of  the  Lord's  Day.  49 
 
 that  firft  more  Iblemnly  and  publickly  in  the  ©ij^^ap 
 congregation  ;  from  which  no  man  muft  then  *■'■• 
 ablent  himfelf  without  a  juft  caufe^  And, 
 fecondly,  privately  at  home;  in  praying  with, 
 and  inftruding  our  families  j  or  elfe  in  the 
 yet  more  private  duties  ot  the  clofet,  a  man's 
 ov<n  private  prayers,  reading,  meditationj 
 and  the  like. 
 
 And  that  we  may  be  at  leifure  for  thefe, 
 a  reft  from  all  worldly  bufinefs  is  command- 
 ed ;  therefore  let  no  man  think,  that  a  bare 
 reft  from  labour  is  all  that  is  required  of  hira 
 on  the  Lord's  Day  •  but  the  time  which  he 
 faves  from  the  works  of  his  calling,  he  is  to 
 Uy  out  on  thofe  fpiritual  duties :  For  the 
 Lord's  Day  was  never  ordained  to  give  us  a 
 pretence  for  idlenefs,  but  only  to  change  our 
 imployment  from  worldly  to  heavenly  ^  much 
 lefs  was  it  meant,  that  by  our  reft  Irom  our 
 callings,  we  fhould  have  more  time  free  to 
 beftow  upon  our  fins,  as  too  many  do,  who 
 are  moie  conftant  on  that  day  at  the  ale- 
 houfe,  than  the  Church.  But  this  reft  was 
 commanded^  firft^  to  ftiadow  out  to  us  that 
 reft  from  fin,  which  we  are  bound  to  all  the 
 days  of  our  lives  ;  and,  fecondly,  to  take  us 
 off"  from  our  worldly  bufinefs,  and  to  give  us 
 time  to  attend  the  fervice  of  God,  and  the 
 need  of  our  fouls. 
 
 1 8.  And  furely,  if  we  rightly  confider  it,- 
 it  is  a  very  great  benefit  to  u?,  that  there  is 
 fuch  a  fet  time  thus  weekly  returning  for  that 
 
 J£  purpofc. 
 
jo. CQc  COet)cie  S)utp  of  tl^an> 
 
 *S)unoap  purpole.  We  are  very  intent  and  bufy  upon 
 •*-^*  the  world  ;  and,  if  there  were  not  Ibme  futb 
 time  appointed  to  our  hands,  it  is  to  be 
 doubted,  we  fhould  hardly  allot  any  our 
 lelves :  And  then  what  a  ftarved  condition 
 muft  thefe  poor  fouls  of  ours  be  in,  that  Ihall 
 never  be  afforded  a  meal?  Whereas  now 
 there  is  a  conftant  diet  provided  for  them  ; 
 every  Sunday,  if  we  will  conicionably  im- 
 ploy  it,  may  be  a  Feftival-day  to  them,  may 
 bring  them  in  fuch  Ipiritual  food,  as  may 
 nouriih  them  to  eternal  life.  We  are  not  to 
 look  on  this  day  with  grudging,  like  thofe  in 
 j^mos  viii.  5.  who  ask,  ff/jcj^  will  the  Sab- 
 bath he  gone^  that  in'e  may  fet  forth  wheat  r^ 
 as  if  that  time  were  utterly  loft,  which 
 were  taken  from  our  worldly  bufinefs  : 
 But  we  are  to  confider  it,  as  the  gainfulleft, 
 as  the  joyfulleft  day  of  the  week  •  a  day 
 of  harveft,  wherein  we  are  to  lay  up  in  ftore 
 '  for    the  whole  week,  nay,   for   our    whole 
 
 lives. 
 ^heFeajis  15).  But  bcfidcs  this  of  the  Vv^eckly  Lord's 
 "^l^^.r  f)ay,  there  are  other  times,  which  the  Church 
 hath  let  apart  for  the  remembrance  of  fome 
 fpecial  mercies  of  God,  fuch  as  the  Birth  and 
 Refurreciion  of  Chrift;  the  Defcent  of  the  Ho- 
 ly Ghoft,  and  the  like  :  And  t^efe  days  we 
 are  to  keep  in  that  manner,  which  the  Church 
 liath  ordered,  to  wit,  in  the  lolemn  worihip 
 of  God,  and  in  particular  thankfgiving  for 
 rlrat  Ipccial  bleffing  we  then  remember.  And 
 
 furely 
 
The  Feap  of  the  Church,  ^c.  ji 
 
 lurely  whoever  is  truly  thankful  for  thole  5'»'|'^sp 
 lich   mercies,  cannot  think  it  too  much   to         ' 
 fet  apart  ibme  few  days  in  a  year  for   that 
 pur  pole. 
 
 But  then  we  are  to  look  that  our  feafts  be 
 truly  fpiritual,  by  imploying  the  day  thus 
 holily,  and  not  make  it  an  occafion  of  in- 
 temperance and  diforder,  as  too  many,  who 
 confider  nothing  in  Chrijimas,  and  other  good 
 times,  but  the  good  cheer  and  jollity  of 
 them :  For  that  is  doing  defpite,  inflead  of 
 honour,  to  Chrift,  who  came  to  bring  all  pu- 
 rity and  fobernefs  into  the  world  ;  and  there- 
 fore muft  not  have  that  com.ing  of  his  remem- 
 bred  in  any  other  manner. 
 
 20.  Other  days  there  are  alfo  fet  apart  in 
 memory  of  the  Apoftles,  and  other  Saints, 
 wherein  we  are  to  give  hearty  thanks  to 
 God  for  his  Graces  in  them ;  particularly, 
 that  they  were  made  inftruments  of  reveal- 
 ing to  us  Chrift  Jefits^  and  the  way  of  fal- 
 vation,  as  you  know  the  Apoftles  were  by 
 their  preaching  throughout  the  world.  And 
 then  farther,  we  are  to  meditate  on  thole 
 examples  of  holy  life  they  have  given  us, 
 and  ftir  up  ourfelves  to  the  imitation  thercotL 
 And  whoever  does  uprightly  fet  himfelf  to 
 make  thefe  ufes  of  thefe  fcveral  holy-days,»  • 
 will  have  caufe,  by  the  benefit  he  fliall  find 
 from  them,  to  thank,  and  not  to  blame  the 
 Church  for  ordering  them. 
 
 E  2  21.  Another 
 
^unDa^       21.  Another  fort  of  days  there  are,  which 
 11,     ^Q  a^j^e  likewife  toobferve;  and  thofe  are 
 
 ~  %?J-  days  of  Falling  and  Humiliation :  And  what- 
 ever of  this  kind  the  Church  enjoyns,  whe- 
 ther conftantly  at  fet  times  of  the  year,  or 
 upon  any  fpecial  or  more  fudden  occafion, 
 we  are  to  obferve  in  fuch  manner  as  fhe  di- 
 reds ;  that  is,  not  only  a  bare  abftaining  from 
 Meat,  which  is  only  the  body's  punifhment, 
 but  in  affliding  our  fouls,  humbling  them 
 deeply  before  God,  in  a  hearty  confeffing 
 and  bewailing  of  our  own  and  the  nation's 
 fins,  and  earneft  prayer  for  God's  pardon  and 
 forgivenefs,  and  for  the  turning  away  of 
 thofe  judgments,  which  thofe  fins  have  called 
 for  :  But  above  all,  in  tarmng  ourfehes  from 
 our  [ins^  lojiong  the  bands  of  w'lckednefs^  as 
 Ifaiah  fpeaks,  Chap.  Iviii.  6.  and  exercifing 
 ourfelvcs  in  works  of  mercy,  dealing  our 
 hread  to  the  hungry^  and  the  like,  as  it 
 there  follows. 
 
 Ged'iU'crd  ^2.  Fourthly,  vre  are  to  exprefs  our  reve- 
 rence to  God,  by  honouring  his  Word  \  and 
 this  we  muft  certainly  do,  if  we  do  indeed 
 honour  him  ;  there  being  no  furer  fing  of  our 
 defpifing  any  perfon,  than  thefetting  light  by 
 what  he  fays  tons:  As  on  the  contrary,  if 
 we  value  one,  every  word  he  fpeaks  will  be 
 of  weight  with  us.  Now  this  Word  of  God 
 is  ^xprefly  contained  in  the  Holy  Scriptures, 
 
 ^h3  HsJy  the  Old  and  New  Tcftamenr,  where  he  fpeaks 
 
 &riptures.  ^^  ^^^  ^^  ^^^^  ^^  j^j^  ^^jll^  ^^j  ^^^  dutV.   And 
 
 therefore 
 
Of  God's  Word,  ac 53_ 
 
 therefore  to  this  Word  of  his  we  are  to  bear  S>unoa? 
 a  wonderfuf  relpe^b,  to  look  upon  it  as  the 
 rule  by  which  we  muft  frame  all  the  adions 
 of  our  life:  and  to  that  end  to  ftudy  it  much, 
 to  read  in  it  as  often  as  we  can  ^  if  it  may 
 be,  never  to  let  a  day  pafs  us  without  read- 
 ing, or  hearing  fome  part  of  it  read* 
 
 23.  But  then  that  is  not  all :  We  muft  not 
 only  read,  but  we  muft  mark  what  we  read; 
 we  muft  diligently  obferve  what  duties  there  » 
 are,  which  God  commands  us  to  perform; 
 what  faults  they  are,  which  God  there  char- 
 ges us  not  to  commit,  together  with  the  re-^ 
 wards  promifcd  to  the  one,  and  the  punifti- 
 ment  threatncd  to  the  other.  When  we  have 
 thus  marked,  we  muft  lay  them  up  in  our 
 memory,,  not  fo  loolely  and  careleily,  that 
 they  ftiall  prefently  drop  out  again  :  But  we 
 muft  fo  faften  them  there,  by  often  thinking 
 and  meditating  on  them,  that  we  may  have 
 them  ready  for  our  ufe.  Now  that  ufe  is  the 
 direding  of  our  lives;  and  therefore,  when- 
 ever we  are  tempted  to  the  committing  of' 
 any  evil,  we  are  then  to  call  to  mind.  This  is 
 the  thing  which  in  fuch  a  Scripture  is  forbid- 
 den by  God,  and  all  his  vengeances  threatned 
 againft  it :  And  fo  in  like  manner,  when  any 
 opportunity  is  offered  us  of  doing  good,  to 
 remember,  This  is  the  duty  which  I  was  ex- 
 horted to  in  fuch  a  Scripture,  and  llich  glori- 
 ous rewards  promifed  to  the  doing  of  it:  And 
 by  thefe  conliderations  ftrengthen  oarfclves 
 
 E  3  for 
 
€t!e  m\)Qlt:  Duts?  ct  ®an* 
 
 g)uiinaj'  for  refrftance  of  the  evil,  and  performances  of 
 ^^'     the  good. 
 
 24.  But  befides  this  of  the  written  Word, 
 it  hath  pleafed  God  to  provide  yet  farther  for 
 our  inftru^ion  by  his  miniliers,  whofe  office 
 it  is  to  teach  us  God's  will,  not  by  faying  any 
 thing  contrary  to  the  written  Word  (for 
 whatfoever  is  fo,  can  never  be  God's  will) 
 but  by  explaining  it,  and  making  it  eafier  to 
 our  undcrftandings,  and  then  applying  it  to 
 our  particular  occafions,  and  exhorting  and 
 ftirring  us  up  to  the  practice  of  it :  All  which 
 is  the  end  at  which  firft  their  catechizing,  and 
 then  their  preaching  aimeth.  And  to  this  we 
 are  to  bear  alfo  a  due  refpeft,  by  giving  di- 
 ligent heed  thereto,  not  only  being  prefent  at 
 catechizings  andfermons^  and  either  fleep  out 
 the  time,  or  think  of  fomewhat  elfe,  but  care- 
 fully marking  what  is  faid  to  us.  And  fure- 
 ly,  if  we  did  but  rightly  confider  how  much 
 it  concerns  us,  we  (hould  conclude  it  very 
 realbnable  for  us  to  do  fo. 
 frJi'''^''"  ^i-  For  firft,  as  to  that  of  Catechizing,  it 
 is  the  laying  the  foundation  upon  which  all 
 Chriftian  practice  muft  be  built;  for  that 
 is  the  teaching  us  our  duty,  without  which 
 it  is  impolTible  for  us  to  perform  it.  And 
 though  it  is  true,  that  the  Scriptures  are  the 
 fountains  from  whence  this  knowledge  of  du- 
 ty muft  be  fetched,  yet  there  are  many,  who 
 are  not  able  to  draw  it  from  this  fountain 
 thcmfelyes ;  and  therefore  it  is  abfolutely  ne-r 
 
 ceflary 
 
 Z'r'if 
 
Of  God's  Word,  tUc. S3 
 
 ■cefLiry  it  fhould  be  thus  brought  to  them  by  S>unciap 
 others.  ^  ' 
 
 0.6.  This  Catechizing  is  generally  looked 
 on  as  a  thing  belonging  only  to  the  youth  \ 
 and  fo  indeed  it  ought,  not  becaufe  the  oldeft 
 are  not  to  learn,  if  they  be  ignorant,  but  be- 
 caufe all  children  fhould  be  fo  inftruded, 
 that  it  fhould  be  impoflible  for  them  to  be 
 ignorant  when  they  come  to  years.  And  it 
 nearly  concerns  every  parent,  as  they  will 
 free  themfelves  from  the  guilt  of  their  chil- 
 drens  eternal  undoing,  that  they  be  careful 
 to  fee  them  inftrucled  in  ail  ncceflary  things : 
 To  which  purpofe  it  will  be  fit  early  to  teach 
 them  fome  fhort  Catechifm  ;  of  which  fort 
 none  fo  fit  as  the  Church -Catechifm.  Yet 
 are  they  not  to  reft  on,thefe  endeavours  of 
 their  own,  but  alfo  to  call  in  the  Minifter's  • 
 'help,  that  he  may  build  them  up  farther  in 
 Chriftian  knowledge. 
 
 27.  But,  alas !  it  is  too  fure,  that  parents 
 have  very  much  neglected  this  duty  ;  and 
 by  that  means  it  is  that  fach  multitudes  of 
 men  and  women,  that  are  called  Chriftians, 
 know  no  more  of  Clirifl,  or  any  thing  that 
 concerns  their  own  fouls,  than  the  meercft 
 Heathen. 
 
 28.  But  although  it  were  their  parents  fault 
 that  they  were  not  inftrufted  when  they  were 
 young,  yer  it  is  now  their  own,  if  the)'-  re- 
 main ftill  ignorant  :  And  it  is  fure  it  wiU  be 
 their  own  ruin  and  mifery,  if  they  wilfully 
 
 E  4  con- 
 
i^  Cpe  m\)o\t  Dutp  of  ^^an> 
 
 ^U'loa^  continue  lb.  Therefore,  whoever  he  be,  of 
 **■•  what  age  or  condition  foever,  that  is  in  this 
 ignorant  eftate,  or  in  any  fuch  degree  of  it, 
 that  he  wants  any  part  of  necelFary  faving 
 knowledge,  let  him,  as  he  loves  his  foul,  as 
 ever  he  would  elcape  eternal  damnation,  {cek. 
 out  for  inftruQion,  and  let  no  fear  of  Ihame 
 keep  any  from  it.  For,  firfl,  it  is  certain,  the 
 ftiame' belongs  only  to  the  wilful  continuing 
 in  ignorance,  to  which  the  defire  of  learning 
 jsdiredly  contrary;  and  is  fo  far  from  afhame- 
 ful,  that  it  is  a  moft  commendable  thing,  and 
 will  be  fure  to  be  fo  accounted  by  all  wile 
 and  good  men.  But,  lecondly,  fuppofe  fome 
 prophane  fenfelefs  people  Ihould  deride  it, 
 yet  fare  that  fhame  were  in  all  reafon  to  be 
 undergone  joyfully,  rather  than  venture  on 
 that  ponfufion  of  face,  which  will  at  the  day 
 of  judgment  befal  thofe,  who,  to  avoid  a  lit- 
 tle falie  fhame  amongft  men,  have  gone  on  in 
 a  wilful  ignorance  of  their  duty  ;  which  ig- 
 norance will  be  fo  far  from  excufing  any  fins 
 they  fhall  commit,  that  it  adds  one  great  and 
 heavy  fin  to  all  the  reft,  even  the  defpifing 
 that  knowledge  which  is  offered  to  thern. 
 How  heinous  a  fin  that  is,  you  may  learn  in 
 the  firft  chapter  of  the  Trover  bs\  where  ha- 
 ting  knowledge^  ver.  i^,  is  faid  t©  be  the  thing 
 that  draws  down  thole  fad  vengeances  fore- 
 mentioned,  even  God's  forfaking  men,  laugh- 
 ing at  their  calamity,  inftead  of  helping 
 them;  Which  is  of  all  other  conditions  in 
 
 the 
 
Of  God's  Word^  SCc.  57 
 
 the  world,  the  moftmiferable;  and  furely  they  S>uiiDap 
 are  madly  defperate,  that  will  run  themfelves    •*■*• 
 into  it. 
 
 1^.  As  for  thole,  who  have  already  this 
 foundation  laid  by  the  knowledge  of  the 
 grounds  of  Chriftian  Religion,  there  is  yet 
 for  them  a  farther  help  provided  by  Preach-  Preadwi. 
 ing :  And  it  is  no  more  than  needs :  for,  God 
 knows,  thofe  that  underfland  their  duty  well 
 enough,  are  too  apt  to  forget  it ;  nay,  fome- 
 times,  by  the  violence  of  their  own  lufts, 
 to  tranfgrefs  it,  even  when  they  do  remem- 
 ber it:  And  therefore  it  is  very  ufeful  we 
 Jhould  be  put  in  mind  of  it,  to  prevent  our 
 forgetting,  and  alfb  often  exhorted  and  aC 
 lifted  to  withftand  thofe  lufts,  which  draw 
 us  to  thofe  tranfgreflions.  And  to  thele  pur- 
 pofes  Preaching  is  intended,  firft,  to  warn  us 
 to  be  upon  our  guard  againft  our  fpiritual 
 enemy,  and  then  it  fiirnifh  us  with  weapons 
 for  the  fight ;  that  is,  fuch  me^ns  and  helps 
 as  may  beft  enable  usto  beat  off  temptations, 
 and  get  the  victory  over  them. 
 
 30  Since  therefore  this  is  the  end  of 
 Preaching,  we  muft  not  think  we  have  done 
 our  duty,  when  we  have  heard  a  fermon,  tho' 
 never  fo  attentively  ;  but  we  muft  lay  up  in 
 our  hearts  thole  inftru6i:ions  and  advices  we 
 there  meet  with,  and  ufe  them  faithfully 
 to  that  end  of  overcoming  our  fins.  Therer 
 fore  whenever  thou  comeft  to  the  phyfician 
 of  thy  foul,  do  as  thou  wouldft  with  the 
 
 phyfician 
 
5^  €f?e  mWt  Duty  of  ^an> 
 
 ^-^miDa}'  phyiician  of  thy  body  ;  thou  comeft  to  him 
 ^^'  not  only  to  hear  him  talk,  and  tell  thee  what 
 will  cure  thee,  but  alfo  to  do  according  to 
 ,  his  dh^edions :  And  if  thou  doft  not  fo  here, 
 thou  art  as  vain  as  he  that  expeds  a  bare  re- 
 '  ceipt  from  his  doQ:or  fhould  cure  him,  tho'  he 
 never  make  ufe  of  it:  Nay,  thou  art  much 
 more  vain  and  ridiculous ;  for  that,  though  it 
 do  him  no  good,  will  do  him  no  harm  •  he 
 lliall  never  be  the  worfe  for  having  been 
 taught  a  medicine,  though  he  ufe  it  not :  But 
 in  thefe  fpiritual  receipts  it  is  otherwifc  ^  if 
 we  ufe  them  not  to  our  good,  they  will  do 
 us  a  great  deal  of  harm  ;  they  will  rife  up  in 
 judgment  againft  us,  and  make  our  con- 
 demnation fo  much  the  heavier.  Beware 
 therefore  not  to  bring  that  danger  upon  thy 
 lelf  ^  but  when  thou  haft  heard  a  lermon,  con- 
 iider  with  thyfelf  what  dire£l:ions  there  were 
 in  it,  for  enabling  thee  to  efchew  evil,  or  to 
 do  good.  And  if  there  were  any  thing  efpe- 
 cially  concerned  thine  own  bofom  iin,  lay  that 
 clofe  to  thy  heart,  and  all  the  week  after  make 
 it  matter  of  meditation ;  think  of  it,  even 
 vv^hilft  thou  art  at  thy  work,  if  thou  wanteft 
 other  time ;  and  not  only  think  of  it,  but 
 fet  to  the  pradife  of  it,  do  what  thou  wert 
 advifed  to,  for  the  fubduing  fms,  and  quicfc- 
 ning  grace  in  thee.  Finally,  look  carefully  to 
 pradife  the  counfel  of  the  Apoftle,  Ja7fi.  i. 
 2  2.  Be  ye  doers  of  the  Word^  and  not  hearers 
 onlyy  decemng  your  own  fehcs.  To  hope  for 
 
 good 
 
Of  God's  Wordy  acc.  55^ 
 
 good  from  the  Word,  without  doing  it,  is,  it  -^u»iDav' 
 feems,  nothing  but  a  deceiving  ourfelves  :  Let  ■^•*-' 
 us  never  therefore  meafure  our  godiinefs  by  the 
 number  of  Sermons  which  we  hear,  as  if  the 
 hearing  many  were  the  certain  mark  of  a  good 
 Chriftian;  but  by  the  (lore  of  fruit  we  bring 
 forth  by  them,  without  which  all  our  hearing 
 will  ferve  but  to  bring  us  into  that  heavier 
 portion  of  flripes,  which  belongs  to  him  that 
 knows  his  Mafters  will^  and  does  it  noty 
 Luke  xii.  47.  But  this  reverence,  which  is  due 
 to  preaching,  we  mull  not  pay  to  all  that  is 
 now  a-day s  called  lo ;  for,God  knows,  there  are 
 mzuy  falfe  fro f  bets  gone  out  into  the  world^  as 
 the  Apoftle  fpeaks,  i  ^'john  iv.  i.  And  now,  if 
 ever,  is  that  advice  of  his  neceflary.  To  try  the 
 jfirits  whether  they  he  of  God.  But  what  I 
 have  faid,  I  mean  only  of  the  Preaching  of 
 thole,  who  firft  have  a  lawful  calling  to  the 
 office ;  and  fecondly,  frame  their  doctrine  ac- 
 cording to  the  right  rule,  the  written  Word 
 of  God.  But  if  any  man  fay,  he  is  not  able  to 
 judge  whether  the  dodlrine  be  according  to  the 
 Word,  or  no,  let  him  at  leaft  try  it  by  the 
 common  known  rules  of  duty,  which  he  doth 
 underftand  j  and  if  he  find  it  a  dodrine  giving 
 men  liberty  to  commit  thofe  things  which 
 are  by  all  acknowledged  fins,  fuch  as  rebel- 
 lion, injuftice,  unmercifulnefs,  uncleannefs,  or 
 the  like,  he  may  conclude  it  is  utterly  con- 
 trary to  God  and  his  Word  •  and  then  abhor- 
 rence^ and  not  reverence,  belongs  to  it. 
 
 31.  Fifthly,      . 
 
<5o     Cbe  mpolc  Dutp  of  y^aii 
 
 ^^uiiDap      3 1.  Fifthly,  wc  are  to  exprefs  our  honour- 
 y*     ing  of  God  by  reverencing  his  Sacraments  : 
 
 mfw//!'^'^'^Thofe  are  two,  BaptjTm,  and  the  Supper  of 
 the  Lord.  And  this  we  are  to4e^  firil,  by 
 our  high  efteem  of  them*  fecondly,  by  6ur 
 reverent  ufage  of  them  :  We  are  firft  to  prizfe 
 them  at  a  high  rate,  looking  on  them  as  the 
 inftruments  of  bringing  to  us  the  greatell 
 bleflings  we  can  receive.  The  firft  of  them, 
 Baptifm,  that  enters  us  into  covenant  with 
 God,  makes  us  members  of  Chrift,  and  fo 
 gives  us  right  to  all  thofe  precious  benefits 
 that  flow  from  him,  to  wit,  pardon  of  fin, 
 fandifying  grace,  and  Heaven  itieif,  on  con- 
 dition we  perform  our  parts  of  the  covenant. 
 And  as  for  the  Lord's  Supper,  that  is  not 
 only  a  fign  and  remembrance  of  Chrift  and  his 
 death,  but  it  is  a(Elually  the  giving  Chrift,  and 
 all  the  fruits  of  his  death,  to  every  worthy 
 receiver  *,  and  therefore  there  is  a  moft  high 
 eftimation  and  value  due  to  each  of  them. 
 
 n.D  *.r  3i.  And  not  only  fo,  but,  in  the  fecond 
 place,  we  mull  ft\ew  our  reverence  m  our 
 ufage  of  them  j  and  that,  firft,  Before ;  fe- 
 condly, At  •  thirdly,  After  the  time  of  re- 
 ceiving them.  It  is  true,  that  the  Sacrament 
 of  Baptifm  being  now  adminiftred  to  us 
 when  we  are  infants,  it  is  not  to  be  expected 
 of  us,  that  we  ftiould  in  our  own  perfons  do 
 any  thing,  either  before  or  at  the  time  of  re- 
 ceiving it :  Thofe  performances  were  ftridly 
 required  of  all  perfons,  who  were  baptized 
 
 when 
 
7  he  Fow  of  Baftijm^  &Cc. 
 
 when  they  were  of  years.  But  for  us,  it  fuffi-  /^uaoap 
 ces  to  give  us  this  right  to  Baptifm,  that  we  ^^* 
 are  born  within  the  pale  of  the  Church,  that 
 is,  of  Chriftian  parents;  and  all  that  is  re- 
 quired at  that  time,  is  what  we  can  only  per- 
 form by  others,  they  in  our  flead  promiling, 
 that  when  we  come  to  years,  we  wiii  per- 
 form our  parts  of  the  covenant.  But  by  how- 
 much  the  lefs  we  are  then  able  to  do  fo  much, 
 the  greater  bond  lies  on  us  to  perform  thofe 
 after  duties  required  of  us,  by  which  we  are 
 to  fupply  the  want  of  the  former, 
 
 ^'^.  Now  if  you  would  know  what  thofe  5-;^^  ^r^^. 
 duties  are,  look  over  thofe  promifes,  which b«;'/'>j. 
 your  god-fathers  and  god-mothers  then  made  in 
 your  name,  and  you  may  then  learn  them.  I 
 cannot  give  you  them  in  a  better  form  than  that 
 of  our  Church's  Catechifm,  which  tells  us, 
 Jhat  our  god-fathers  and  god-mothers  didj^ro^ 
 mifs  afidvow  three  things  in  our  names ;  firft, 
 that  we  fhould  forfake  the  Devil  and  all  his 
 works  ^  thefomfs  and  'vanities  of  this  wicked 
 worlds  and  all  the  fmful  lufts  of  the  flefh. 
 Where  by  theDevil  is  meant,  firfi:,the  worfhip-  * 
 ping  of  allfalfe  gods,  which  is  indeed  butwor- 
 fhipping  the  Devil ;  a  fin,  which  at  the  time 
 of  Chrift^s  coming  into  the  world,  was  very 
 common,  moft  part  of  mankind  then  living 
 in  that  vile  idolatry.  And  therefore,  when 
 Baptifm  was  firft  ordained,  it  was  but  need- 
 ful to  make  the  forfaking  of  thofe  falfe  gods  a 
 principal  part  of  the  vow.  And  though  thofe 
 
 falfe 
 
<5a  €\)t  m\)G\t  I)utv  of  iidm 
 
 .^.irnriap  falfe  worfliips  are  now  much  rarer;  yet  there 
 ^*-  was  one  fpeclal  part  of  them,  which  may  be 
 feared  to  be  yet  too  common  among,  us  ^  and 
 that  is,  all  forts  of  uncleannefs,  which  though 
 we  do  not  make  ceremonies  of  our  religion,  as 
 the  Heathens  did  of  theirs,  yet  the  commit- 
 ting thereof  is  a  moft  high  provocation  in  God*s 
 eyes,  fuch  as  drew  him  to  deftroy  whole  cities 
 with  pre  and brimft 0716^  as  you  may  read, Ge;?. 
 xix.  m.y^the  whole  world  with  water  fi^n.  vi, 
 and  will  not  fail  to  bring  down  judgments, 
 and  ftrange  ones,  on  any  that  continue  there- 
 in :  And  therefore  the  forfaking  them  well  de- 
 ferves  to  be  looked  on  as  an  efpecial  part  of 
 this  promife.  Befides  this,  all  dealing  with 
 the  Devil  is  here  vowed  againft,  whether  it 
 be  by  pradifing  witchcraft  ourfelves,  or  con- 
 fulting  with  thofe  that  do,  upon  any  occafion 
 whatever,  as  the  recovery  of  our  health,  our 
 goods,  or  whatever  elfe  ;  for  this  is  a  degree 
 of  the  former  fin,  it  is  the  forfaking  of  the 
 Lord,  and  fetting  up  the  Devil  for  our  God, 
 whilft  we  go  to  him  in  our  needs  for  help. 
 
 34.  But  we  alfo  renounce  all  the  works  of 
 the  Devil;  and  thofe  are  either  in  general  all 
 thofe  that  the  Devil  tempts  us  to,  or  elfe 
 thofe  particular  kinds  of  fin,  which  have  moft 
 of  his  image  on  them;  that  is,  thofe  which 
 he  himfclf  moft  pradifes;  fuch  are  pride 
 (which  brought  him  from  being  an  angel 
 of  liffht,  to  the  accurfed  condition  he  is  now 
 in)  and  lying  :  He  is,  as  our  Saviour  faith, 
 ^  John 
 
 # 
 
Ihe  Vow  of  Baft  if m,  &Cc.  63 
 
 Jo/j/t  viii.  ^^.J^lyar^  andtbe  father  of  h ;  and  ^^'"^-It? 
 ibch  alfo  are  malice  and  envy,  efpecially  kill-  ^*' 
 ing  and  deftroying  of  others,  for  he  was  a  ;«^r- 
 derer  from  the  beginnings  John  viii.  44.  But 
 above  all,  there  is  nothing  wherein  we  become 
 fo  like  him,  as  in  tempting  and  drawing  others 
 to  fin,  which  is  his  whole  trade  and  bufinefs  ^ 
 and  if  we  make  it  any  part  of  ours,  we  be- 
 come like  that  roaring  lion^  that  goes  about 
 fee  king  whom  he  7nay  devour  ^  i  Pet.  v.  8. 
 
 •3^^,  The  fecond  thing  we  vow  to  forfake  is, 
 t\iQfom])s  and  vanities  of  this  wicked  worlds 
 By  the  pomps  and  Vanities  there  are  feveral 
 things  meant  7  fome  of  them  fuch  as  were 
 ufed  by  the  Heathens  in  fome  unlawful  fports 
 of  theirs,  wherein  we  are'  not  now  fo  much 
 concerned,  there  being  none  of  them  remain- 
 ing among  us  ;  but  befides  that,  there  is 
 meant  all  excefs,  either  in  diet,  or  fports,  or 
 apparel,  when  we  keep  not  thofe  due  mea- 
 fures,  which  either  by  the  general  rules  of 
 fobriety,  or  the  particular  circumftances  of 
 our  qualities  and  callings,  we  are  bound  to. 
 Next,  by  the  wicked  world  we  may  under- 
 ftand,  firft,  the  wealth  and  greatnels  of  the 
 world,  which  though  we  do  not  fo  totally  re- 
 nounce, that  it  is  unlawful  for  a  Chriftian  to 
 be  either  rich  or  great,  yet  we  thus  far  pro- 
 mile  to  forfake  them,  that  we  will  not  fetour 
 hearts  upon  'them,  nor  either  get  or  keep 
 them  by  the  leaft  unlawful  means.  Secondly, 
 by  the  vvicked  world  we  may  underftand  the 
 
 companies 
 
64 €lje  mWt  Durp  of  g^an. 
 
 ^unDap  companies  and  cuftoms  of  the  wotid,  Which, 
 1^»  fo  far  as  they  are  wicked,  we  here  renounce ; 
 that  is,  wc  promife  never  to  be  drawn  by  com- 
 pany to  the  commiffion  of  a  fin,  but  rather  to 
 forfake  the  molt  delightful  company,  than  to 
 be  enfnared  by  it ;  nor  yet  by  cuftom,  but  ra- 
 ther venture  the  Ihame  of  being  thought  firi- 
 gular,  ridiculous  perfons,  walk  as  it  were  in  a 
 path  by  ourfelves,  than  put  ourfelves  into 
 that  broad  way  that  leads  to  deJiruBion^  by 
 giving  ourfelves  over  to  any  finful  cuftom, 
 ,  how  common  foever  it  be  grown.  If  this 
 part  of  our  Vow  were  but  throughly  confi- 
 dcred,  it  would  arm  us  againft  moft  of  the 
 temptations  the  world  offers  us ;  company  and 
 cuftom  being  the  two  fpecial  inftruments  by 
 which  it  works  on  us, 
 
 0,6.  A  third  thing  we  renounce  is,  all  the 
 finful  lufts  6>ftheflefh\  where  the  flefh  is  to  be 
 underftood  in  that  fenfe,  wherein  the  Scripture 
 often  ufes  it,  for  the  fountain  of  all  difordered 
 affediorts :  For  though  thofe  unclean  defircs, 
 which  we  ordinarily  call  the  lufts  of  the  flefti, 
 are  here  meant,  yet  they  are  not  the  only 
 things  here  contained,  there  being  divers  o-* 
 ther  things  which  theScripture  calls  the  works 
 of  the  iiefb\  I  cannot  betrer  inform  you  of 
 them,  than  by  fetting  down  the  lift  St.  ^aul 
 gives  of  them,  GaL  v.  i5>,  20,  21.  Now  the 
 works  of  the  flefh  are  man'tfeft^  which  are 
 thefe^  adultery  fornication^  uncleannefs^  lafci- 
 "vioufhefsjidolatry^witchcraft^hatred^  and  'ua-* 
 
 4:  rianciy 
 
The  Vow  of  Baftijm^  6Cc.  ^S 
 
 riance^  emulations^  wrath^  ftr'ife^  [editions^  ^iini^ap 
 her e fie s^  envyhigs^  m  urders ,  dnmkennefs^  re  vel- 
 I'mgs^  andjiicb  like.  This,  with  thofe  other  de- 
 fciiptions  you  will  find  fcattered  in  feveral  pla- 
 ces of  Scripture,  will  ftiew  you,  there  are  ma- 
 ny things  contained  in  this  part  of  yourVovv  • 
 the  forlaking  all  the  finful  lulls  of  the  ilefh. 
 
 "^y.  The  lecond  thing  our  godfathers  and 
 godmothefs  promiied  for  us,  was,  that  we 
 Jljould  believe  all  the  articles  of  the  Chriftian 
 Faith*  Thefe  we  have  fummcd  up  together 
 in  that  which  we  call  the  Apoftles  Creed  : 
 which  fince  wc  promife  to  believe,  we  are 
 luppofed  alfo  to  promife  to  learn  them  ;  and 
 that  not  only  the  words,  but  like  wife  the 
 plain  fenfe  of  them  :  For  who  can  beh'eve 
 w^hat  he  either  never  heard  of,  or  knows  not 
 any  thing  of  the  meaning  of  it  ?  Now  by 
 this  believing  is  meant  not  only  the  confent- 
 ing  to  the  truth  oi  them,  but  alfo  the  living- 
 like  them  that  do  believe.  As  for  example, 
 our  believing  that  God  created  us,  fhould 
 make  us  live  in  that  fubje£lion  and  obedience 
 to  him,  which  becomes  creatures  to  thek* 
 Creator  ^  the  believing  that  Chriil:  redeemed 
 us,  fhould  make  us  yield  up  ourfclves  to 
 him  as  his  purchafe,  to  be  difpofed  of  wholly 
 by  him,  and  imployed  only  in  his  fervice. 
 The  believing  a  judgment  to  come,  fhould 
 give  us  care  fo  to  walk,  that  we  may  not 
 be  condemned  in  it ;  and  our  believing  the  life 
 eyerlafting,  fhould  make  us  diligent  fo  to 
 F  imploy 
 
66  Cl3e  mSMz  Dutp  of  :T^an. 
 
 ;5^imr)a))  imploy  our  fhort  moment  of  time  here,  that 
 Al'  our  everlafting  life  may  be  a  lite  of  joy,  not 
 of  mifery  to  us.  In  this  manner,  from  all 
 the  Articles  of  the  Creed  we  are  to  draw  mo- 
 tives to  confirm  us  in  all  Chriftian  pradice, 
 to  which  end  it  is,  that  our  learning  and  be- 
 lieving of  them  tends ;  and  therefore  without 
 it  we  are  very  far  Irom  making  good  this 
 part  of  our  Vow,  the  belh^'Smg  all  the  ar- 
 ticles of  the  Chr'jjtian  Faith. 
 '  3S.  The  laft  part  of  our  Vow  is,  that  we 
 
 jloould  keep  God's  Holy  Will  and  Command^ 
 ments^  arid  is;  a  Ik  in  the  fame  all  the  days  of 
 our  lives.  Where  by  our  keeping  God's  Holy 
 Will  and  Commandments  is  meant  our  doing 
 of  all  thofe  things,which  he  hath  made  known 
 to  us  to  be  his  will  we  fhould  perform  ;  where- 
 in he  hath  given  us  his  holy  word  to  inftru£l 
 .us,  and  teach  us,  what  it  is  that  he  requires 
 of  us;  and  now  he  experts  that  we  fhould 
 faithfully  do  it,  without  favouring  ourfelves 
 in  the  breach  of  any  one  of  his  commands.  And 
 then  in  this  intire  obedience  we  muft  walk 
 all  the  days  of  our  lives  ;  that  is,  we  muft  go 
 on  in  a  conftant  courfe  of  obeying  God  ;  not 
 only  fetch  fome  few  fteps  in  his  ways,  but 
 walk  in  them,  and  that  not  for  fome  part  of 
 our  time,  hut  all  the  days  of  our  lives y  never 
 turn  out  of  them,  but  go  on  conftantly  in 
 them,  as  long  as  we  live  in  this  world. 
 Ihsp'H  3  p.  Having  now  thus  briefly  explained  to 
 ^^;?^you  this  Vow'made  at  your  BAPTISM,  all 
 (^'B^iptifm.  I  ibali 
 
Of  the  Baft'ilmal  Vow,  SCc^ ^ 
 
 I  fliall  add  concerning  it,  is  only  to  remem-  ^m^^ap 
 ber  you,  how  nearly  you  are  concerned  in 
 the  keeping  it :  And  that,  firft,  in  refped:  of 
 juftice  ;  fecondly,  in  relpect  of  advantage  and 
 benefit.  That  you  are  in  juftice  bound  to  it, 
 1  need  fay  no  more,  but  that  it  is  a  promifc  ; 
 and,  you  know,  juftice  requires  of  every  man 
 the  keeping  of  his  promife.  But  then  this  is 
 of  all  other  promifes  the  moft  folemn  and 
 binding  \  for  if  is  a  Vow,  that  is,  a  promife 
 made  to  God  ;  and  therefore  we  are  not  on- 
 ly unjuit,  but  forfworn,  whenever  we  break 
 any  part  of  it. 
 
 40.  But  fecondly,  we  are  alfo  highly  con- 
 cerned to  keep  it,  in  refpe^t  of  our  own  be- 
 nefit.    I  told  you  before,  that  Baptilm  en- 
 tered us  into  covenant  with  God  ;  now  a  co- 
 venant is  made  up  of  two  parts,  that  is,  fbme- 
 thing  promifed  by  the  one  party,  and  fome- 
 thing  by  the  other  of  the  parties  that  make 
 the  covenant :  And  if  one  of  them  break  his 
 part  of  the  covenant,  that  is,  perform  not 
 v/hat  he  hath  agreed  to,  he  can  in  no  reafon 
 look   that  the  other   fhould  make  good  his. 
 And  fo  it  is  here,  God  doth  indeed  promife 
 thofe  benefits  before-mentioned,  and  that  is 
 his  part  of  the  covenant.     But  then  we  alfo 
 undertake  to  perform  the  feveral  things  con- 
 tained in  this  Vow   of  Baptifm,  and  that  is 
 our  part  of  it ;  and  unlefs  we  do  indeed  per- 
 form them,  God  is  not  tied  to  make  good  his, 
 and  fo  we  forfeit  all  thofe  precious   benefits 
 F  2  and 
 
68  uiOe  mMt  I^utp  of  a^an, 
 
 Si'U.iua^  and  advantages,  we  are  left  in  that  natural 
 ^^'  and  miferable  eftate  oioMxs^cb'tldren  ofwratb^ 
 enemies  to  Qod^  and  heirs  of  eternal  damna- 
 tion. And  now  what  can  be  the  pleallire  that 
 any  or  all  fins  can  afford  us,  that  can  make 
 u  s  the  leafl  degree  of  recompence  for  fuch  a  lols „ 
 the  lofs  of  God's  favour  and  grace  here,  and 
 the  lofs  of  our  own  fouls  hereafter?  For  as  out 
 Saviour  faith,  Mark  viii.  3(5.  What  (Id all  it 
 profit  a  maUy  if  Jjs  [ball gain  the  ^'j:; hole  worlds 
 and  lofe  his  o'dvnfoul  ?  Yet  this  mad  bargain 
 we  make,  whenever  we  break  any  part  of  this 
 our  Vowof  Baptifm.  It  therefore  mofl  nearly 
 concerns  us  to  confider  fadly  of  it,  to  remem- 
 ber that  every  fin  we  commit,  is  a  dire£l: 
 breach  of  this  our  Vow  :  and  therefore  when 
 thou  art  tempted  to  any  fin,  feem  it  never  fo 
 light,  fay  not  of  it,  as  Lot  did  o{ Zoar^  Gen', 
 xix.  2  0.  Is  it  not  a  little  one  ?  But  confider, 
 that  whatever  it  is,  thou  haft  in  thy  Baptifm 
 vow^ed  againft  it  j  and  then  be  it  never  fo 
 little,  it  draws  a  great  one  at  the  heels  of  it, 
 no  lefs  than  that  of  being  forfvvorn,  which 
 whoever  commits,  God  hath  in  the  third 
 Commandment  pronounced,  He  'will  not-  hold 
 him  guUtlefs.  And  that  we  may  the  better 
 keep  this  Vow,  it  will  be  very  ufeful  often 
 to  repeat  to  ourfelvcs  the  feveral  branches 
 of  it,  that  fo  we  may  ftill  have  it  ready  m 
 our  minds  to  fet  againft  all  temptations ;  and 
 furely  it  is  fo  excellent  a  weapon,  that  if  we 
 do  not  either  caft  it  afide,  or  ufe  it  very  neg» 
 
 iigently 
 
0/ ^/-^g  Lord's  Suffer,  ^c.  69 
 
 ligently,  it  will  enable  us,  by  God's  help,  to   ^^f^^ 
 put  to  flight  our  fpiritual  a'dverfary.     And  * 
 
 this  is  that  reverence  we  are  to  pay  to  this 
 firil  Sacrament,  that  of  Baptifm. 
 
 SUNDAY    III. 
 
 Of  the  Sacrament  of  the  Lord's  Stifpr ;  of 
 T reparation  before,  as  Examination',  of 
 Repentance,  Faith,  Obedtence ;  of  Duties 
 to  be  done  at  the  Recefuing,  and  after^ 
 wards,  ^c. 
 
 Sea.  I.  ]V1  OW  follows  the  reverence  due  to  If  f;'^'' 
 
 J^%^  the  Sacrament  of  the  LORD'S  '^^  * 
 SUPPER  ;  and  in  this  1  muft  follow  my  firfi 
 divifion,  and  fet  down,  lirft,  what  is  to  be 
 done  Before,  fecondiy,  At;  and,  thirdly,  Af- 
 ter the  time  of  receiving  ;  for  in  this  Sacra- 
 jnent  we  cannot  be  excufed  from  any  one  of 
 theie,  though  in  the  former  we  are. 
 
 2.  And  firil,  for  that  which  is  to  be  done .77,;^^^  ,^ 
 Before;  St.  ^aul  tells  us,  it  is  Examination, ^^^^^^-ie- 
 I  Cor  xi.  1%.  But  let  a  man  examine  himfeli'J.''^^^'*''^ 
 and  jo  let  him  eat  of  that  bread,   and  drink 
 of  that  cup.   But  before  I  proceed  to  the  par- 
 ticulars of  this   Examination,   i  mull  in  the  ^xamwa- 
 gc-neral  tell  you, That  the  fpecial  bufinefs  we 
 have  to  do  in  this  Sacrament,  is  to  repeat  and 
 renew  that  covenant  we   made  with  God  in 
 our  Baptifm  •,  which  we  having  many  ways 
 grievcully  broken,  it  pleafes  God  in  his  great 
 F  3  «iercy 
 
 tion. 
 
70  eoe  m\)o{e  Dutp  of  -^an. 
 
 ?S)un?ap  niercy  to  luffcr  us  to  come  to  the  renewing  of 
 ■*-^^*  it  in  this  Sacrament ;  which,  if  we  do  in  fin- 
 cerity  of  heart  he  hath  promlfed  to  accept 
 us,  and  to  give  us  all  thofe  benefits  in  this, 
 which  he  was  ready  to  beftow  in  the  other 
 Sacrament,  if  we  had  not  by  our  own  fault  for- 
 feited them.  Since  then  the  renewing  of  our 
 covenant  is  our  bufmefs  at  this  time,  it  fol- 
 lows, that  thefe  .three  things  are  neceifary  to- 
 wards it ;  firft,  That  we  underftand  what  the 
 covenant  is ;  fecondly.  That  we  confidcr  what 
 our  breaches  of  it  have  been  :  and  thirdlv. 
 That  we  refolve  upon  a  ftrid  obfervance  of 
 it  for  the  reft  of  our  life.  And  the  trying  our- 
 lelves  in  every  one  of  thefe  particulars,  is  that 
 Examination  which  is  required  ot  us,  before 
 we  come  to  this  Sacrament. 
 
 3.  And,  firft,  we  are  to  examine,  whether 
 we  underftand  what  this  covenant  is :  This 
 is  exceeding  neceflfary,  as  being  the  founda- 
 tion of  both  the  other  ^  for  it  is  neither  poC- 
 lible  to  difcover  our  paft  fins,  nor  to  fettle 
 piirpofes  againft  them  for  the  future  without 
 it.  Let  this  therefore  be  your  firft  bufinefs ; 
 Try  whether  you  rightly  underftand  what 
 that  covenant  is  which  you  entered  into  at 
 your  Baptifm  ;  what  be  the  mercies  promiled 
 on  God's  part,  and  the  duties  on  ours.  And 
 becaule  the  covenant  made  with  each  of  us 
 in  Baptifm,  is  only  the  applying  to  our  parti- 
 culars the  covenant  made  by  God  in  Chrift 
 With  all  mankind  in  generai,  you  are  to  con- 
 
 fider 
 
Of  the  .Lord's  Stiff  er,  Kc.    71 
 
 fi  Jer  whether  you  underftand  that  :  If  you  do  x^ij'^^'? 
 not,  you  muft  immediately  leek  for  inftrucbion 
 in  it ;  and  till  you  have  means  of  gaining 
 better,  look  over  what  is  briefly  faid  in  the 
 entrance  to  this  Treatife,  concerning  the 
 SECOND  COVENANT,  which  is 
 the  foundation  of  that  Covenant,  which  God 
 makes  with  us  in  our  Baptifm.  And  becaule 
 you  will  there  find,  that  obedience  to  all 
 God's  commands  is  the  condition  required  of 
 us,  and  is  alfo  that  which  we  exprefly  vow 
 in  our  Eaptifm,  it  is  neceflary  you  fhouM 
 likewifc  know  what  thofe  commands  of  God 
 are.  Therefore,  if  you  find  you  are  ignorant 
 of  them,  never  be  at  reft,  till  you  have  got 
 yourfelf  inftrud^d  in  them,  and  have  gained 
 fuch  a  meafure  of  knowledge,  as  may  dire£l 
 you  to  do  that  Whole  Duty  of  Man  which 
 God  requires.  And  the  giving  thee  this  in- 
 ftruction  is  the  only  aim  of  this  Book,  which 
 the  more  ignorant  thou  art,  the  more  earneft- 
 ly  I  fhall  intreat  thee  diligently  to  read.  And 
 if  thou  haft  heretofore  approached  to  this  ho- 
 ly Sacrament  in  utter  ignorance  of  thefe  ne- 
 <;eirary  things,  bewail  thy  fin  in  fo  doing,  but 
 prefume  not  to  come  again,  till  thou  haft,  by 
 gaining  this  neceffary  knowledge,  fitted  thy- 
 felf  for  it ;  which  thou  mull  haften  to  do  : 
 For  though  no  man  muft  come  to  this  Sacra- 
 ment in  fuch  ignorance,  yet  if  he  wilfully 
 continue  in  it,  that  will  be  no  cxcufj  to  hiui 
 for  keeping  from  this  holy  Table. 
 
 F  4  4.  The 
 
72  Ci)c  m\)Q\t  Dutp  of  ^an 
 
 ^imDap  4.  The  fecond  part  of  our  examination  is 
 ■*-^f»  concerning  our  breaches  of  this  covenant  j 
 and  here  thou  wilt  find  the  ufe  of  that  know- 
 ledge I  Ipcak  of:  For  there  is  no  way  of  dii- 
 
 Sitis.        covering,  what  our  fins  have  been,  but  by 
 
 trying  our  actions  by  that  which  fhould  be 
 
 the  rule  of  them,  the  law  of  God.     When 
 
 ■     therefore  thou  fetteft  to  this  part  of  examina^ 
 
 Several     tion,  remember  what  are  the  feveral  branches 
 
 Svrts.  of  thy  duty,  and  then  ask  thy  own  heart  in 
 every  particular,  how  thou  haft  performed 
 it.  And  content  not  thyfelf  with  knowing 
 in  general,  that  thou  haft  broken  God's  law, 
 but  do  thy  utmoft  to  difcover  in  what  parti- 
 culars thou  haft  done  fo.  Recall,  as  well  as 
 thou  canft,  all  the  paffages  of  thy  life,  and  in 
 each  of  them  confider  what  part  of  that  d*iity 
 hath  been  tranfgrefled  by  it.  And  that  not 
 only  in  the  grofTerad,  but  in  word  aifo;  nay, 
 even  in  thy  moft  fecret  thoughts:  For  though 
 man's  law  reaches  not  to  them,  yet  God's 
 doth  ;  fo  that  whatever  he  forbids  in  the  ad, 
 he  forbids  likewife  in  the  thoughts  and  de° 
 fires,  and  fees  them  as  clearly  as  our  moft 
 publick  acts.  This  particular  fearch  is  exceed- 
 ing necelTary  ;  for  there  is  no  promife  oi  for- 
 givenefs  of  any  fin,  but  only  to  him  thatcon- 
 felTeth  and  forlaketh  it.  Now  to  both  thefe 
 it  is  necelTary  that  we  have  a  direct  and  par- 
 ticular knowledge  of  our  Sins  ■  For  hov/  can 
 he  either  confefs  his  Sin,  that  knows  not  his 
 guilt  of  it  ?  or  hovv^  can  he  refoiye  to  forfake 
 *  it. 
 
Of  the  Lord's  Sti^fer^^^c.  73 
 
 it,  that  difcerns  not  himfelf  to  have  former-  ^^-■'^'^(^'^ 
 ly  cleaved  to  it :  Therefore  we  may  furely  ^.^h 
 conclude,  that  this  examination  is  not  only 
 ufeful,  but  neceJGTary,  towards  a  full  and  com- 
 plcat  repentance :  for  he  that  does  not  take 
 this  particular  view  of  his  fins,  will  be  likely 
 to  repent  but  by  halves,  which  will  never 
 avail  him  towards  his  pardon ;  nothing  but 
 an  entire  forfaking  of  every  evil  way,  being 
 fufficient  for  that.  But  furely,  of  all  other 
 times,  it  concerns  us,  that  when  we  come  to 
 the  Sacrament,  our  repentance  be  full  and 
 ccmpleat ;  and  therefore  this  ftrid  fearch  of 
 our  own  hearts  is  then  efpeciaily  necelTary, 
 For  although  it  be  true,  that  it  is  not  poili- 
 ble  by  all  our  diligence  to  difcoyer  or  remem- 
 ber every  fin  of  our  whole  lives  ;  and  though 
 it  be  alio  true,  that  what  is  fo  unavoidably 
 hid  from  us,  may  be  forgiven  without  any 
 more  particular  confeflion  than  that  of  DaviJy 
 Pfal.  xix.  12.  Cleanfe  thou  me  from  my  Secret 
 faults :  yet  this  will  be  no  plea  for  us,  if 
 they  come  to  be  fecret  only  becaufe  we  are 
 negligent  in  fearching.  Therefore  take  heed 
 of  deceiving  thyfelf  in  this  weighty  bufinefs,  " 
 but  fearch  thy  foul  to  the  bottom,  with- 
 out which  it  is  impoffible  that  the  wounds 
 thereof  fhould  eyer  be  thoroughly  cured. 
 
 5.  And  as  you  are  to  enquire  thus  narrow^  ' 
 
 ly  concerning  the  feveral  forts  of  fins,  fo  alio 
 muft  you  concerning  the  degrees  of  them; 
 for  there  are  diyers  circumftances  which  in- 
 
 creaf? 
 
&M?niiaj?  creafe  and  heighten  the  fin.  Of  this  fort 
 ^^^«  there  are  many  ;  as  firft,  when  we  fin  againft 
 knowledge,  that  is,  when  we  certainly  know 
 luch  a  thing  to  be  a  fin,  yet  for  the  prefent 
 pleafurc  or  profit  (or  whatever  other  motive) 
 adventure  on  it.  This  is  by  Chriil  himlelf 
 adjudged  to  be  a  great  heightning  of  the  fin ; 
 He  that  kno'ws  his  Majier's  will,  and  doth 
 it  not,  JJoall  be  beaten  with  many  flrl^eSy 
 Luke  xii.  47.  Secondly,  when  we  fin  with 
 deliberation ;  that  is,  when  we  do  not  fall 
 into  it  of  a  fudden,  e'er  we  are  aware,  but 
 have  time  to  confider  of  it ;  this  is  another 
 degree  of  the  fin.  But  thirdly,  a  yet  higher 
 is,  when  we  do  it  againft  the  refiftances  and 
 checks  of  our  own  confcience,  when  that  at 
 the  time  tells  us.  This  thing  thou  oughteft 
 not  to  do;  nay,  lays  before  us  the  danger,  as 
 well  as  the  fin  of  it  •,  yet,  in  Ipite  of  thefe 
 admonitions  of  confcience,  we  go  on  and  com- 
 mit the  fin  ;  this  is  a  huge  increafc  of  ir, 
 fuch  as  will  raife  the  leait  fin  into  a  moft 
 high  provocation ;  For  it  is  plain,  a  fin  thus 
 committed  muft  be  a  wilfi^l  one ;  and  then, 
 be  the  matter  of  it  never  fo  light,  it  is  moft 
 heinous  in  God's  eyes.  Nay,  this  is  a  circum- 
 l^ance  of  fuch  force,  that  it  may  make  an  in- 
 different action,  that  is  in  itfelf  no  fin,  become 
 one  :  For  though  my  confcience  fhould  err 
 in  telling  me  fuch  a  thing  were  unlawful,  yet 
 fo  long  as  I  were  io  perfuadcd,  it  were  a  fin 
 for  me  to  do  that  thing  ^  for  in  that  cafe  my 
 
 will 
 
Of  the  Lord's  Snfj^eTy  SCc.  75 
 
 will  conients  to  the  doing  a  thing  which  I  ^I'H^ai* 
 believe  to  be  difpleafing  to  God  ;  and  God  ^^'■• 
 (who  judges  us  by  our  wills,  not  underftand- 
 ings)  imputes  it  to  me  as  a  fin,  as  well  as  if 
 the  thing  were  in  itfelf  unlawful.  And  there- 
 fore furely  we  may  conclude.  That  any  thing 
 which  is  in  itfelf  iinful,  is  made  much  more 
 {o  by  being  committed  againit  the  checks  of 
 confcicnce.  A  fourth  Aggravation  of  a  fin 
 is,  when  it  hath  been  often  repeated  :  For 
 then  there  is  not  only  the  guilt  of  fo  many 
 more  ads,  but  every  aft  grows  alfo  lo  much 
 worfe,  and  more  inexcufable.  We  alwavs 
 judge  thus  in  faults  committed  againft  cur 
 felves ;  we  can  forgive  a  fingle  injury  more 
 eafily,than  the  fame  when  it  hath  been  repeat- 
 ed ^  and  the  oftner  it  hath  been  fo  repeated, 
 the  more  heinous  we  account  it.  And  fo  furel  v 
 it  is  in  faults  againfl  God  alfo.  Fifthly,  the 
 fins  which  have  been  committed  after  vows 
 and  refolutions  of  amendment,  are  yet  more 
 grievous;  for  that  contains  alio  the  breaking 
 of  thofe  promifes.  Somewhat  of  this  there  is 
 in  every  wilful  fin  •  becaufe  every  fuch  is  a 
 breach  of  that  vow  we  make  at  Baptifm.  But, 
 befides  that,  we  have  fince  bound  ourfelves 
 by  new  vows,  if  at  no  other  time,  yet  iure- 
 ly  at  our  coming  to  the  Lord's  Supper,  that 
 being  (as  was  formerly  faid)  purpofely  to  re- 
 peat our  vows  of  Baptifm.  And  the  more 
 of  thcfe  vows  we  have  made,  fo  much  the 
 greater  is  our  guilt,  if  we  fall  back  to  any 
 
 fin 
 
7^  11:130  mWt  Durp  of  ^dn. 
 
 ^nvM^  (in  we  then  renounced.  This  is  a  thing  very 
 III,  ^vell  worth  weighing  ;  and  therefore  examine 
 thyfelf  particularly  at  thy  approach  to  the 
 Sacrament,  concerning  thy  breaches  of  for- 
 mer vows  made  at  the  holy  Table.  And  if 
 upon  any  other  occalion,  as  fickneis,  trouble 
 of  mind,  or  the  like,  thou  haft  at  any  time 
 made  any  other,  call  thyfelf  to  a  ftrid  ac- 
 count how  thou  haft  performed  them  aUo, 
 and  remember,  that  every  fin  committed  ar 
 gainft  fuch  vows,  is,  befides  its  own  natural 
 guilt,  a  perjury  likewife.  Sixthly,  a  yet  higher 
 ftepis,  when  a  iin  hath  been  fo  often  commit- 
 ted, that  we  are  come  to  a  cuftom  and  habit 
 of  it  j  and  this  is  indeed  a  high  degree. 
 
 6.  Yet  even  of  ha])its,  fome  are  worfe  than 
 others :  As  firft,  if  it  be  fo  confirmed,  that 
 we  are  come  to  a  hardnefs  of  heart,  have  no 
 fenfe  at  all  of  the  fin  :  Or  fecondly,  if  we  go 
 on  in  it  againft  any  extraordinary  means  ufcd 
 by  God  to  reform  us,  fuch  as  ficknefs,  or  any 
 other  affliction,  which  feems  to  be  lent  on  pur- 
 pofe  for  our  reclaiming  :  Or  thirdly,  if  all 
 reproofs  and  exhortations  either  of  minifters, 
 or  private  friends,  work  not  on  us,  but  either 
 make  us  angry  at  our  reprover§,  or  fets  us 
 on  defending  the  fin  ;  Or  laftly,  if  this  finful 
 habit  be  fo  ftrong  in  us,  as  to  give  us  a  love  to 
 the  fin,  not  only  in  ourfelves,  but  in  others  ;  if, 
 as  theApoftle  faith,  Rom.  i.  32.  fpe  do  not  on- 
 ly do  the  thtngs^hut  takepleaftire  in  them  that 
 do  them-,  and  therefore  entice  and  draw  as 
 
 many 
 
Of  the  Lord's  SfiPPer^  6Cc.  77 
 
 many  as  we  can  into  the  fame  fins  with  us  \  ^>iwm^ 
 then  it  is  rilen  to  the  higheft  ftep  of  wicked-  ^^^' 
 nefs,  and  is  to  be  looked  on  as  the  utmoil 
 degree  both  of  fin  and  danger.  Thus  you  fee 
 how  you  are  to  examine  yourfeives  concern^ 
 ing  yor-r  fins  ^  in  each  of  which  you  are  to 
 confider,  how  many  of  th-^fe  helghtning  cir- 
 cumftances  there  have  been,  that  lo  you  may 
 aright  meafure  the  heinoufncfs  of  them. 
 
 7.  Now  the  end  of  this  examination  is  toT-lumiUo' 
 bring  you  to  fuch  a  fight  of  your  fins,  as  may*'""' 
 truly  humble  you,  make  you  fcnfible  of  your 
 own  danger,  that  have  provoked  io  great  a 
 Majefty,  who  is  able  fo  fadly  to  revenge  hini- 
 felf  upon  you.  And  that  will  furely,  even  to 
 the  moil  carnal  heart,  appear  a  realcnable 
 ground  of forrow.  But  that  is  not  all ;  it  muft 
 likewife  bring  you  to  a  fenfe  and  abhorrence 
 of  your  bafenels  and  ingratitude,  that  have 
 thus  offended  fo  good  and  gracious  a  God  ; 
 that  have  made  fuch  unworthy  and  unkind 
 returns  to  thofe  tender  and  rich  mercies  of 
 his.  And  this  confideration  efpecially  mufl 
 melt  your  hearts  into  a  deep  forrow  and  con- 
 trition, the  degree  whereof  muft  be  in  fome 
 meafure  anfwerable  to  the  degree  of  your  fins. 
 And  the  greater  it  is,  provided  it  be  not 
 fuch  as  fiiuts  up  the  hope  of  God's  mercy, 
 the  more  acceptable  it  is  to  God,whohathpro- 
 mifed,  not  to  dejpfe  a  broken  and  contrite 
 hearty  Pfal.  li,  17.  And  the  more  likely  it 
 will  be  alfo  to  brine  us  to  amendment :   For 
 
 if 
 
78 €lje  mMt  Durp  of  ^an. 
 
 ^luiDap  if  we  have  once  felt  what  the  fmart   of  a 
 ill.     wounded    fpirit   is,  we   Ihall  have  the  lefs 
 mind  to  venture  upon  fin  again. 
 
 S.  For  when  we  arc  tempted  with  any  of 
 the  ftiort  pleafures  of  fin,  we  may  then,  out 
 of  cur  own  experience,  fet  againft  them  the 
 fliarp  pains  and  terrors  of  an  accufing  con- 
 fcience,which  will,  to  any  that  hath  felt  them, 
 be  able  infinitely  to  outweigh  them.  Endea- 
 vour therefore  to  bring  yourfelves  to  this 
 melting  temxper,  to  this  deep  unfeigned  for- 
 row,  and  that  not  only  for  the  danger  you 
 have  brought  upon  yourfelf :  For  tho*  that 
 be  a  confideration  which  may  and  ought  to 
 work  fadnefs  in  us,  yet  where  that  alone  is 
 the  motive  of  our  forrow,  it  is  not  that  for- 
 
 Contr'ition.  ^ow  which  wiii  avail  us  for  pardon  :  And  the 
 reafbn  of  it  is  clear  ^  for  that  forrow  proceeds 
 only  from  the  love  of  ourfelves ;  we  are  for- 
 ty, becaufe  we  are  like  to  fmart.  But  the  for- 
 row of  a  true  penitent  mult  be  joined  alio 
 with  the  love  of  God,  and  that  will  make  us 
 grieve  for  having  offended  him,  though  there 
 were  no  punilhment  to  fall  upon  ourfelves. 
 The  way  then  to  ftir  up  this  forrow  in  us, 
 is,  firft,  to  ftir  up  our  love  of  God,  by  re- 
 peating to  ourfelves  the  many  gracious  a6ts 
 of  his  m^ercy  towards  us ;  particularly  that 
 of  his  fparing  us,  and  not  cutting  us  off  in 
 
 '*'  our  fins.     Confider  w^ith  thy  lelf,  how  many 
 
 and  how  great  provocations  thou  haft  offered 
 him,  perhaps  in  a  continued  courfe  of  many 
 
 years 
 
Gf  the  Lord's  Supper ^  &.c.  y^ 
 
 years  wilful  dilobediencc,  for  which  thou  ^^if^^ap 
 mighteft  with  perfect  juftice  have  been  e'er  ^^*-* 
 this  fent  quick  into  Hell:  Nay-jpoflibly  thou 
 haft  before  thee  many  examples  of  iefs  fin- 
 ners  than  thou  art,  who  have  been  fuddenly 
 fnatch'd  away  in  the  midfc  of  their  fins.  And 
 what  caufe  canft  thou  give,  why  thou  haft 
 thus  long  efcaped,  but  only  becaufe  his  eye 
 hath  fpared  thee  ?  And  what  caufe  of  that 
 fparing,  but  his  tender  compaflions  towards 
 thee,  his  unwillingnefs  that  thou  fhouldft  pe- 
 rifh  ?  This  confideration,  if  it  be  prefs'd  home 
 upon  thy  foul,  cannot  choofe  (if  thy  heart  be 
 not  as  hard  as  the  nether  milftone)  but  awake 
 fomevvhat  of  love  in  thee  towards  this  graci- 
 ous, this  long-fuffering  God-  and  that  love 
 will  certainly  make  it  appear  to  thee,  that 
 it  is  an  co'tl  thhig^  and  bitter^  that  thou  hafl 
 for  I i'.  ken  the  Lord^  Jer.  ii.  i^.  that  thou  haft 
 made  fuch  wretched  requitals  of  fb  great 
 mercy :  It  will  make  thee  both  aftiamed  and 
 angry  at  thyfelf,  that  thou  haft  been  fuch 
 an  unthankful  creature.  But  if  the  confide- 
 ration  of  this  one  fort  of  mercy,  God's  for* 
 bearance  only,  be  fuch  an  engagement  and 
 help  to  this  godly  forrow  \  what  will  then  be 
 the  multitude  of  thofe  other  mercies,  whicii 
 every  man  is  able  to  reckon  up  to  himfelf? 
 And  therefore  let  every  man  be  as  particular 
 in,  it  as  he  can,  call  to  mind  as  many  of  them 
 as  he  is  able,  that  fb  he  may  attain  to  the 
 greater  degree  of  true  Contrition. 
 
 ^.  And 
 
jtimJiap      p.  And  to   all  thefe  endeavours  muft   be 
 
 ij-l*    added  earneft  prayers  to  God,  that  he,,  by  his 
 
 Holy  Spirit,  would  fhew  you  your  fins,  and 
 
 foften  your  hearts,  that  you  may  throughly 
 
 bewail  and  lament  them. 
 
 10.  To  this  muft  bejoyned   an  humble 
 
 Coiifejfton.  Confeffion  of  fins  to  God,  and  that  not  only 
 in  general,  but  alfo  in  particular,  as  far  as  your 
 mcmxory  of  them  will  reach,  and  that  with  all 
 thofe  heightning  circumftances  of  them  which 
 you  have  by  the  forementioned  examination 
 difcovered.  Yea,  even  lecret  and  forgotten  fins 
 muft  in  general  be  acknowledged  ^  for  it  is  cer- 
 tain there  are  multitudes  of  liich  :  So  that  it 
 is  necelTary  for  e.very  one  of  us  to  fay  with 
 Davld^  Pial.  xl-x.  12.  Who  can  underjiandh'is 
 errors?  Cleanjethoumefrom  my ficret faults. 
 When  you  have  thus  confelTed  your  fins  with 
 this  hearty  forrow,  and  fincere  hatred  of  (hem, 
 yOu  may  then  (and  not  before)  be  concluded 
 to  feel  io  much  of  your  difeafe,  that  it  will 
 be  feafonable  to  apply  the  remedy. 
 
 Faith.  II.    In    the   next    place    therefore    you 
 
 are  to  look  on  him,,  whom  God  hath  jet 
 forth  to  be  the  Tropt'mtion  for  our  fiiv^ 
 Rom.  iii.  25.  e'veri  Jefus  Chriji,  that  Lamb 
 of  God^  which  taketh  away  the  fins  of 
 the  worlds  John  i.  25).  and  earneft ly  beg  of 
 God,  that  by  his  moft  precious  blood  your 
 fiins  may  be  waftied  away ;  and  that  God 
 would,  for  his  fake  be  reconciled  to  you; 
 And   this  you   are   to  believe  will    furely 
 
 be 
 
Of  the  Lord's  Suffer,  6Cc. 
 
 be  done,  if  you  do  for  the  reft  of  your  time  ^unciap 
 forlake   your  fins,  and   giye    yourfclves  up    *-^^* 
 fincerely  to  obey   God   in  all  his  commands. 
 But  without  that,  it  is    vain  to  hope  any 
 benefit  from  Chrift,  or  his  Sufferings.     And 
 therefore  the  next  part  of  your  Preparation 
 muft  be  the  letting  thofe  refolutions  of  Obe- 
 dience, which  I  told  you  was  the  third  thing 
 you  are  to  examine  yourfelves  of,  before  your  • 
 approach  to  the  Holy  Sacrament. 
 
 12.  Concerning  the  particulars  of  this  Re- Re/oiuuottt 
 Iblution,  I  need  lay  no  more,  but  that  it  muft'-^'^^'''''"'' 
 anfwer  every  part  and  branch  of  our  duty  ; 
 that  is,  we  mult  not  only  in  general  reiolve 
 that  we  will  obferve  God's  commandments, 
 but  we  mult  relblve  it  for  every  command- 
 ment by  itfelf ;  and  elpecially,  where  we  have 
 found  ourfelves  moil  to  have  failed  hereto- 
 fore, there  elpecially  to  renew  our  Refolu- 
 tions. And  herein  it  nearly  concerns  us  to 
 look  that  thefe  P,efolutions  be  fincere  and 
 unfeigned,  and  not  only  fuch  llight  ones  as 
 people  ufe,  out  of  cuftom,  to  put  on  at  their 
 coming  to  the  Sacrament,  v/hich  they  never 
 think  of  keeping  afterwards  :  For  this  is  a 
 certain  truth,  that  whofoever  comes  to  this 
 holy  Table  without  an  entire  hatred  of  every 
 fin,  comes  unworthily  ;  and  it  is  as  fure,  that 
 he  that  doth  entirely  hate  all  fin,  will  refolve 
 to  forfake  it  •  for,  you  know,  forfaking  na* 
 turally  follows  hatred,  no  man  willingly  a- 
 bides  with  a  thing  or  perfon  he  hates.    And 
 
 G  ther€- 
 
__S2 €l}c  m\)oh  Dutp  of  ggan. 
 
 *£-n'i^,ip  therefore  he  that  doth  not  lb  reiblve,  as  that 
 ■>-II»  God  the  fearcher  oi  hearts  may  approve  it  as 
 fincere,  cannot  be  fuppofed  to  hate  fin,  and 
 lb  cannot  be  a  worthy  receiver  of  that  holy 
 Sacrament.  Therefore  try  your  refolutions 
 throughly,  that  you  deceive  not  yourfelves 
 in  them  :  It  is  your  own  great  danger,  if  you 
 do  ;  for  it  is  certain  you  cannot  deceive  God, 
 nor  gain  acceptation  from  him,  by  any  things 
 which  is  not  perfectly  hearty  and  unfeigned.  . 
 ofihe  13..  Now,  as  you   are  to  refolve  on  this 
 
 /yea;is.  ^^^^^  obediencc,  fo  you  are  likewife  to  refolve 
 on  the  Means,  which  may  alTift  you  in  the 
 perlbrmance  of  it.  And  therefore  confider 
 in  every  duty,  what  are  the  Means  that  may- 
 help  you  in  it,  and  refolve  to  make  ufe  of 
 them,  how  uneafy  foevcr  they  be  to  your 
 flefh  ^  {Oy  on  the  other  fide  confider  what 
 things  they  arc  that  are  likely  to  lead  you 
 to  fi.n,  and  refolve  to  fhun  and  avoid  them  : 
 This  you  are  to  do  in  refped  of  all  fins  what- 
 ever, but  efpecially  in  thole  whereof  you 
 have  formerly  been  guilty  :  For  there  it  will 
 not  be  hard  for  you  to  find,  by  what  fteps 
 and  degrees  you  were  drawn  into  it,  what 
 company,  what  occafion  it  was  that  enfnared 
 you,  as  alfo,  to  wliat  fort  of  temptations  you 
 are  apteft  to  yield.  And  therefore  you  mult' 
 particularly  fence  yourfelf  againfl:  the  fin, 
 by  avoiding  thofe  occafions  of  it. 
 
 14.  But  it  is  not  enough  that  you  refolve 
 vou  will  do  all  this  hereafter  j  but  you  muft 
 
 inftantly 
 
Of  the  Lord's  Suffer,  SCc. 83 
 
 inftantly  let  to  it,  and  begin  the  Gourfe  by  .^""na? 
 doing  at  the   prefent  whatfoever  you  have    ^^^' 
 opportunity  of  doing.   And  there  are  feveral 
 things  which  you  may,  nay,  muft  do  at  the 
 prefent,  before  you  come  to  the  Sacrament. 
 
 15.   As,  firft,  you  muft  caft  off  every  ^{^^Prefent^e- 
 not  bring  any  one  unmortified  luft  with  you  rmincivgof 
 to  that  table  •  for  it  is  not  enough  to  purpofe 
 to  caft  them  off"  afterwards,  but  you  muft 
 then  adually  do  it,  by  withdrawing  all  de- 
 grees of  love  and  affedion  from  them  •   you 
 muft  then  give  a  bill  of  divorce  to  all  your  old 
 beloved  Sins,  or  elfe  you  are  no  way  fit  to  be 
 married  to  Chrift,  The  reafon  of  this  is  clear  ; 
 for  this  Sacrament  is  our  fpiritual  nourifti- 
 ment.    Now  before  we  can  receive  fpiritual 
 nourilhment,  we  muft  have  fpiritual  life  (for 
 no  man  gives  food  to  a  dead  perfon.)     But 
 w^hofoever  continues  not  only  in  theacl,  but 
 in  the  love  of  any  one  known  Sin,  hath  no 
 fpiritual  life,  but  is  in  God's  account  no  better 
 than  a  dead  carcafs ;  and  therefore  cannot  re- 
 ceive that  fpiritual  food.  It  is  true,  he  may  eat 
 the  bread,  and  drink  the  wine,  but  he  receives 
 not  Chrift,  but  inftead  of  him,  that  which  is 
 moft  dreadful  ^  theApoftle  will  tell  you  what, 
 I  Cor.  xi.  25).   He  eats  and  dr'mks  his  own 
 damnation.    Therefore  you  fee  how  great  a 
 neceftity  lies  on  you  thus  adually  to  put  off 
 every  Sin,  before  you  come  to  this  table. 
 
 16.  And  the  fame  neceffity  lies  on  you  for  £-^j^^,„  ^^ 
 a  fecond  thing  to  be  done  at  this  time,  and^'''>'«^ 
 
 G  2  that 
 
84   €:{je  m'QQh  Durp  of  g^an. 
 
 '^t'??-'  ^^^^  ^^>  ^^^^  putting  your  foul  into  a  lieavenly 
 ^^^*    and  Chriftian   temper^  by  polTefiing;  it  with 
 all  thole  Graces  'which  may  render  it   accep- 
 table in  the  eyes  of  God.  For  when  you  have 
 turned  out  Satan  and  his  accurfed  train,  you 
 muft  not  let  your  foul  lie  empty  :  if  you  do, 
 Chrift  tells  you,  Luke  xi.  16.  he  will  qiikkly 
 return  aga'in^and your  lafteftatepallbe  'u^orfe 
 than  your  fir  ft.  But  you  muft  by  earneft  prayer 
 invite  into  it  the  Holy  Spirit  with  his  Graces  ; 
 or,  if  they  be  in  fome  degree  there  already, 
 you  muft  pray  that  he  will  yet  more  fully  pof- 
 fefs  it,and  you  muft  quicken  andftir  them  up. 
 ^ukken-        ^7'  -^^   ^^"^  example,    you  muft  quicken 
 wgofGra-  your  humility,  by  confidering  your  many  and 
 ^^^'  great  fins  •,  your  faith,  by  meditating  on  God's 
 
 promifes  to  all  penitent  finners  ;  your  love  to 
 God,  by  confidering  his  mercies,  efpecialiy 
 thole  remember'd  in  the  Sacrament ;  his  giv- 
 ing Chrift  to  die  ior  us-  and  your  love  to 
 your  neighbour,  nay,  to  your  enemies,  by 
 confidering  that  great  example  of  his  fuffer- 
 ing  for  us  that  were  enemies  to  him.  And  it 
 is  moft  particularly  required  of  us,  when  we 
 come  to  this  table,  that  we  copy  out  this  pat- 
 tern of  his  in  a  perfeQ  forgivenefs  of  all  that 
 have  offended  us  ^  and  not  only  forgivenefs, 
 but  fuch  a  kindnefs  alfo,  as  will  exprels  itfelf 
 in  all  offices  of  love  and  fricndfliip  to  them. 
 aarjiv  '  ^'  ^"^  ^^  y^^^  hd.ve  formerly  lb  quite  lor- 
 
 got  that  blcffed  example  of  his,  as  to  do  the 
 dired  contrary  j  if  you  have  done  any   unt 
 
 kindnels 
 
Oftbi  Lord's  Suffer,  Kc,  85 
 
 kindnefs  or  injury  to  any  perfon,  then  you  are  ^""^'"^i* 
 to  leek  forgivenels  from  him :  And  to  that  ^^^* 
 <fnd,  iirft,  acknowledge  your  fault ;  and  fe- 
 condly  reftore  to  him,  to  the  utmofl  of  your 
 power,  whatfoever  you  have  deprived  him  of 
 either  in  goods  or  credit.  This  reconciliation 
 with  our  brethren  is  ablblutely  neceflary  to- 
 wards the  making  any  of  our  fervices  accept 
 table  with  God,  as  appears  by  that  precept 
 of  Chrift,  Mcitt,  V.  23,  24.  If  thou  bring  thy 
 gift  to  the  altar,  and  there  rememhrefi  that 
 thy  brother  hath  ought  agatnft  thee^leavc  there 
 thy  gift  before  the  altar,  and  go  thy  way  \firfi 
 he  reconciled  to  thy  brother,  and  then  come  and 
 o-ffer  thy  gift.  Where  you  fee,  that  tho'  the 
 gift  be  already  at  the  altar,  it  muft  rather 
 be  left  there  unoffered,  than  be  offered  by  a 
 man  that  is  not  at  perfe£t  peace  with  his 
 neighbour.  And  if  this  Charity  be  fo  neceC- 
 fary  in  all  our  fervices,  much  more  in  this, 
 where  by  a  joint-partaking  in  the  fame  holy 
 myfteries,  we  fignify  our  being  united  and 
 knit,  not  only  to  Chrift  our  Head,  but  allb 
 to  each  other,  as  fellow-members.  And  there- 
 fore,ifwe  come  with  any  malice  in  our  hearts, 
 we  commit  an  act  of  the  higheft  hypocrify, 
 by  making  a  folemn  profeffion  in  the  Sacra- 
 ment of  that  Charity  and  Brotherly  Love, 
 whereof  our  hearts  are  quite  void. 
 
 15;.  Another  molt  neceflary  grace  at  i}!\\s  BrjoVm. 
 time    is  that   of  Devotion  •    lor  the    railing 
 whereof  wx  m-ift  allow  ourlclves  fomc  time 
 
 G  3  to 
 
85  CDe  OLibole  2)utp  of  i^iin. 
 
 ^ufioap  to  withdraw  from  our  worldly  affairs,  and 
 All.  wholly  to  let  ourlHves  to  this  bu  finds  of  pre- 
 paration :  One  very  fpecial  part  of  which  pre- 
 paration lies  in  railing  up  our  ibuls  to  a  de- 
 vout and  heavenly  temper.  And  to  that  it 
 is  moft  necelTary  that  we  call  off  all  thoughts 
 of  the  world  ^  for  they  will  be  fure,  as  fo  ma- 
 ny clogs,  to  hinder  our  fouls  in  their  mount- 
 ing towards  Heaven.  A  fpecial  exercife  of 
 this  Devotion  is  prayer,  wherein  we  muft  be 
 very  frequent  and  earneft  at  our  coming  to 
 the  Sacrament,  this  being  one  great  inftru- 
 ment  wherein  we  muft  obtain  all  thofe  other 
 graces  required  in  our  preparation.  There- 
 fore be  fure  this  be  not  omitted  ;  for  if  you 
 ule  never  fo  much  endeavour  befides,  and 
 leave  out  this,  it  is  the  going  to  work  in  your 
 own  ftrength,  without  looking  to  God  for 
 his  help  ;  and  then  it  is  impoffible  you  fhould 
 profper  in  it :  For  we  are  not  able  of  our- 
 felves  to  think  any  thing  as  of  ourfehes^  hut 
 our  fuffictency  is  of  God^  a  Cor.  iii.j.  There- 
 fore be  inftant  with  him  fo  to  affift  you  with 
 ,  his  grace,  that  you  may  come  fo  fitted  to 
 this  holy  Table,  that  you  may  be  partakers 
 of  the  benefits  there  reached  out  to  all  wor- 
 thy receivers. 
 '^ece^tty  20.  Thefc  and  all  other  fpiritual  Graces 
 GracJ.  our  fouls  muft  be  clothed  with,  when  we 
 come  to  this  feaft  •  for  this  is  that  wedding- 
 garment,  without  which  whofoever  comes,  is 
 like  to  have  the  entertainment  mentioned  in 
 *  the 
 
Of  the  Lord's  Suffer^  ^c.  87 
 
 the  parable  of  him  who  came  to  themarria2;e  S>""i>ai> 
 without  a  '•jijeddhig'garinent ^^X..  xxii. !  '^.who        • 
 'iZ'ns  caft  hito  outer  darhiefs^  where  is  weep- 
 ing and  gnafj'tiig  of  teeth :  For  tho'  it  is  pofll- 
 ble  he  may  fit  it  out  at  the  prefcnt,  and  not  be 
 ihatched  from  the  Table,  yet  St.  "?^f//airurcs 
 him,  he  drinks  damnation  to  himfelf^  and  how 
 ibon  it  may  fall  on  him  is  uncertain  •  but  it 
 is  fure  it  will,  if  repentance  prevent  it  not; 
 and  as  fure,  that  whenever  it  docs  come,  it 
 will  be  intolerableforwho  amongus  can  dwell 
 with  ever lajVmg  burnings  ?  Ila.  xxxiii.  14.    ^ 
 21.1  fhall  add  but  one  thins;  more  con-^'-'^^'''''"^- 
 
 ...  ...  *^,         .  ,        Tiejs  of   it 
 
 cernmg  the  thmgs  which  are  to  be  done  h^-jph-Huai 
 fore  the  Sacrament,  and  that  is  an  advice,  thaf^'^  «^- 
 if  any  perfon,  upon  a  ferious  view  ot  himfelf, 
 cannot  fatisfy  his  own  foul  of  his  fincerity, 
 and  fD  doubts  whether  he  may  come  to  the 
 Sacrament,  he  do  not  reft  wholly  on  his  own 
 judgment  in  the  cafe  :  For  if  he  be  a  truly 
 humbled  foul,  it  is  likely  he  may  ja:ige  too 
 hardly  of  himfelf;  if  he  be  not,  it  is  odds 
 but  if  he  be  left  to  the  fatisfying  his  own 
 doubts,  he  will  quickly  bring  himielf  to  pafs 
 too  favourable  a  fentence  :  Or  whether  he  be 
 ■the  one  or  the  other,  if  he  come  to  the  Sa- 
 crament in  that  doubt,  he  certainly  plunges 
 himfelf  into  farther  doubts  and  fcruplcs,  if 
 not  into  fin.  On  the  other  fide,  if  he  forbear 
 bccaufe  of  it,  if  that  fear  be  a  caiiflefs  one, 
 then  he  groundlefly  abfents  himfelf  troiu  th.ir 
 holy  ordinance,  and  fo  deprives  his  f3ul  of 
 G   4  the 
 
88  Ctie  mWiZ  ^iitv  of  ^m. 
 
 g)unD5J»  the  benefits  of  it.  Therefore  in  the  midft  of 
 ^^l*  fo  many  dangers,  which  attend  the  miftake 
 of  himlelf,  I  would,  as  I  faid  before,  exhort 
 him  not  to  trufl:  to  his  own  judgment,  but 
 to  make  known  his  cafe  to  fome  difcreet  and 
 godly  minifter,  and  rather  be  guided  by  his, 
 who  will  probably  (if  the  cafe  be  duly  and 
 without  any  dilguife  dil'covered  to  him)  be 
 better  able  to  iud^e  of  him,  than  he  of  him-r 
 felf.  This  is  the  counfel  the  Church  gives  in 
 the  exhortation  before  the  Communion,  where 
 it  is  advifed,  That  if  any,  by  other  mean? 
 there  fore-mentioned,  cannot  quiet  his  own 
 confcience^  hut  require  farther  counsel  and  com-- 
 fort  J  then  let  him  go  to  fome  difcreet  and 
 Learned  minifler  of  (Jod^s  word,  and  o^en  his 
 griefs  that  he  may  recei've  fuch  ghoftly  couuf 
 Jely  advice  and  comfort  y  that  his  confcience  may, 
 i;e  relieDed^  6Cc.  This  is  furely  fuch  advice  as 
 fhould  not  be  neglected,  neither  at  the  timeof 
 coming  to  the  Sacrament,  nor  any  other,  when 
 we  are  under  any  fear  or  reafons  of  doubt 
 concerning  the  ftate  of  our  louls.  And  for 
 want  of  this  many  have  run  into  very  great 
 mifchief,  having  let  the  doubt  fefter  fo  long, 
 that  it  hath  either  plunged  them  into  deep 
 diftreffes  of  confcience,  or,  which  is  worfe, 
 they  have,  to  Ifill.  that  difquiet  within  them, 
 betaken  themlelves  to  all  fmful  pleafures,  and 
 fo  quite  call  off  all  care  of  their  fouls. 
 
 2.2.  But  to  all  this  it  will  perhaps  be  faid, 
 That  this  cannot  be  done  without  difcovering 
 
 the 
 
Of  the  Lord's  Suffer,  ^c.  8^ 
 
 the  nakednefs  and  blemiilies  of  the  ibul,  and  ^^nnoaj? 
 there  is  fnaiiie  in  that,  and  therefore  men  are     ^^^^ 
 unwilling  to  do   it.     But  to  that  1  anfwer,  ^^^  ^^  ^^^ 
 That  it  is  very  unreafonable  that  fhould  h^Ajhamedto 
 a  hindrance:  For,  firft,  I  luppofe  you  are  tof>^^''^«'' 
 
 ■=  .-.       CI       f elves  to 
 
 choofe  only  fuch  a  perlon,  as  will  faithfully  ^„^^ 
 keep  any  fecret  you  fhall  commit  to  him,  and 
 fo  it  can  be  no  publick  fhame  you  can  fear. 
 And  if  it  be  in  refped  of  that  iingle  perfon, 
 you  need  not  fear  that  neither  ;  for,  llippofing 
 him  a  godly  man,  he  will  not  think  the 
 worfe  of  you,  but  the  better,  that  you  are 
 lb  defirous  to  fct  all  right  between  God  and 
 your  foul  But  if  indeed  there  were  fliamc 
 in  it,  .yet  as  long  as  it  may  be  a  means  to 
 cure  both  your  trouble  and  your  fm  too  (as 
 certainly  godly  and  faitldul  couniclmay  tend 
 much  to  both)  that  fhamc  ought  to  be  de- 
 fpifed  ;  and  it  is  fure  it  would,  if  we  loved 
 our  fouls  as  well  as  our  bodies:  For  in  bodily 
 difeafes,  be  they  never  \o  foul  or  fhameful, 
 we  count  him  a  fool,  who  will  rather  mils 
 the  cure,  than  difcover  it :  And  then  it  mull 
 here  be  fo  much  a  greater  folly,  by  how  much 
 the  foul  is  more  precious  than  the  body. 
 
 23.  But,  God  knov/s,  it  is  not  only  doubtful  -'^^  ve:cU- 
 perfons,  to  whom  this  advice  might  be  ^ii^'Z»fiIerJ 
 |ul  •  there  are  others  of  another  fort,  v>'ho{c as  to  the 
 pontidence  is  their  difeafe,  who  prefume  very  "''"^^'^"'" 
 groundlefly  of  the  goodnefs  of  their  efrates  : 
 And  for  thofe  it  were  moll  happy,  if  they 
 cculd  be  brought  to  hear  fome  more  equal 
 
 judgmcius 
 
^o  iE.De  mhoh  Dutp  of  a^an. 
 
 $3>ttnoap  judgments  than  their  own  in  this  lo  weighty 
 ^^^•'  a  bufinels.  The  truth  is,  we  are  generally 
 fo  apt  to  favour  ourfelves,  that  it  might  be 
 very  ufeful  for  the  moft,  efpecially  the  more 
 ignorant  fort,  fometimes  to  advife  with  a  fpi- 
 ritiial  guide,  to  enable  them  to  pafs  right 
 judgments  on  themfelves ;  and  not  only  fo, 
 but  to  receive  diredions,  how  to  fubdueand 
 mortify  thofe  fins  they  are  molt  inclined  to; 
 which  is  a  matter  of  lb  much  difficulty,  that 
 we  have  no  reafon  to  delpiie  any  means  that 
 may  help  us  in  it. 
 
 24.  I  have  now  gone  throiigh  thofe  feveral 
 parts  of  duty  we  are  to  perform  Before  our 
 receiving  :  In  the  next  place,  I  am  to  tell  you, 
 
 ' At  the  time  ^fY^^^  IS  to  be  done  At  the  time  of  rece'rohtfr. 
 
 oj  receiving  .-y.  rp'    -i  1  r     t    1 
 
 Meditation  When  thoii  art  at  the  holy  Table  \  nrii, hum- 
 oft^U'n-  bie  thyfelf  in  an  unfeigned  acknowledgment 
 Ivor  inejs  ^^  ^^^  great  Unworthinefs  to  be  admitted 
 there ;  and  to  that  purpofe,  remember  again, 
 between  God  and  thine  own  foul,  fome  of 
 thy   greateft  and  fouleft  fins,  thy   breaches 
 of  former  vows  made  at  that  Table  ^  efpe- 
 cially fince  thy  laft  receiving.     Then  medi- 
 f^^f'^'^'UtQ  on  thofe  bitter  Sufferings  ofChrift,which 
 Chr.^.      are  fet  out  to  us  in  the  Sacrament :  When 
 thou  feed  the  bread  broken,  remember  how 
 his  bleffed  body  was  torn  with  nails  upon 
 the  crofs.     When  thou  feeft  the  wine  poured 
 out,  remember  how  his  precious  blood  was 
 fpilt   there  ;  and  then  confider   it   was   thy 
 fins    that    caufed    both.      And   here  think 
 
 liow 
 
of  the  Lord's  Suffer ^  ^c.  c?i 
 
 how  unworthy  a  wretch  thou  art,  to  have  fennoap 
 done  that  which  occafioned  fuch  torments  to  l^** 
 him  ;  How  much  worle  than  his  very  cruci- 
 iiers !  They  crucified  him  once  ^  but  thou  haft, 
 as  much  as  in  thee  lay,  crucified  him  daily : 
 They  crucified  him,  becaufe  they  knew  him 
 not ;  but  thou  haft  known  both  what  he  is  in 
 himlclf,  The  Lord  of  G lor y^  and  what  he  is 
 to  thee,  a  moft  tender  and  merciful  Saviour ; 
 and  yet  thou  haft  ftill  continued  thus  to  cru- 
 cify him  afrefti.  Confider  this,  and  let  it  work 
 in  thee,  firft,  a  great  Ibrrow  for  thy  fins  paft, 
 and  then  a  great  hatred  and  a  firm  refolu- 
 tion  againft  them  for  the  time  to  come. 
 
 25.   When  thou  haft  a  while  thus  xhou^tq'ie  Jtcne^ 
 on  thefe  Sufferings  of  Chrift    for  the  increafe- '"f"' 
 mg  thy  humihty  and  contrition,  then,  in  thc^;^^^^;;'    ^ 
 fecond  place,  think  of  them  again,  to  ftir  up 
 thy  faith  j  look  on  him  as  the  Sacrifice  offer- 
 ed up  for  thy  fins,  for  the  appeafing  of  God's 
 wrath,  and  procuring  his  favour  and  mercies 
 toward  thee.  And  therefore  believingly,  yet 
 humbly,  beg  of  God,  to  accept  of  that  fa- 
 tisfaction  made  by  his  innocent  and  beloved 
 Son  ;  and  for  the  Merits  thereof  to  pardon 
 thee  wliatever  is  paft,  and  to  be  fully  recon- 
 ciled to  thee. 
 
 2.6.  In  the  third  place,  confider  them  again,  <n>rtw;/«7- 
 to  raife  thy  Thankfulnefs.  Think  how  much  ^^f'^^'^s 
 both  of  fhame  and  pain  he  there  endured, 
 but  efpccially  thole  great  agonies  of  his  foul, 
 which  drew  from  him  that  bitter  cry,  Aly 
 
 Gody 
 
^u!;D,i^  G'tf^/,  my  God^  why  haft  thou  forfaken  me  ? 
 ^^^'   Matt,  xxvii.  46.  Now  all  this  he  lufFered  only 
 to  keep  thee  from  perlfliing.    And  therefore 
 confider  what  inexprellible  thanks  thon  owed 
 him  ;  and  endeavour  to  raife  thy  foul  to  the 
 moft  zealous  and  hearty  thankigiving  :  For 
 this  is  a  principal  part  of  duty  at  this  time, 
 the  praifmg  and  magnifying  that  mercy  which 
 hath  redeemed  us  by  lb  dear  a  price.      There- 
 fore it  will  here  well  become  thee  to  fay  with 
 David^  I  will  take  the  cup  of  falvation^  and 
 will  call  upon  the  name  of  the  Lord, 
 nepyeai       ^7*  ^0^^^^^^%  Look  On  thcfc  fufferiugs  of 
 Lcveof     Chrift  to  ftir  up  this  Love  ^  and  furely  there 
 ^h^m  ^^    cannot  be  a  more  eftedual  means  of  doing  it ; 
 for  here  the  Love  of  Chrift  to  thee  is  moft  ma- 
 nifeft,  according  to  that  of  the  Apoftle,  i  John 
 iii.  1 6.  Hereby  perceive  we  the  Love  of  God 
 toward  us^  becatife  1j2  laid  down  his  life  for 
 us.  And  that  even  the  higheft  degree  o^  Love  \ 
 for,  as  himfelf  tells  us,  John  xv.  13.  Greater 
 love  than  this  hath  no  man^  that  a  man  lay 
 down  his  life  for  his  friends  Yet  even  greater 
 Love  than  this  had  he  \  for  he  not  only  died, 
 but  died  the  moft  painful  and  moft  reproach- 
 ful death,  and  that  not  for  his  friends,  but 
 for  his  utter  enemies.     And  therefore,  if  aff 
 ter  all  this  Love   on   his  part,  there  be  no 
 return  of  Love  on  ours,  we  are  worfe  than 
 the  vileft  fort  of  men ;  for  even  the  Tubli- 
 cans^     Matt.   v.   46.    love   thofe  that   love 
 them.     Here   therefore  chide  a:id   reproach 
 
Of  the  Lord's  Stip]^er\  ^c.  ()^ 
 
 thylelf,  that  thy  Love  to  him  is  fo  faint  and  ^unDap 
 cool,  when  his  to  thee  was  fo  zealous  and  I^^» 
 affedionate ;  and  endeavour  to  enkindle  this 
 holy  flame  in  thy  foul,  to  love  him  in  fach  a 
 degree,  that  thou  may'ft  be  ready  to  copy  out 
 his  example,  to  part  with  all  things,  yea, 
 even  life  itfelf,  whenever  he  calls  for  it;  that 
 is,  wheniocver  thy  obedience  to  any  com- 
 mand of  his  fhalllay  thee  open  to  thofe  fuf- 
 ferings ;  but  in  the  mean  time  to  refolve  ne- 
 ver again  to  make  any  league  with  his  ene- 
 mies, to  entertain  or  harbour  any  fin  in  thy 
 breait.  But  if  there  have  any  fuch  hitherto 
 remained  with  thee,  make  this  the  feafon  to 
 kill  and  crucify  it ;  offer  it  up  at  this  inftant 
 a  facrifice  to  him,  who  was  facriiiced  for 
 thee,  and  particularly,  for  that  very  end, 
 that  be  might  redeem  thee  from  all  iinqiuty. 
 Therefore  here  make  thy  folemn  refolutions 
 to  forfake  every  fin,  particularly  thole  into 
 which  thou  haft  moft  frequently  fallen.  And 
 that  thou  mayft  indeed  perform  thofe  refolu- 
 tions, carneftly  beg  of  this  Crucified  Saviour, 
 that  he  will,  by  the  Power  of  his  death,  mor- 
 tify and  kill  all  thy  corruptions. 
 
 28.  When  thou  art  about  to  receive  the^,^^  j^eng, 
 confecrated  bread  and  wine,  remember,  that/{-f':f  ^^« 
 God  now  offers  to  feal  to  thee  that  New^'^^^^^^j 
 Covenant  made  with  mankind  in  his  ^on.mtheSa- 
 For  fince  he  gives  that,  his  Son  in  the  Sacra- ^'■^'''■^''^' 
 ment,  he  gives   v/ith  him  all  the  benefits  of 
 that  Covenant,  to  wit,  pardon  of  fins,  fancli- 
 
 fying 
 
^iinftip  i'ying  grace,  and  a  title  to  an  eternal  inhe- 
 lil*   ritance.    And  here  be  aftonifhed  at  the  infi- 
 nite goodnefs  of  God,  who  reaches   out   to 
 thee  lo  precious  a  treafure.     But  then  re- 
 member, that  this  is   all  but  on  condition 
 ^  that  thou  perform  thy  part  of  the  covenant. 
 
 And  therefore  fettle  in  thy  foul  the  moft  fe- 
 lious  purpofe  of  obedience^  and  then  with 
 all  poflible  devotion,  join  with  the  minifter 
 in  that  Ihort,  but  excellent  prayer,  ufed  at 
 the  inftant  of  giving  the  Sacrament  j  Tbe 
 Body  of  our  Lordy  &c. 
 
 UinRe-       ^9*  ^^  -^^^^  ^^  ^^°'^  ^^^  received,  offer 
 ceiv-rr^^^weup  thy  dcvoutcft  praifcs  for  that  great  mer- 
 ^hankj.    Qj^  together  with  thy  moft  earneft  prayers 
 for  fuch  affiftance  of  God's  Spirit^  as  may  en- 
 able thee  to  perform  the  vovv^  thou  haft  now 
 made.  Then,  remembring  that  Chrift  is  ap'O' 
 ptiatioiiy  not  for  our  fins  only^  but  alio  for 
 the  fms  of  the  whole  world^  let  thy  charity 
 ^'•-'O'-       reach  as  far  as  his  hath  done,  and  pray  for  all 
 mankind,  that  every  one  may  receive  the  be- 
 nefit of  that  facrifice  of  his ;  commend  alio 
 to  God  the  eftate  of  the  Church,  that  parti- 
 cularly whereof  thou  art  a  member  •  and  for- 
 get not  to  pray  for  all  to  whom  thou  oweft 
 obedience  both  in  Church  and  State  ^  and  fo 
 go  on  to  pray  for  fuch  particular  perfons,  as 
 either  thy  relations  or  their  wa^its  fhall  pre- 
 fent  to  thee.     If  there  be  any  colledion.  for 
 the  poor  (as  there  always  ought  to  be  at  this 
 time)  give  freely  according  to  thy  ability ; 
 
 or 
 
Of  the  Lord's  Suffer^  &Cc.  95 
 
 or  it',  by  the  default  of  others,  there  be  no  ^uiio^f 
 inch  coile£lion,  yet  do  thoa  privately  defign  ^^^' 
 ibmething  towards  the  relief  of  thy  poor 
 brethren,  and  be  fure  to  give  it  the  next  fit- 
 ting opportunity  that  offers  itfelf  All  this 
 thou  mull  contrive  to  do  in  the  time  that 
 others  are  receiving,  that  fo  when  the  pub- 
 lick  Prayers,  after  the  adminiftration,  begin, 
 thou  may'ft  be  ready  to  join  in  them  ;  which 
 thou  muft  likewife  take  care  to  do  with  all 
 devotion.  Thus  much  for  behaviour  at  the 
 time  of  receiving. 
 
 30.  Now  follows  the  third  and  laft  th'in^^  jfter  the 
 that  is,  what  thou  art  to  do  after  thy  re-^^'^^^'^"^^^'* 
 cei'ving.  That  which  is  immediately  to  be 
 done,  is,  as  foon  as  thou  art  retired  from  the 
 congregation,  to  offer  up  again  to  God  thy 
 lacrilice  of  praifc,  for  all  thole  precious  mer- 
 cies conveyed  to  thee  in  that  holy  Sacrament, 
 
 as  alfb  humbly  to  intreat  the  continued  af-     .^ 
 fiftance  of  his  grace,  to  enable  thee  to  md.kcprayerar(t 
 good  all  thofe  purpoies   of  obedience  thou^^-^nf^fg''"-'' 
 haft  now  made.     And   in  whatfoever  thou'^'-^* 
 knoweft   thyfelf  moft  in   danger,  either   in 
 relpecl  of  any  former  habit,   or  natural  incli- 
 nation, there  efpecially  defire,  and  earneftly 
 beg  his  aid. 
 
 31.  When   thou  haft  done   thus,  do  not  Not  pre- 
 prefently   let  thyfelf  loofe  to  thy  worldly /^^J^>  ^^ 
 cares  and  buiinefs,  but  fpend  all  that  day  ei-\l-ori^iv 
 ther  in  meditating,  praying, reading,  good  con- -<5'''^"'^- 
 fcrcnces,  or  the  like  3  fo  as  may  beft  keep  up 
 
 that 
 
&wmy  that  holy  flame  that  is  enkindled  in  thy  heart. 
 *  Afterwards,  when  thy  calling  requires  thee  to 
 fall  to  thy  ufual  afKiirs,  do  it  •  bnt  yet  ftill 
 remember  that  thou  haft  a  greater  bufinefs 
 than  that  upon  thy  hands ;  that  is,  the  per- 
 forming of  all  thofe  promifes  thou  fo  lately 
 madeft  to  God.  And  therefore  whatever  thy 
 outward  impioyments  are,  let  thy  heart  be 
 fet  on  that,  keep  all  the  particulars  of  thy  re- 
 
 J^^^/^'^^'folutions  in  memory  ;  and  whenever  thou  art 
 
 Kefolutons  r     .  i  i     r-  »  r 
 
 y?/7/;«y>'/e- tempted  to  any  ot  thy  old  ims,  then  co.iii- 
 mory.       der^  this  is  the  thing  thou  fo  folemnly  vow- 
 edft  againft ;  and  withal   remember  what  a 
 ihe  dan:^sr\ion\h\t  guilt  it  wiU  be,  if  thou  fhouldft  now 
 1^^''^'''^  wilfully  do  any  thing  contrary  to  that  vow; 
 yea,  and  what  a  horrible  mifchief  alio  it  will 
 be  to  thyfelf:  For  at  thy  receiving,  God  and 
 thou  entredft  into  covenant,  into  a  league  of 
 friendfhip    and  kindncfs.     And    as    long   as 
 thou  kcepeft  in  that  friendiliip   with  God, 
 thou  art  fafe :  all  the  malice  of  men  or  de- 
 vils can  do  thee  no  harm  :  For,  as  the  Apo- 
 ,, , .       ftle  faith,  Rom.  viii.  31.//  God  be  for  us^  who 
 
 Making  •     n  I'r)         -ri  ,-'1',. 
 
 God  thy    can  be  againjt  us  r  x>ut  it  thou  breakeit  this 
 Enemy,     league  (as  tliou  certainly  doft,  if  thou  yield- 
 eft  to  any  wilful  (in)  then  God  and  thou  art 
 enemies ;  and  if  all  the  world  then  %ycre  for 
 thee,  it  could  not  avail  thee. 
 ^hy  own       32.  Nay,  thou  wilt  get  an  enemy  within 
 Confcience.  thinc  own  bofom,  thy  Conlcience   accufmg 
 and  upbraiding  thee ;  and   when    God   and 
 thine  own  Confcience  are  thus  againft  thee, 
 
 thou 
 
Of  the  Lord's  Suffer,  Kc.  ^7 
 
 thou  can  ft  not  but  be  extreamly  miferabie  ^ufiMp 
 even  in  this  life,  befides  that  fearl'ul  expe8:a-  ■*-*-^* 
 tion  of  wrath  which  awaits  thee  in  the  next. 
 Remember  all  this  when  thou  art  fet  upon 
 by  any  temptation  ;  and  then  fure  thou  canft 
 not  but  look  upon  that  temptation  as  a  cheat 
 that  comes  to  rob  thee  of  thy  peace,  thy 
 God,  thy  very  foul.  And  then  fure  it  will 
 appear  as  unfit  to  entertain  it,  as  thou 
 wouldft  think  it  to  harbour  one  in  thy  houfe, 
 who  thou  knoweft  came  to  rob  thee  of  what 
 is  deareft  to  thee. 
 
 2^"^,  And  let  not  any  experience  of  God's  ^"^'^^''^ 
 mercy  m   pardoning  thee  heretofore,  encou- ^^„j  „o  £:„^ 
 rage  thee  again  to  provoke  him  •  for  befides  c<'«>-''^^^ 
 that  it  is  the  higheft  degree  of  wickednefs  and"'^""'''^"'" 
 unthankfulnels,  to  make  xh2itgoodne(s  of  h'ls^ 
 which  JJjould  lead  thee  to  repentance,  an  en- 
 couragement in  thy  fin  :  beiides  this,  I  fay, 
 the  oftner  thou  haft  been  pardoned,    the  lefs 
 reafon  thou  haft  to  expect  it  again;  becaufe 
 thy  fin  is  fo  much  the  greater  for  having  been 
 committed  againft  fo  much  mercy-   If  a  king 
 have  feveral  times  pardoned  an  offender,  yet 
 if  he  ftill  return  to  commiftion  of  the  fame 
 fault,  the  king  will  at  laft  be  forced,  if  he 
 have  any  love  to  juftice,  to  give  him  up  to 
 it.     Now  fo  it  is  here,  God  is  as  well  j aft  as 
 merciful,  and  his  juftice  will,  at  laft  furely 
 and  heavily  avenge  the  abufe  of  his  mercy ; 
 and  there  cannot  be  a  greater  abufe  of  his 
 mercy,  than  to  fin  in  hope  of  it :  So  that  it 
 
 H  will 
 
oS  eci^e  mmt  Dutp  of  aim. 
 
 53)i{noa>»  will  prove  a  jniferable  deceiving  of  thylelf, 
 
 •*-*^^*  thus  to  prefume  upon  it. 
 fhcOhii-  34'  Now  this  care  of  making  good  thy 
 gation  of  Vovv  muft  HOt  abide  with  thee  fome  few  days 
 /j.oty  only,  and  then  be  caft  afide,  but  it  muit  con- 
 tinue  with  thee  all  thy  days :  For  if  thou 
 break  tliy  Vow,  it  matters  not  whether  fooner 
 or  later.  Nay,  perhaps  the  guilt  may,  in 
 fome  refpedts  be  more,  if  it  be  late ;  for  if 
 thou  haft  for  a  good  while  gone  on  in  the 
 obfervance  of  it,  that  fhews  the  thing  is  poffi- 
 ble  to  thee;  and  fo  thy  after-breaches  are  not 
 of  infirmity,  becaufe  thou  canft  not  avoid 
 them,  but  of  perverfenefs,  becaufe  thou  wilt 
 not.  Befides,  the  ufe  of  Chriftian  walking 
 muft  needs  make  it  more  eafy  to  thee.  For 
 indeed  all  the  difficulty  of  it  is  but  from  the 
 cuftom  of  the  contrary  :  And  therefore,  if, 
 after  fome  acquaintance  with  it,  when  thou 
 haft  overcome  Ibmewhat  of  the  hardnefs; 
 thou  flialt  then  give  it  over,  it  will  be  moft 
 inexcufable.  Therefore  be  careful  all  the  days 
 of  thy  life  to  keep  fucli  a  watch  over  thylelf, 
 and  fo  to  avoid  all  occafions  of  temptations, 
 as  may  preferye  thee  from  all  wilful  breaches 
 of  this  Vow. 
 Tetofien  ^j.  But  though  the  obligation  of  every 
 newe7~  ^^^^  fingle  Vow  reach  to  the  utmoft  day  of 
 our  lives,  yet  are  we  often  to  renew  it,  that 
 is,  we  are  often  to  receive  the  holy  Sacra- 
 ment; for  that  being  the  means  of  convey- 
 ing to  us  fo  great  and  un valuable  benefits, 
 
 .  and 
 
Honour  due  to  God's  Name.  ^p 
 
 and  it  being  alfo  a  command  of  Chrift,  that  ^iniriav 
 we  Ihould  do  this  in  rememhrance  of  him  ^  wc  ^^» 
 are  in  refpcd  both  of  reafoii  and  duty,  to 
 bmit  no  fit  opportunity  of  partaking  of  that 
 Holy  Table.  1  have  now  Ihewed  you  what 
 that  reverence  is,  which  we  are  to  pay  to 
 God  in  his  Sacrament. 
 
 SUNDAY    IV. 
 
 Honour  due  to  God's  Name :  Sins  againft  it'^ 
 Blafphemy^  Swearing  ^  of  affertory,  ^ro-^ 
 ?mjfory^  unlawful  Oaths  ;  of  Terjury^ 
 "uain  Oaths ^  and  the  Sin  ofthem^  ^c. 
 
 Scd.  i.^-'J^^HE  laft  thing  wherein  we  are^,^,;^^^;^^ 
 I        to   exprefs  our  reverence  to^^^"^'^ 
 ■•^      him,  is  the  Honouring  of  his  '^'"^' 
 Name.     Nov/  what  this  Honouring  of  his 
 Name  is,  we  Ihall  beft  underftand  by  confi- 
 dering  what  are  the   things  by  which  it  is 
 dilhonoured,  the  avoiding  of  which  will  be 
 our  way  of  Honouring  it. 
 
 The  firft  is,  All  Blafphemies,  or  fpeaking^/;,^  ^: 
 any  evil  thing  of  God,  the   highcft   degreeg^^»/^^ 
 whereof  is   curfing   him ;    or,   if  we  do  not 
 fpeak  it  with  our  mouths,  yet  if  we  do  it  in 
 our  hearts,  by  thinking  any  unv/orthy  thing 
 of  him,  it  is  looked  on  by  God,  who  fees  the 
 heart,  as  the  vileft  difnonour.    But   there  is  „, 
 alfo  a  Blafphemy  of  the  adions,  that  is,  when         ^^^ 
 H  a  men. 
 
loo  CDe  CHDcle  Dutp  of  iipan. 
 
 jcHiiiOap  men,  who  profefs  to  be  the  fervants  of  God, 
 ^^*  live  fo  wickedly,  that  they  bring  up  an  evil 
 report  of  him,  whom  they  own  as  their  Ma- 
 iler and  Lord.  This  Blafphemy  the  Apoftle 
 takes  notice  of,  Rem.  ii.  24.  where  he  tells 
 thofe  who  profefs  to  be  obfervers  of  the  law, 
 T/jat  by  their  wicked  anions  the  name  of  God 
 was  blafphemed among  the  Gent'tles .  Thofe 
 Gentiles  were  moved  to  think  ill  of  God,  as 
 the  favourer  of  fin,  when  they  faw  thofe,  who 
 called  themfelves  his  fervants,  commit  it. 
 
 Swearing.  -^  fecond  Way  of  difhonouring  God's  name 
 is  by  Swearing  j  and  that  is  of  two  forts,  ei- 
 ther by  falfe  Oaths,  or  elfe  by  rafh  and  light 
 ones.  A  falfe  Oath  may  alfo  be  of  two  kinds, 
 as  firft,  that  by  which  I  affirm  fomewhat* 
 or,  fecondly,  that  by  which  I  promife.     The 
 
 Jffertory   firft  is,  whcn  I  fay  fuch  or  fuch  a  thing  was 
 
 Oaths.  ^ont  fo  or  fo,  and  confirm  this  faying  of 
 mine  with  an  Oath.  If  then  I  know  there  be 
 not  perfed  truth  in  what  I  fay,  this  is  a  flat 
 perjury,  a  downright  being  forfworn  :  Nay, 
 if  I  fwear  to  the  truth  of  that  whereof  I 
 am  only  doubtful,  though  the  thing  fhould 
 happen  to  be  true,  yet  it  brings  upon  me 
 the  guilt  of  Perjury ;  for  I  fwear  at  a  venture, 
 and  the  thing  might,  for  ought  I  knew,  be 
 as  well  falfe  as  true,  whereas  I  ought  never 
 to  fwear  any  thing,  the  truth  of  which  I  do 
 not  certainly  know. 
 
 ^tomjory.  2.  But  bcfides  this  fort  of  Oaths,  by  which 
 I  affirm  any  thing,  there  is  the  other  fort, 
 
 that 
 
Of  Oaths ^  &Cc.  10 1 
 
 that  by  which  I  promife  fomewhat.  And  ©""J'flP 
 that  promife  may  be  either  to  God,  or  man  :  ^  *• 
 When  it  is  to  God,  we  call  it  a  vow,  of  which 
 I  have  already  fpoken,  under  the  heads  of 
 the  Sacraments.  I  fhall  now  only  fpeak  of 
 that  to  man  ;  and  this  may  become  a  falfc 
 Oath,  either  at  or  after  the  time  of  taking 
 it.  At  the  time  of  taking,  it  is  falfe,  if  ei- 
 ther I  have  then  no  real  purpofe  of  making 
 it  good,  or  elfe  take  it  in  a  fenfe  different 
 from  that  which  1  know  he,  to  whom  I 
 make  the  promife,  underftands  it;  for  the 
 ufe  of  Oaths  being  to  aflure  the  pcrfons  to 
 whom  they  aYe  made,  they  mud  be  taken 
 in  their  fenfe.  But  if  I  were  never  fo  fin- 
 cere  at  the  taking  the  Oath,  if  afterwards  I 
 do  not  perform  it,  I  am  certainly  perjured. 
 
 3.  The  nature  of  an  Oath  being  then  xhyx^UnUiofui 
 binding,  it  nearly  concerns  us  to  look  that^**'^^* 
 the  matter  of  our  Oaths  be  lawful ;  for  elfe 
 we  run  ourfelves  into  a  woful  fnare.  For 
 example,  Suppofe  I  fwear  to  kill  a  man  ;  if 
 I  perform  my  Oath,  I  am  guilty  of  murder  ; 
 it  I  break  it  of  perjury  :  And  fo  I  am  under 
 a  neceflity  of  finning  one  way  or  other.  But 
 there  is  nothing  puts  us  under  a  greater  de- 
 gree of  this  unhappy  necefi^ity,  than  when 
 we  fwear  two  Oaths,  whereof  the  one  is  di- 
 redly  crofs  and  contradidory  to  the  other. 
 For  if  I  fwear  to  give  a  man  my  whole  eftate, 
 and  afterwards  fwear  to  give  ail,  or  part  of 
 that  eftate  to  another,  it  is  certain  I  muft 
 H  3  break 
 
102  CUc  ^rpole  Dutp  ot  ^j^iiju 
 
 gjunnap   break  my  Oath  to  one  oi  them,  becaufe'it  is 
 ^^'     impolTible  to  perform  it  to  both  •  and  lb  I 
 muft  be  under  a  neceffity  of  being  lorfvvorn. 
 And  into  this  unhappy  ftrait  every  man  brings 
 himfelf,  that  takes  any  Oath,  which  erodes 
 fome  other  which  he  hath  formerly  taken  ; 
 which  Ihould  make  al],  that  love  either  God, 
 or  their  own  fouls,  relolve  never  thus  mife- 
 rably  to  entangle  themfelves,  by  takirg  one 
 Oath  crofs  and  thwarting  to  another.     But 
 it  may  perhaps  here  be  asked,    What  a  per- 
 fon,  that  hath  already  brought  himfelf  into 
 fuch   a  condition,   fliall  do  ?    I  anfwer.  He 
 muft  firfl:  heartily  repent  of  the  great  im  of 
 taking  the  unlawful  Oath,  and   then  ftick 
 only  to  the  lawful  •  which  is  all  that  is   in 
 his  power  towards  the  repairing  his  fault,  and 
 qualifying  him  for  Gcd's  pardon  for  it. 
 Godgyeafiy      4,  Having  faid  this  concerning  the  kinds 
 ^fp'^^'^.  of  this  fm  of  Perjury,  I  fhall  only  add  a  few 
 words  to  Ihew  you  how  greatly  God's  name 
 is  difhonoured  by  it.  In  all  Oaths  you  know, 
 God  is  foiemnly  called  to  witncis  the  truth 
 of  that  which  is  fpoken  :  Now  if  the  thing 
 be  falfe,  it  is  the  bafcft  affront  and  dilhonour 
 that  can  poffibly  be  done  to  God.     For  it  is 
 in  reaibn  to  fignify  one  of  thefe  two  things, 
 either  that  we  believe  he  knows  not  whether 
 we  fay  true,  or  no,  (and  that  is  to  make  him 
 no  God,  to  fuppofe  him  to  be  as  deceivable 
 and  eafy  to  be  deluded  as  one  of  our  ignorant 
 neighbours)  or  elfe  that  he  is  willing  to  conn- 
 
 tenancq 
 
Of  Oaths,  SCc.  103 
 
 tenance  our  lyes.  The  former  robs  him  of  ^^i^^-^'^'P 
 that  great  attribute  of  his,  his  knowing  all  *-^* 
 things,  and  is  furely  a  great  diflionouring  of 
 him,  it  being,  even  amongft  men,  accounted 
 one  of  the  greateft  difgraces,  to  account  a 
 man  fit  to  have  cheats  put  upon  him  :  Yet 
 even  fo  we  deal  with  God,  if  we  venture  to 
 forfsvcar  upon  a  hope  that  God  difcerns  it  not. 
 But  the  other  is  yet  worfe ;  for  the  fuppofing 
 him  willing  to  countenance  our  lyes,  is  the 
 making  him  a  party  in  them  ;  and  is  not  only 
 the  making  him  no  God  (it  being  impoilible 
 that  God  Ihould  either  lye  himlHf,  or  ap- 
 prove it  in  another)  but  is  the  making  him 
 like  the  very  Devil.-  For  he  it  is  that  is  a  lyar, 
 and  the  father  of  it,  John  Yin.  44.  And  furely 
 I  need  npt  fay  more  to  prove  that  this  is  the 
 higheft  degree  of  diflionouring  God's  name. 
 
 5.  But  if  any  yet  doubt  the  heinoufnefs  oi"'^'^^  P'^' 
 this  fin,  let  him  but  confider  what  God  him-^i^^"^^ 
 fdf  lays  of  it  in  the  third  Commandment,where 
 he  Iblemnly  profeflTes,  He  will  not  hold  htm 
 gu'iltlejs  that  taketh  his  name  In  -vain.    And  , 
 fure,  the  adding  that  to  this  Commandment, 
 and  none  of  the  reft,  is  the  marking  this  out 
 for  a  moit  heinous  guilt.     And  if  you  look 
 into  Zech.  v.  you  will  there  find  the  punifli- 
 ment  is  anf\verable,   even  to  the  utter  de- 
 ftrudion  not  only  of  the  man,  but  his  houle 
 •  alio.     Therefore  it  concerns  all  men,  as  they 
 love  either  their  temporal  or  eternal  welfare, 
 to  keep  them  mOil  ftridly  from  this  fin. 
 
 H4  But 
 
I04  Ctig  ^it)o!e  Dutp  ot  ®an> 
 
 g)un5ap       But  befides  this  of  forfvvearing,  1  told  you 
 ^^*    there  was  another  fort  of  Oaths  by  whichGod's 
 name  is  dilhonoured  :  Thofe  are  the  vain  and 
 r^/wO^/^i  light  Oaths,  fuch  as  are  fo  ufual  in  our  com- 
 mon difcourfe,  and  are  exprefly  forbidden  by 
 Chrift,  Mat.  v.  34.  Buf  IfayuntoyoUy  Swear 
 mt  at  all^  neither  by  Hea^ueUy  for  it  is  God's 
 throne'^  nor  by  the  earthy  for  it  his  foot fi  00 1: 
 Where  you  fee  we  are  not  allowed  to  fwear 
 even  by  mere  creatures,  becaufe  of  the  rela- 
 tion they  have  to  God.  How  great  a  wicked- 
 ness is  it  then  to  profane  his  Holy  Name  by 
 rafh  and  vain  Oaths  ?  This  is  a  fm  that  is  (by 
 I  know  not  what  charm  of  Satan's)  grown  in- 
 to a  fafhion  among  us;  and  now  its  being  fo, 
 draws  daily  more  men  into  it.     But  it  is  to 
 be  remember'd,   that  when  we  fh^il  appear 
 before  God's  judgment  feat,    to  anlwer  for 
 thofe  profanations  of  his  name,  it  will  be  no 
 cxcufe  to  fay,  It  was  the  fafhion  to  do  fo  ;  it 
 will  rather  be  an  increafe  of  our  guilt,  that 
 we  have  by  our  own  practice  helped  to  con- 
 firm that  wicked  cuftom,  which  we  ought  to 
 have  beat  down  and  difcountenanced. 
 The  Sin  of      6.  And  fure,   whatever  this  profane  age 
 them.        thinks  of  it,  this  is  a  fin  of  a  very  high  na- 
 ture :  For,  befides  that  it  is  a  dircft  breach  of 
 the  precept  of  Chrift,  it  fhews,  firft,  a  very 
 mean  and  low  efteem  of  God,  Every  Oath  we 
 fwear,  is  the  appealing  to  God  to  judge  the 
 truth  of  what  we  fpeak  ;  and  therefore,  being 
 gf  fuch  greatnefs  aqd  majefty,  requires  that 
 
Of  Oaths ^  Kc.  1 05 
 
 the  matter  concerning  which  we  thus  appeal  ^uno^P 
 to  him,  fhould  be  of  great  weight  and  mo-  ^^ ' 
 ment,  fbmewhat  wherein  either  his  own  glo- 
 ry, or  fbme  confiderable  good  of  man  is  con- 
 cerned. But  when  wc  fwear  in  common  diC. 
 courfe,  it  is  far  otherwife ;  and  the  triflingeft 
 or  lighteft  thing  ferves  for  the  matter  of  an 
 Oath:  Nay,  often  men  fwear  to  fuch  vain 
 and  foolifh  things,  as  a  confidering  perfon 
 would  be  alhamed  barely  to  fpeak.  And  is 
 it  not  a  great  defpifing  of  God,  to  call  him 
 folemnly  to  judge  in  fuch  childilh,  fuch 
 wretched  matters  ?  God  is  the  great  king  of 
 the  world  :  Now  though  a  King  be  to  be  re- 
 forted  unto  in  weighty  cafes,  yet  fure  he 
 would  think  himfelf  much  defpifed,if  he  fhould 
 be  called  to  judge  between  boys  at  their 
 childifh  games :  And,  God  knows,  many 
 things,  whereto  we  frequently  fwear,  are  not 
 of  greater  weight,  and  therefore  are  a  fign 
 that  we  do  not  rightly  efteem  of  God. 
 
 7.  Secondly,  This  common  fwearing  is  ^^hey  had 
 fin  which  leads  diredly  to  the  former  of  for-^"  Perjury. 
 fwearing  :  For  he  that  by  the  ufe  of  fwearing 
 hath  made  Oaths  fo  familiar  to  him,  will  be 
 likely  to  take  the  dreadfuUeft  Oath  without 
 much  confideration.  For  how  Ihall  he  that 
 fwears  hourly,  look  upon  an  Oath  with  any 
 reverence?  And  he  that  doth  not,  it  is  his 
 chance,  not  his  care,  that  is  to  be  thanked, 
 if  he  keep  from  Perjury.  Nay,  farther,  he 
 that  fwears  commonly,  is  not  only  prepared 
 
 to 
 
io6  C[}e  m\)Qlt  Dutp  of  rgan. 
 
 ^ttiiDa^  to  forfvvear  when  a  folemn  Oath  is  tendered 
 *  *^*  him,  bat  in  all  probability  doesaclnally  for- 
 fwear  him felf  often  in  thele  liiddener  Oaths  : 
 For,  fuppofing  them  to  come  from  a  man 
 e'er  he  is  aware  (which  is  the  bed  can  be  faid 
 of  them)  what  afTurance  can  any  man  have, 
 who  fwears  e'er  he  is  aware,  that  he  fhall  not 
 lye  fo  too  ?  And  if  he  doth  both  together, 
 he  mufl:  neceflarily  be  forlworn.  But  he' that 
 obferves  your  common  fwearers,  will  be  put 
 pait  doubt,  that  they  are  often  iorfworn. 
 For  they  ufualiy  fwear  indifferently  to  things 
 true  or  falfe,  doubtful  or  certain :  And  I 
 doubt  not,  but  if  men,  who  are  guilty  of 
 this  fin,  would  but  impartially  examine  their 
 own  pradice,  their  hearts  would  fecond  me 
 in  this  obfcTvation. 
 KoTemp.  8.  Thirdly,  This  is  a  fin  to  which  there  is 
 Item^"  "^  temptation,  there  is  nothing  either  of  plea- 
 fure  or  profit  got  by  it ;  moft  other  fins  offer 
 us  fbmewhat  either  of  the  one  or  the  other, 
 but  this  is  utterly  empty  of  both.  So  that  in 
 this  fin  the  Devil  does  not  play  the  merchant 
 for  our  fouls,  as  in  others  he  does  •  he  doth 
 not  fo  much  as  cheapen  them,  but  we  give 
 them  freely  into  his  hands,  without  any  thing 
 in  exchange.  There  feems  to  be  but  one  thing 
 poflible  for  men  to  hope  to  gain  by  it,  and  that 
 is,  to  be  believed  in  what  they  fay,  when  they 
 thus  bind  it  ])y  an  Oath.  But  this  alfo  they 
 conftantly  fail  of,  for  there  are  none  fo  little 
 believed  as  the  common  fwearers.    And  good 
 
 reaion ; 
 
Of  Oaths,  &:c,  i  07 
 
 Tealbn  :^  for  he  that  makes  no  confcience  thus  Si'unLi.ii> 
 to  Drofane  God's  name,  v/hy  {hall  any  man  be-  ■*■  • 
 licve  he  makes  any  ot  lying  ^  Nay,  their  for- 
 wardnefs  to  confirm  every  the  flighteft  thing 
 by  an  Oath,  rather  gives  jealoufy  that  they 
 have  fome  inward  guilt  of  falfenefs,  for  which 
 that  Oath  muft  be  the  cloak.  And  thus  you 
 fee  in  how  little  ftead  it  ftands  them,  even  to 
 this  only  purpofe,  for  which  they  can  pretend 
 it  ufeful ;  and  to  any  other  advantage  it  makes 
 not  theleaft  claim,  and  therefore  is  a  fin  with- 
 out Temptation,  and  confequently  without 
 excufe:  For  it  Ihews  the  greateft  contempt, 
 nay,  unkindnefs  to  God, ,  when  we  will  pro- 
 voke him  thus,  without  any  thing  to  tempt 
 us  to  it.  And  therefore  though  the  comm.on- 
 nefs  of  this  fin  hath  made  it  pafs  but  for  a 
 imall  one,  yet  it  is  very  far  from  being  fo, 
 either  in  itfelf,  or  in  God's  account. 
 
 ^.  Let  all  therefore,  who  are  not  yet  fallen  AVjTT/y  of 
 into  the  cuftom  of  this  fin,  be  moft  careful '?^/-«"''? 
 never  to  yield  to  the  leaft  beginnings  of  it  >J'''^"^^^^'"' 
 and  for  thoie  who  are  fo  miferable,  as  to  be 
 already  enfnared  in  it,  let  them  immediately, 
 as  they  tender  their  fouls,  get  out  of  it.  And 
 let  no  man  plead  the  hardnefs  of  leaving  an 
 old  cuflom,  as  aii  excuie  for  his  continuing 
 in  it,  but  rather,  the  longer  he  hath  been  in 
 fo  much  the  more  ha!le  let  him  mike  out 
 of  it,  as  thinking  it  too  too  much,  that  he 
 hath  fo  long  gone  on  in  fo  great  a  fin.  And  if 
 the  length  of  the  cuftom  have  increafed  the 
 *  ^  difiiculty 
 
to8  COe  m\)Qlz  Dutp  of  mn, 
 
 ^HDap  difficulty  of  leaving  it,  that  is  in  all  reafon  to 
 
 1^»    make  him  fet  immediately  to  the  calling  it 
 
 off,  left  that  difficulty  at  laft  grow  to  an  im- 
 
 pollibility :  And  the  harder  he  finds  it  at 
 
 the  prefent,  lb  much  the  more  diligent  and 
 
 j/^^^^yj,^  watchful  he  muft  be  in  the  ufe  of  all  thofe 
 
 it.  means,  whicvh  may  tend  to  the  overcoming 
 
 that  finful  habit ;  fome  few  of  thole  means 
 
 it  will  not  be  amifs  here  to  mention. 
 
 10.  Firft,  Let  him  pofTefs  his  mind  fully 
 Senfeofthe^^'^^^  heinoufncfs  of  the  fin,  and  not  to  mea- 
 Cutit  and  furc  it  Only  according  to  the  common  rate  of 
 Danger.  ^^^  world  *.  And  when  he  is  fully  perfuaded 
 of  the  Guilt,  then  let  him  add  to  that  the 
 confideration  of  the  Danger  ^  as,  that  it  puts 
 him  out  of  God's  favour  at  the  prefent,  and 
 will,  if  he  continue  in  it,  caft  him  into  Hell  for 
 ever.  And  fure,  if  this  were  but  throughly 
 laid  to  heart,  it  would  reftrain  this  fin.  For  I 
 would  ask  a  man,  that  pretends  impoffibijity 
 of  leaving  the  cuftom.  Whether,  if  he  were 
 fure  he  fhould  be  hanged  the  next  Oath  he 
 fwore,  the  fear  of  it  would  not  keep  him 
 from  fwearing  ?  I  can  fcarce  believe  any  man 
 in  his  wits  fo  little  Mafter  of  himfelf,  but  it 
 would.  And  then  furely  damning  is  lb  much 
 worle  than  hanging,  that,  in  all  reafon,  the 
 fear  of  that  ought  to  be  a  much  greater  re- 
 ftrainr.  The  doubt  is,  men  do  either  not  hear- 
 tily believe  that  this  fin  will  damn  them,  or 
 if  they  do,  they  look  on  it  as  a  thing  a  great 
 way  olF,  and  fo  are  not  much  moved  with 
 
 it; 
 
Of  Oaths ^  &Cc.  105^ 
 
 it ;  but  both  thefe  arc  very  unreafonable.  ^HinDaj? 
 For  the  firft,  it  is  certain  that  every  one  ^*' 
 that  continues  wilfully  in  any  fin,  is  fo  long 
 in  a  ftate  of  damnation  ^  and  therefore  this 
 being  fo  continued  in,  muft  certainly  put  a 
 man  in  that  condition.  For  the  iecond,  it  is 
 very  poffible  he  may  be  deceived  in  think- 
 ing it  fo  far  off;  for  how  knows  any  man 
 that  he  fhall  not  be  ftruck  dead  with  an  Oath 
 in  his  mouth  ?  Or,  if  he  were  fure  not  to  be 
 fo,  yet  eternal  damnation  is  furely  to  be 
 dreaded  above  all  things,  be  it  at  what  di- 
 iiance  foever. 
 
 11.  A  fecond  means  is  to  be  exactly  txw^Tntthm 
 in  all  thou  fpeakeft,  that  all  men  may  h^.(i^^^'»i' 
 iieve  thee  on  thy  bare  word ;  and  then  thou 
 
 wilt  never  have  occafion  to  confirm  it  by  an 
 Oath,  to  make  it  more  credible,  which  is  the 
 only  colour  or  reafon  can  at  any  time  be  pre- 
 tended for  fwearing. 
 
 12.  Thirdly,  Obferve  w^hat  it  is  that  mo'^Forfahng 
 betrays  thee  to  this  fin,  whether  drink,  or  an-  *p  ^'='^^' 
 ger,  or  the  company  and  example  of  others, 
 
 or  whatever  elfe  :  and  then,  if  ever  thou 
 mean  to  forfake  the  fin,  forfake  thofe  Occa- 
 fions  of  it. 
 
 13.  Fourthly,  Endeavour  to  poflefs  t\\^  Reverence 
 heart  with  a  continual  reverence  of  God ;  and?/^^''^- 
 if  that  once  grow  into  a  cuftom  with  thee, 
 
 it  will  quickly  turn  out  that  contrary  one  of 
 profaning.    Ufe  and  accuftom  thyfelf  there- 
 fore to  this  Reverence  of  God,  and  particu- 
 larly 
 
J  io  '^DC  (ILiDoU  Durp  of  vinUl 
 
 giunoijp  larly  to  fuch  a  reipect  to  his  name,  as,  if  it 
 ■*- *^'  be  poilibie,  never  to  mention  it  without  fome 
 lifting  up  of  thy  heart  to  him  Even  in  thy 
 ordinary  difcourfe,  whenever  thou  takeft  his 
 name  into  thy  mouth,  let  it  be  an  occafion 
 of  railing  up  thy  thoughts  to  him  5  but  by  no 
 means  permit  thyfclf  to  ufe  it  in  idle  by- 
 words, or  the  like.  If  thou  doft  accuftom 
 thyfelf  to  pay  this  Reverence  to  the  bare 
 mention  of  his  name,  it  will  be  an  eKcellent 
 fence  againfi:  the  proianing  it  in  oaths, 
 iratciofuh  14.  A  fifth  means  is  a  diligent  and  conftant 
 Watch  over  thyfelf,  that  thou  thus  oifend 
 not  with  thy  tonguey  without  which  all  the 
 former  will  come  to  nothing.  And  the  laffc 
 Prayer,  nieans  is  Prayer,  which  mult  be  added  to  all 
 thy  endeavours  ;  therefore  pray  earneftly,  that 
 God  will  enable  thee  to  overcome  this  wicked 
 cullom  ^  fay  with  the  Pfalmift,  Set  a  watch^ 
 O  Lord^  O'uer  my  mouthy  and  keep  the  door 
 of  my  lips ;  and  if  thou  doft  fincerely  fet 
 thyfelf  to  the  ufe  of  means  for  it,  thou  mayft 
 be  alTured,  God  will  not  be  wanting  in  his 
 affiftance,  I  have  been  the  longer  on  this, 
 becaufe  it  is  fo  reigning  a  fin.  God  in  his 
 mercy  give  all  that  are  guilty  of  it,  a  true 
 fight  of  the  heinoufnefs  of  it ! 
 irhaiitis  *i-  ^y  thefe  feveral  ways  of  difhonouring 
 to  honour  God's  Name,  you  may  underftand  what  is  the 
 ^^'^  duty  of  honouring  it,  "jisa.  a  fi:ri£t  abftaining 
 from  every  one  of  theie,  and  that  abltinence 
 founded  on  an  awful  refpe^l  and  reverence  to 
 
 that 
 
The  Duty  of  Grayer ^  ^c.  1 1 1 
 
 that  Sacred  Name,  which  is  great,  wonder-  ^^"'li^ap 
 fill,  and  holy,  'PfaL  xcix.  3.  I  have  now  paf-     ^* 
 fed  through   the   feveral   branches   of  that 
 great  duty  of  Honouring  of  God. 
 
 S  U  N  D  A  Y    V. 
 
 Of  JVorfhip  due  to  God's  Name.  OfTrayer^ 
 and  'its  feveral  farts.  OfpiblkkTrayers 
 in  the  Churchy  in  the  Family.  Ofpri-vate 
 Trayer.  Of  Repent ance^^c-  Of  Fafting. 
 
 Sed.  i.TT^  H  E  eighth  Duty  we  owe  toi^r^yji;^ 
 ®       God  is  WORSHIP:  This 
 
 is  that  great  Duty  by  which 
 efpecialiy  we  acknowledge  his  Godhead,Wor- 
 Ihip  being  proper  only  to  God  ;  and  there- 
 fore it  is  to  be  looked  on  as  a  moft  weighty 
 Duty.  This  is  to  be  performed,  firft,  by  our 
 fouls ;  fecondly,  by  our  bodies.  The  fouFs 
 part  is  praying.  Now  Prayer  is  a  fpeaking  p^^,,^^^  ^^^ 
 to  God,  and  there  are  divers  parts  of  iM^Parts. 
 according  to  the  different  things  about  which 
 we  fpeak. 
 
 2.  As  firft.  There  is  Confeffion,  that  is,  Cor-jeffon. 
 the  acknowledging  our  fins  to  God.  And  this  ' 
 may  be  either  general  or  particular.  The  ge^" 
 neral  is,  when  we  only  confefs  in  grois,  that 
 we  arc  finful:  The  particular,  when  we  men- 
 tion tlie  feveral  Ibrts  and  a6l:s  of  our  fins.  The 
 former  is  necelTary  to  be  always  a  part  of  our 
 
 lolcnirj 
 
112 €l)e  mMz  Dutp  of  e^an. 
 
 ^imoap  lolemn  prayers^  whether  publick  or  private. 
 *  •  The  latter  is  proper  for  private  Prayer^  and 
 there  the  oftner  it  is  ufed,  the  better  ;  yea, 
 even  in  our  daily  private  Prayer  it  will  be  fit 
 conftantly  to  remember  fome  of  our  greateft 
 and  fouleft  fins,  though  never  fo  long  fince 
 pall ;  for  fuch  we  fhould  never  think  fuffi- 
 ciently  confeifed  and  bewailed.  And  this  be- 
 wailing muft  always  go  along  with  ConfeC- 
 lion  :  We  muft  be  heartily  forry  for  the  fins 
 we  confefs,  and  from  bur  fouls  acknowledge 
 our  own  great  unworthinefs  in  having  com- 
 mitted them.  For  our  Confeffion  is  not  intend- 
 ed to  inftruct  God,  who  knows  our  fins  much 
 better  than  ourfelves  do,  but  it  is  to  humble 
 ourfelves ;  and  therefore  we  muft  not  think 
 to  have  confeft  aright,  till  that  be  done. 
 
 PetitipTt.  3*  The  fecond  part  of  Prayer  is  Petition  ; 
 that  is,  the  begging  of  God  whatfoever  we 
 want,  either  for  our  Souls,   or  Bodies.    For 
 
 For^  our  our  Souls,  we  muft  firft  beg  pardon  of  fins,  and 
 that  for  the  fake  of  Jelus  Chrift,  who  fhed 
 his  blood  to  obtain  it.  Then  we  muft  alfo 
 beg  the  grace  and  affiftance  of  God's  Spirit 
 to  enable  us  to  forfake  our  fins,  and  to  walk 
 in  obedience  to  him.  And  herein  it  will  be 
 needful  particularly  to  beg  all  the  feveral  vir- 
 tues, as  faith,  love,  zeal,  purity,  repentance, 
 and  the  like ;  but  efpecially  thofe  wihich  thou 
 moft  wanteft :  And  therefore  obferve  what 
 thy  wants  are ;  and  if  thou  beeft  proud,  be 
 moft  inftant  in  praying  for  humility  j  if  luft- 
 
 fuL 
 
 Souls. 
 
7he  Duty  of  Trayer^  5Cc.  1 1 3 
 
 ful,  for  Chaftity  and  lb   for  all  other  grace?,  S>iinpa? 
 according  as  thou  lindeft  thy  needs.     And  in      ^  • 
 all   things  that  concern  thy   foul,    be  veiy 
 earneft    and  importunate  ;    take   no    denial 
 from  God,  nor  give  over,  though  thou   do 
 not  prefently  obtain  what  thou  fueft  for.  But 
 if  thou  haft  never  fo  long  prayed  for  a  grace, 
 and  yet  findcft  it  not,  do  not  grow  weary  of 
 Praying,  but  rather  learch  what  the  caufe 
 may  be,  which  makes  thy  prayers  fo  inef- 
 fedual ;  fee  if  thou  do  not  thy  Iclf  hinder 
 them:  Perhaps  thou   pray  eft  to  God  to  en- 
 nable  thee  to  conquer  fome  fin,  and  yet  never 
 goeft  about  to  fight  aga'inft  it,  never  makeft 
 any  refiftance,  but  yieldeft  to  it  as  often  as 
 it  comes,  nay  putteft  thyfelf  in   its  way,  in 
 the  road  of  all  temptations.     If  it  be  thus, 
 no  wonder,  though  thy  prayers  avail  not, 
 for  thou  wilt   not  let  them.     Therefore  a- 
 mend  this,  and  fet  to  the  doing  of  thy  part 
 fincerely,  and  then  thou  needeft  not  fear  but 
 God  will  do  his. 
 
 4.  Secondly,  we  are  to  petition  alfo  for^^'^'^^* 
 our  Bodies  ^  that  is,  we  are  to  ask  of  God 
 fuch  neceffaries  of  life,  as  are  needful  for  us 
 while  we  live  here ;  but  tlieie  only  in  fuch  a 
 degree  and  meafure,  as  his  wifdom  fees  beil 
 for  us :  We  muft  not  prefume  to  be  our  own 
 carvers,  and  pray  for  all  that  wealth,  or 
 greatnefs,  which  our  own  vain  hearts  may 
 perhaps  defire*,  but  only  for  fuch  a  condition, 
 in  refped  of  outward  things,  as  he  fees  may 
 I  moft 
 
114  ^Oe  mt)olt  Dutp  of  e^an. 
 
 ^u.'inap  moil  tend  to  thole  great  ends  of  our  living 
 ^*     here,  the  glorifying  him,  and   the  laying  of 
 our  own  fouls. 
 
 Depreea-       i-  A  third  part  of  prayer  is  Deprecation^ 
 
 tio.i.  that  is,  when  we  pray  to  God  to  turn  away 
 fome  evil  from  us.  Now  the  evil  may  be 
 either  the  evil  of  Sin,  or  the  evil  of  punifh- 
 ment.     The  evil  of  Sin  is  that  we  are  efpe- 
 
 Q^  o^,  cially  to  pray  againft,  moft  earneftiy  begging 
 of  God,  that  he  will,  by  the  power  ot  his 
 grace,  prefer  ve  us  from  ialling  into  biin.  And 
 whatever  fins  they  are,  to  which  thou  know- 
 eft  thy  felf  moft  inclined,  there  be  particu- 
 larly earneft  with  Gfod  to  preferve  thee  Irom 
 them.  This  is  to  be  done  daily,  but  then 
 more  efpecially,  when  we  are  under  any  pre- 
 fent  temptation,  and  in  danger  of  falling  into 
 any  fin:  In  which  cafe  we  have  realbn  to  cry 
 out  as  St.  Teter  did,  when  he  found  himfclf 
 finking,  Save^  Lord^  or  I prifh  ;  humbly  be- 
 leeching  him  either  to  withdraw  the  tempta- 
 tion, or  ftrengthen  us  to  withftand  it  j  nei- 
 ther of  which  we  can  do  for  ourfeives. 
 6,    Secondly,    We  are   likewife  to  pray 
 
 ment  '  ^^S^i^ft  the  cvil  of  punifhment,  but  principal- 
 ly againft  fpiritual  punilhments,  as  ihe  an- 
 ger of  God,  the  withdrawing  of  his  Grace, 
 and  eternal  damnation  :  Againft  thefe  we  can 
 never  pray  with  too  much  earneftnefs.  But 
 we  may  alfo  pray  againft  temporal  punilh- 
 ments, that  is,  any  outward  aftliclion,  but 
 this  with  fubmiflion  to  God's  Will,  according 
 
 to 
 
The  Duty  of  ^^rayer^  ^c.  1 15 
 
 to  the  example  of  Chrift,  Matt,  xxvi.  3^.  ^wniiap 
 .  Not  as  I  w'lll^  but  as  thou  wilt.  *^* 
 
 7.  A  fourth  part  of  Prayer  is  IntercelTion,  ^„,,,,,^,, 
 that  is,  praying  for  others.     This  in  general 
 
 we  are  to  do  for  all  mankind,  as  well  Gran- 
 gers as  acquaintance,  but  more  particularly 
 thofe  to  whom  we  have  any  fpecial  relation, 
 cither  publick,  as  our  governors  both  in 
 Church  and  State ;  or  private,  as  parents, 
 husbands,  wife,  children,  friends,  ^c.  We 
 are  alfo  to  pray  for  all  that  are  in  afiiiQion, 
 and  fuch  particular  perlons  as  we  difcern  ei^  ^ 
 pecially  to  be  fo :  Yea,  we  are  to  pray  for  tholb 
 that  have  done  us  injury,  thofe  that  deffite^ 
 fully  ufe  and  ferfecute  us-^  for  it  is  cxprcfly 
 the  command  of  Chrift,  Matt.  v.  44.  and  that 
 whereof  he  hath  llkewife  ^iven  us  the  hiph- 
 eft  example,  in  praying  even  for  his  very  cru- 
 cifiers,  Luke  xxiii.  34.  Father,  forgive  the?n. 
 For  all  thefe  forts  of  perlons  wc  are  to  pray, 
 and  that  for  the  very  fame  good  things  we 
 beg  of  God  for  ourfelves,  that  God  vvould 
 give  them,  in  their  feveral  places  and  callings, 
 all  fpiritual  and  temporal  bleffings,  which  he 
 fees  wariting  to  them,  and  turn  away  from 
 them  all  evil,  whether  of  fin  or  puniihment. 
 
 8.  The  fifth  part  of  Prayer  is  Thankfgi-  ji^^^;,^^ 
 ving,  that  is,  the  praifing  and   blefling  God  ving, 
 for  all  his  mercies,  whether  to  our  own  per- 
 
 fbns,   and  thofe  that  immediately  relate  to 
 
 us,  or  to  the  Church  and  Nation,  whereof  v/e 
 
 are  members,  or  yet  more  general  to  all  man- 
 
 1  2  kind; 
 
II 6'  Qi\)t  CHDcle  Dutp  of  i^an. 
 
 ;£;tiaDai'  kind  •  and  ihis  for  all  his  Mercies  both  Spiri- 
 ^'  tual  and  Temporal.  In  the  Spiritual,  iirft, 
 for  thofe  wherein  we  are  all  in  common  con- 
 cerned, as  the  giving  of  his  Son,  the  fending 
 of  his  Spirit,  and  all  thofe  means  he  hath  ufed 
 to  bring  linfnl  men  unto  himfelf.  Then,  fe- 
 condly,  for  thofe  mercies  we  have  in  oar 
 own  particulars  received;  fuch  are,  the  ha- 
 ving been  born  within  the  pale  of  the  Church, 
 and  lb  brought  up  in  the  Chriftian  Religion, 
 by  which  we  have  been  partakers  of  thofe 
 precious  advantages  of  the  Word  and  Sacra- 
 ments, and  fo  have  had,  without  any  care 
 or  pains  of  ours,  the  means  of  eternal  Life 
 put  into  our  hands.  But  befides  thefe,  there 
 is  none  of  us  but  have  received  other  fpiri- 
 tual  mercies  from  God. 
 
 SpiriUi.ti       9'  -^^  ^^^y  God's  patience  and  long-fufFer- 
 
 Mercies.  ing.  Waiting  for  our  repentance,  and  not  cut- 
 ting us  off  in  our  fins :  Secondly,  his  calls 
 and  invitations  of  us  to  that  repentance,  not 
 only  outward,  in  the  miniftry  of  the  Word, 
 but  alfo  inward,  by  the  motions  of  his  Spirit. 
 But  then  if  thou  be  one  that  haft,  by  the  help 
 of  God's  grace,  been  wrought  upon  by  thefe 
 calls,  and  brought  from  a  profane  or  world- 
 ly, to  a  Chriftian  courfe  of  life,  thou  art 
 furely,  in  the  higheft  degree,  tied  to  magni- 
 fy and  praife  his  goodnefs,  as  having  received 
 from  him  the  greatcft  of  mercies. 
 
 Temporal  jq.  We  are  likewile  to  give  thanks  for 
 temporal  Bkftings,  whether  fuch  as  concern 
 
 the 
 
The  Duty  of  Traycr^  SCc.  1 17 
 
 the  publick,  as  the  prolperity  of  the  Church,  ^""^iig 
 or  Nation,  and  all  remarkable  deliverances  • 
 afforded  to  either;  or  elle  fuch  as  concern  our 
 particular;  fuch  are  all  the  good  things  of 
 this  life  which  we  enjoy,  as  health,  friends, 
 food,  raiment  and  the  like;  alfo  for  thofe 
 minuetly  prefervations,  whereby  we  are  by 
 God's  gracious  providence  kept  from  danger, 
 and  the  efpecial  deliverances  which  God  hath 
 given  us  in  the  time  of  greateft  perils.  It 
 will  be  impoflible  tofet  down  the  leveral  mer- 
 cies which  every  man  receives  from  God, 
 becaufe  they  differ  in  kind  and  degree  be- 
 tween one  man  and  another.  But  it  is  fure, 
 that  he  which  receives  leaft,  hath  yet  enough 
 to  imploy  his  whole  life  in  praifes  to  God, 
 And  it  will  be  very  fit  for  every  man  to  con- 
 fider  the  feveral  pafTages  of  his  life,  and  the 
 mercies  he  hath  in  each  received,  and  fo  to 
 gather  a  kind  of  lift  or  catalogue  of  them, 
 at  leaft  the  principal  of  them,  which  he  may 
 always  have  in  his  memory,  and  often  with 
 a  thankful  heart  repeat  before  God.  ^ 
 
 1 1.  Thefe  are  the  ieveral  parts  of  Prayer, />«y;v/i 
 and  all  of  them  to  be  ufed  both  pulickly  and  ^^^y^^  . 
 privately.     The  publick  ule  of  them  is  ^"^^^clulch. 
 that  in  the  Church,  where  all  meet  to  join 
 in  thofe  Prayers  wherein  they  are  in  common 
 concerned.     And  in  this  (where  the  Prayers 
 are  luch  as  they  ought  to  be)  we  ftiould  be 
 very  conftant,  there  being  an  efpecial  bleding 
 promifed  to  the  joint  requefts  of  the  faithful: 
 1  3  And 
 
i  ^imDaj'  And  he  that  without  a  necelTary  caufeabfents 
 »^»  himfelf  from  fuch  pubh'ck  prayers,  cuts  hini- 
 felf  off  from  the  Church,  which  hath  always 
 been  thought  fo  unhappy  a  thing,  that  it  is 
 thegreateil  punifhment  the  governors  of  the 
 Church  can  lay  upon  the  worft  offender ;  and 
 therefore  it  is  a  lirange  madncfs  for  men  to 
 inflid  it  upon  themfelves 
 In  the  Fa.  '  ^*  "^  f^cond  fort  of  publick  Prayer  is  that 
 tfiiiy.  in  a  Family,  where  all  that  are  members  of 
 it,  join  in  their  common  fupplications  •,  and 
 this  alfo  ought  to  be  very  carefully  attended 
 to,  firft,  by  the  Mafter  of  the  Family,  who  is 
 to  look  that  there  be  fuch  Prayers  j  it  being 
 as  much  his  part  thus  to  provide  for  the  fouls 
 of  his  children  and  fervants,  as  to  provide 
 food  for  their  bodies.  Therefore  there  is  none, 
 even  the  meaneft  honfholder,  but  ought  to 
 take  this  care.  If  either  himlelf,  or  any  of  his 
 P'amily  can  read,  he  may  ufe  fome  prayers 
 out  of  fome  good  book ;  if  it  be  the  Service- 
 Book  of  the  Church,  he  make  a  good  choice : 
 If  they  cannot  read,  it  will  then  be  necelTary 
 tliey  fhould  be  taught  without  book  fome 
 form  of  Prayer  which  they  may  ufe  in  the 
 Family ;  for  which  purpofe  again  fome  of  the 
 Prayers  of  the  Church  will  be  very  fit,  as 
 being  moit  eafy  for  their  memories,  by  rea- 
 fon  of  their  Ihortnefs,  and  yet  containing  a 
 great  deal  of  matter.  But  w'hat  choice  foever 
 they  make  of  Prayers,  let  them  be  fure  to 
 have  fome,  and  let  no  man,  that  profeffes 
 
 liimfelf 
 
Ths  Duty  of  Trayer^  t<ic,  1 1 9 
 
 himfelf  a  Chrlftian,  keep  fo  heatheniPn  a  Fa-  S>unD«ip 
 mily,  as  not  to  fee  God  be  daily  worihipped 
 in  it.  But  when  the  mailer  of  a  Family  hath 
 done  his  duty  in  thus  providing,  it  is  the  du- 
 ty of  every  member  of  it  to  make  ufe  of  that 
 proviGon,  by  being  conftant  and  diligent  at 
 thoie  Family  prayers. 
 
 1 3.  Private  or  fecret  Prayer  is  that  which  ^^'^''^^^ 
 is  ufed  by  a  man  alone  apart  from  all  others,   '^^^^''' 
 wherein  we  are  to  be  more  particular,  ac- 
 cording   to     our   particular   needs,   than  in 
 pulick  it  is  fit  to  be.     And  this  of  private 
 Prayer  is  a  duty  which  will  not  be  excufcd 
 
 by  the  performance  of  the  other  of  publick. 
 They  are  both  required,  and  one  muft  not 
 be  taken  in  exchange  for  the  other.  And 
 whoever  is  diligent  in  publick  prayers,  and 
 yet  negligent  in  private,  it  is  much  to  be 
 feared,  he  rather  feeks  to  approve  himfelf  to 
 men  than  to  God,  contrary  to  the  command 
 of  our  Saviour,  Matt,  vi.  who  enjoy ns  this 
 private  Prayer,  this  fraying  to  our  Father  in 
 fecret^  from  whom  alone  we  are  to  expe6t 
 our  reward,  and  not  from  the  vain  praifes  of 
 men. 
 
 14,  Now  this  duty  of  Prayer  is  to  be  often  P>-«v'^»-f 
 performed,  by  none  feldomer  than  evening''^  *'*^'^'" 
 and  morning,    it  being  mo  ft  neceflary  that 
 
 we  fhould  thus  begin  and  end  all  our  works 
 with  God;  and  that  not  onlyin  refpect  of  the 
 duty  we  owe  him,  but  alfo  in  refped  of  our 
 felves,  who  can  never  be  either  profperous,  or 
 I  4  lafe, 
 
lao  Cbe  ^^Qoie  Dutp  oi  Q9an> 
 
 ^HiDapfafe,    but  by  committing  ourfelves  to  him; 
 ^'     and  therefore  fhould  tremble  to  venture  on 
 the  perils  either  of  day  or  night,  without  his 
 liifeguard.    How  much  oftner  this  Duty  is  to 
 be  performed,  muft  be  judged  according  to 
 the  bufinefs  or  leifure  men  have :  Whpre  by 
 Bufinefs  I  mean,  not  fuch  bufinefs  as  men  un- 
 profitably  maketothemfelves;  but  thenecef- 
 fary  bufinefs  of  a  man's  calling,  which  with 
 fome,   will  not  afford  them  much  time  for 
 fet  and  folemn  Prayer.     But  even  thefe  men 
 may  often  in-a  day  lift  up  their  hearts  to  God 
 in  fome  ^fhort  Prayers,  even  whilft  they  are 
 at  their  work.     As  for  thofe  that  have  more 
 leifure,  they  are  in  all  reafon  to  beftow  more 
 time  upon  this  Duty.     And  let  no  man  that 
 can    find   time    to   beflovv  upon   his   vani- 
 ties, nay,  perhaps  his  fins,  fay  he  wants  lei- 
 fure for  Prayer;  biit  let  him  now  endeavour 
 to  redeem  what  he  hath  mifpent,  by  imploy- 
 ing  more  of  that  leifure  in  this  Duty  for 
 the  future:  And  furely,  if  we  did  but  rightly 
 qie  M'   weigh  how  much  it  is  our  own  Advantage 
 ofTayer.  ^^  perform  this  Duty,  we  fhould  think   it 
 wifdom  to  be  as  frequent  as  we  are  ordinarily 
 feldom  in  it. 
 fienour.         15.  For,  firft,  It  is  a  great  Honour  for  us, 
 poor  worms  of  the  earth,  to  be  allowed  to 
 fpeak  fo  freely  to  the  Majefty  of  Heaven.   If 
 a  king  fhould  but  vouchlafe  to  let  one  of  his 
 meaneft  fubjeds  talk  familiarly  and  freely 
 with  him,  it  would  be  looked  on  as  a  huge 
 
 Honour^ 
 
TJoe  Duty  of  Trayer,  ^c. i2i 
 
 Honoar  ^  that  man,  how  defpicable  icever  »>u«^':i^ 
 he  were  before,  would  then  be  the  envy  of  ^^ * 
 all  his  neighbours  ^  and  there  is  little  que- 
 ftion  he  would  be  willing  to  take  all  oppor- 
 tunities of  receiving  fo  great  a  grace.  But 
 alafs !  this  is  nothing  to  the  Honour  is  offered 
 us,  who  are  allowed,  nay,  invited  to  fpealc 
 to,  and  converfe  with  tne  King  of  kings ; 
 and  therefore  how  iorward  fhould  we  in  all 
 reafon  be  to  it  ? 
 
 1 6,  Secondly,  It  is  a  great  Benefit,  even^^^p^^,. 
 the  grcateft  that  can  be  imagined  ^  for  Prayer 
 is  the  Inftrument  of  fetching  down  all  good 
 things  to  us,  whether  fpiritual  or  temporal ; 
 no  Prayer  that  is  qualified  as  it  ought  to  be, 
 but  is  fure  to  bring  down  a  bleffing,  accord- 
 ing to  that  of  the  wife  man,  Ecclus,  xxxv.  1 7. 
 7 he  'Trayer  of  the  humble  fisrceth  the  clouds y 
 and  '■jn'tll  not  turn  away  till  the  higheft  regard 
 it.  You  would  think  him  a  happy  man,  that 
 had  one  certain  means  of  helping  him  to  what- 
 ever he  wanted,  though  it  were  to  coft  him 
 much  pains  and  labour :  Now  this  happy 
 man  thou  m.ay'il  be,  if  thou  wilt.  Prayer  is 
 the  never  failing  means  of  bringing  thee,  if 
 not  all  that  thou  thinkeft  thou  wantefl,  yet 
 all  that  indeed  thou  doft,  that  is,  all  that 
 God  fees  fit  for  thee.  And  therefore,  be  there 
 never  fo  much  wearinefs  to  thy  flefh  in  the 
 Duty,  yet,  confidering  in  what  continual 
 want  thou  ftandeft  of  fomething  or  other  from 
 God,  it  is  a  madnefs  to  let  that  uneafmefs 
 
 dilhearten 
 
122  €tje  mWt  Durp  of  ®an. 
 
 &uaDdg  dilhearten  thee,  and  keep  thee   from  this  fo 
 
 ^*     fure  means  of  fupplying  thy  wants. 
 Plea/ant'       *  7'  ^^^y  ^^  the  third  place,  this  duty  is  in 
 nc/s.         itfelf  fo  far  from  being  uneafy,  that  it  is  very 
 pleafant.     God  is  the  Fountain  of  happinefs, 
 and  at  his  right  hand  are  fleafnres  for  ever- 
 more j  Plal.  xvi.  1 1,  And  therefore  the  nearer 
 we  draw  to  him,  the  happier  we  muft  needs 
 be,  the  very  joys  of  Heaven  arifmg  from  oar 
 nearnefs  to  God.     Now  in  this  life  we  have 
 no  way  of  drawing  fonear  to  him,  as  by  this 
 of  Prayer;  and    therefore  furely  it  is  that 
 which  in  it  felf  is  apt  to  afford  abundance  of 
 delight  and  pleafure;  if  it  feera  otherwife  to 
 us,  it  is  from  fome  diftemper  of  our  own 
 hearts,  which,  like  a  fick  palate,  cannot  relifh 
 the  moft  pleafant  meat.     Prayer  is  a  pleafant 
 CarnaiHv  ^^^Yt  ^^^  *^  ^^  withal  a  fpiritual  one:  and 
 onerenfon  therefore  if  thy  heart  be  carnal,  if  that  be  fct 
 of  it  feem-  either  on  the  contrary  pleafures  of  the  flefh, 
 '^ife.  "''  ^^  drofs  of  the  world,  no  marvel  then  if  thou 
 tafte  no  pleafantnefs  in  it;  if,  like  the  Jfrae^ 
 liteSy  thou  defpife  Manna,  whilfl:  thou  longeft 
 after  the  flefh-pots  of  Egypt.     Therefore,  if 
 thou  find  a  wearinefs  in  this  duty,  fufpecl  thy 
 *   felf,  purge  and  refine  thy  heart  from  the  love 
 of  all  fin,  and  endeavour  to  put  it  into  a  hea- 
 venly and  fpiritual  frame,  and  then  thou  wilt 
 find  this  no  unpleafant  exercife,  but  full  of 
 delight   and  fatisfadion.     In  the  mean  time 
 complain  not  of  the  hardnefs  of  the  duty,  but 
 of  the  untowardnefs  of  thy  own  heart. 
 
 1 8.  But 
 
The  Duty  of  Trayer,  (^c,  123 
 
 18.  Bat  there  may  alfo  be  another  reafon  ^unoap 
 of  its  feeming  unpleaiant  to  us,  and  that  is      *^' 
 Want  of  Ufe.     You  know  there  are  many   j^.  ^   ^ 
 things  which  feem  iineafy  at  the  iirft  triaX^ u/eamther. 
 which  yet,  after  we  are  accuftomed  to  them, 
 feem  very  delightful;  and  if  this  be  thy  cafe, 
 then  thou  knoweft  a  ready  cure,  viz.  to  ule 
 it  oftner ;  and  fo  this  consideration  naturally 
 in  forces  the  exhortation  of  being  frequent  in 
 this  duty. 
 
 I  p.  But  we  are  not  only  to  confider  how  ^<' ^^^ '"'• 
 often,  but  how   well  we  perform  it.     ^owZui""' 
 to  do  it  well,  we  are  to   refped,  firft,  the 
 matter  of  our  Prayers^  to  look  that  we  ask 
 nothing  that  is  unlawful,  as   revenge  upon 
 our  enemies,  or  the  like:  Secondly,  the  man- 
 ner, and  that  muft  be  firft,  in  Faith ;  we  muft ^'^.^^f  ''^ 
 believe,  that  if  we  ask  as  we  ought,  God 
 will  either  give  us  the  thing  we  ask  for,  or 
 elfe  fbmething  which  he  fees  better  for  us : 
 And  then,  fecondly,  in  Humility  ;  we  mult ,  „    . 
 acknowledgc  ourielves   utterly  unworthy  01 /;/.^. 
 any  of  thofe  good  things  we   beg  for,  and 
 therefore  fue  for  them  only  for  Chrlft's  fake  '•  u^^.^j,  jt. 
 Thirdly,  with  Attention;  wemuftmind  what/ewfw«. 
 we  are  about,  and  not  fuffer  ourfelves  to  be 
 carried  away  to  the  thought  of  other  things. 
 I  told  you  at  the  firft,  that  Prayer  was  the 
 bufinefs  of  the  foul,  but  if  our  minds  be 
 wandering,  it  is  the  work  only  of  the  tongue 
 and  lips,  which  makes  it  in  God's  account  no 
 better  than  yain  babling,  and  fo  will  never 
 
 bring 
 
1^4  €t)c  OTlJolc  Durp  of  ®an. 
 
 gjunoap  bring  a  bleffing  on  us,  Nay,  as  Jacob  laid  to 
 V.  his  mother,  Gen.  xxvii.  1 2.  it  will  be  more 
 likely  to  bring  a  curfe  on  us,  than  a  blefling; 
 for  it  is  a  profaning  one  of  the  mod  folemn 
 parts  of  God's  fervice;  it  is  a  piece  of  hypo- 
 crify,  the  drawingnear  to  htm  with  our  lifSy 
 when  our  he^wts  are  far  from  hm^  and  a  great 
 flighting  and  defpifing  that  dreadful  Majefty 
 we  come  before-  and  as  to  ourfelves,  it  is  a 
 moft  ridiculous  tolly,  that  we,  who  come  to 
 God  upon  fuch  weighty  Errands,  as  are  all 
 the  concernments  of  our  fouls  and  bodies, 
 fhould  in  the  midft  forget  our  bufmefs,  and 
 purlue  every  the  lighteft  thing  that  either 
 our  own  vain  fancies,  or  the  Devil,  whofe  bu- 
 finefs  it  is  here  to  hinder  us,  can  offer  to  us. 
 It  is  juft  as  if  a  malefador,  that  comes  to  fue 
 for  his  life  to  the  king,  ihould,  in  the  midll: 
 of  his  fupplication,happen  to  efpy  a  butterfly, 
 and  then  Ihould  leave  his  fuit,  and  run  a  chace 
 after  that  butterfly :  Would  you  not  think 
 it  pity  a  pardon  ihould  be  caft  away  upon  fo 
 wretchlefs  a  creature  ?  and  fure  it  will  be  as 
 unreafonable  to  exped  that  God  fhould  at- 
 tend and  grant  thole  fuits  of  ours,  which  we 
 do  not  at  all  confider  ourfelves. 
 
 20.  This  wandring  in  Prayer  is  a  thing 
 we  are  much  concerned  to  arm  ourfelves  a- 
 n^anlring.  galnft^  it  being  that  to  which  we  are  natu- 
 Conftdera-  rally  wocdcrfull  prone.  To  that  end  it  will 
 ^'V^,^    be  necelTary,  firft,  to  poflefs  our  hearts,  at  our 
 
 Gods  Ma-  .  -^ '  '         .  ,      ,  r      c  ^u    .. 
 
 jejfj.        coming  to  prayers,  with  the  greatnels  01  that 
 
 *  Majefty 
 
The  Duty  of  Trayer^  ^c. 
 
 12 
 
 Majefty  we  are  to  approach,  that  lb  we  'may  -^i'^'nuai* 
 dread  to  be  vain  and  trifling  in  his  prefence.      *  • 
 Secondly,  we  are  to  confider  the  great  con- 
 cernment of  the  things  we  are  to  ask,  lome^*""^^^^^"- 
 whereof  are  fuch,  that  if  we  fhould  not  be 
 heard,  we  are  of  ail  creatures  the  moil  nii- 
 ferable  ;  and  yet  this  wandring  is  the  way  to 
 keep  us  from  being  heard.     I'hirdly,  we  are 
 to  beg  God's  aid  in  this  particular ;  and  there-  Prayrfer 
 fore  when  thou  fetteft  to  Prayer,  let  thy  firfl  ^""^'^  "^''^* 
 petition  be  for  this  grace  of  attention. 
 
 21.  Laftly,  be  as  watchful,  as  is  poffible,^^^f  ^-^^^^ 
 over  thy  heart  in  time  of  Prayer,  to  keep 
 out  all  wandring  thoughts ;  or  if  any  have 
 gotten  in,  let  them  not  find  entertainment  ^ 
 but  as  foon  as  ever. thou  difcerneft  them,  fut- 
 fer  them  not  to  abide  one  moment,  but  caffc 
 them  out  with  indignation,  and  beg  God's 
 pardon  for  them.  And  if  thou  doft  thus 
 fincerely  and  diligently  ftrive  againft  them, 
 either  God  will  enable  thee  in  fome  meafure 
 to  overcome,  or  he  will  in  his  mercy  pardon 
 thee  what  thou  canft  not  prevent :  But  if  it 
 be  through  thy  own  negligence,  thou  art  to 
 expect  neither,  fo  long  as  that  negligence 
 continues. 
 
 2  2.  In  the  fourth  place  we  mufi  look  our    . 
 Prayers  be  with  zeal  and  earneilneis*  it  is    '^''  ^^' 
 not  enough  that  we  lb  far  attend  them^  as 
 barely  to  know  what  it  is  we  lay,  but  we 
 mud  put  forth  all  the  affection  and  devotion 
 of  our  fouls,  and  that  according  to  the  feveral 
 
 p.irts 
 
a6  ^oe-CiLiDoie  Dut^  of  ^U/an 
 
 uauc^>  paits  of  Prayer  betore-mentioned.  It  is  not 
 V.  the  coid  taint  requeit,  that  win  ever  obtain 
 from  God :  We  lee  it  wiii  not  ironi  our 
 felvcs  j  for  if  a  begger  fliouid  ask  rehel  from 
 us,  and  do  it  in  Inch  a  Icorntal  manner,  that 
 he  feemed  indifferent  whether  he  had  it,  or 
 no,  we  ihould  think  he  had  either  iittie  want, 
 or  great  pride,  and  io  have  no  heart  to  give 
 him.  ISow  furely,  the  things  we  ask  trom 
 God  are  fo  much  above  the  rate  of  an  ordi- 
 nary aims,  that  we  can  never  expect  they 
 ihould  be  given  to  flight  and  heartlels  peti- 
 tions. No  more,  in  like  manner,  will  our 
 facrifice  of  praife  and  thanklgiving  ever  be 
 accepted  by  him,  ii  it  be  not  otfered  from 
 a  heart  truly  affected  with  the  knle  of  his 
 mercies-  it  is  but  a  kind  of  formal  com- 
 plimenting, W'hich  will  never  be  approved 
 by  him,  who  requires  the  heart,  and  not  the 
 lips  only.  And  the  like  may  be  faid  of  all 
 the  other  parts  of  Prayer.  Theretoie  be 
 careful,  when  thou  draweft  nigh  to  God  in 
 Prayer,  to  raife  up  thy  foul  to  the  highcit 
 pitch  of  zeal  and  earncftneis  thou  art  able. 
 And  becaule  of  thyielf  alone  thou  art  not 
 able  to  do  any  thing,  beleech  God,  that  he 
 will  inflame  thy  heart  with  this  heavenly 
 fire  of  devotion-  and  when  thou  halt  ob- 
 tained it,  beware  that  thou  neither  quench 
 it  by  any  wilful  fin,  nor  let  it  go  ou.t  a- 
 gain  for  want  of  ftirring  it  up  and  imploy- 
 ing  it. 
 
 23.  Fifthly, 
 
The  Duty  of  'Prayer^  ^c.  127 
 
 23.  Firchly,  we  mult  pray  with  Purity,  .*'>uiiua^ 
 I  mean,  we  mull  purge  our  hearts  from  all      ^• 
 affections  to  fm.     This  is  furcly  the  meaning  ^J''   '^ 
 of  the  Apoftie,  i  Tim.  ii.  8.  when  he  ,com- 
 mands  men  to  lift  tip  holy  hands  in  Prayer  ^ 
 
 And  he  there  inftances  in  one  fpecial  fort  of 
 fm,  wrath  ^^^  doiibtmg\  where,  by  doubt- 
 ing, is  meant  thofe  unkind  difputes  and  con- 
 tentions, which  are  fo  common  amonglt  men. 
 And  furely  he  that  cheriihes  that,  or  any- 
 other  fm  in  his  heart,  can  never  lift  up  thole 
 holy  hands,  which  are  required  in  this  duty. 
 And  then  fure  his  prayers,  be  they  never  lb 
 many,  or  earneft,  v>^iil  little  avail  him  ;  the 
 Pialmift  will  tell  him,  he  fhall  not  be  heard, 
 Tjal.  Ixvi.  \%.  If  I  regard  iniquity  in  my 
 hearty  the  Lord  will  not  hear  me.  Nay,  So- 
 lomon will  tell  him  yet  worie,  that  his  prayers 
 are  not  only  vain,  but  abominable,  Pr^i;.  xv.  8. 
 The  Jacrifce  of  the  wicked  is  an  ahor/unatiou 
 to  the  Lord.  And  thus  to  have  our  Prayers 
 turned  into  fin,  is  one  of  the  heavieft  things 
 that  can  befal  any  man.  We  fee  it  is  fct 
 down  in  that  fad  catalogue  of  Curfes,  PjaL 
 cix.  7.  Therefore  let  us  not  be  fo  cruel  to 
 ourfelves,  as  to  pull  it  upon  our  own  heads, 
 which  we  certainly  do,  if  we  offer  up  Prayers 
 from  an  impure  heart. 
 
 24.  In  the  laft  place,  we  muil  direct  our 'To  w^^/ 
 Prayers  to  right  ends;  and  that  either  in  re-  '^'^^' 
 fpe6t  of  the  Prayer  itieU~  or  the  things  we 
 pray  for.  Firit,  we  muil  pray,  not  to  gain  the 
 
 praile 
 
g^uuOiip  praife  of  devotion  amongft  men,  like  thole 
 V.  hypocrites,  Matt,  vi  5.  nor  yet  only  for 
 company  or  fafhion  fake,  to  do  as  others  do  : 
 Bat  we  mull  do  it,  firil,  as  an  ad  of  wor- 
 ihip  to  God;  fecondly,  as  an  acknowledge- 
 ment that  he  is  that  great  Ipring,  from 
 whence  alone  v/e  expert  all  good  things ; 
 and  thirdly,  to  gain  a  fupply  of  our  own  or 
 others  needs.  Then  in  refpecL  of  the  things 
 prayed  for,  we  mull  be  fare  to  have  no  ill 
 aims  upon  them  ;  we  muft  not  ask,  that  we 
 may  confume  it  ufon  our  lufis^  Jam.  iv.  3.  as 
 thofe  do  who  pray  for  wealth,  that  they  may 
 live  in  riot  and  excefs ;  and  for  power,  that 
 they  may  be  able  to  mifchief  their  enemies, 
 and  the  like.  But  our  end  in  all  mull  be 
 God's  Glory  lirit ;  and  next  that,  our  own 
 and  others  falvation;  and  all  other  things 
 mull  be  taken  in  only  as  they  tend  to  thole, 
 which  they  can  never  do,  if  we  abufe  them 
 to  fin.  I  have  now  done  with  that  firll  part 
 of  worfhip,  that  of  the  foul. 
 Bodih  ^i'  ^^^  other  is  that  of  the  Body  ;  and 
 
 'worjh'p.  that  is  nothing  elfe  but  fuch  humble  and  re- 
 verent gellures  in  our  approaches  to  God,  as 
 may  both  cxprefs  the  inward  reverence  of 
 our  Souls,  and  may  alfo  pay  him  fome  tribute 
 from  our  very  Bodies,  with  which  the  Apo- 
 ftle  commands  us  to  glorify  God,  as  well  as 
 with  our  fouls  ;  and  good  rcafon,  fince  he  hath 
 created  and  redeemed  the  one  as  well  as  the 
 other.     Whenfoever  therefore   thou  ofFcreft 
 
 thy 
 
of  Repentance,  fe.  la^ 
 
 thy  Prayers  unto  God,  let  it  be  with  all  low-  /S>nnDai> 
 linefs,  as  well  of  body  as  of  mind,  according      *• 
 to  that  of  the  Tfdlm/fi,  Pfal.  xcv.  6.  O  cemej 
 let  us  worfjjip,  Ut  us  fall  down  and  kneel  be^ 
 fore  the  Lord  our  Maker, 
 
 16..  The  ninth  Duty  to  God  is  REPEN-i^,^,„. 
 TANGE:  That  this  is  a  Duty  to  God  we^^we. 
 are  taught  by  the  Apoftie,  ABs  xx.  21.  where 
 fpeaking  of  Repentance,  he  ftiles  it  Repen- 
 tance   towards    God.     And   there    is   good 
 reafon   this  fhould   be  a  duty  to   him,  fince 
 there  is  no  fin  we  commit,  but  is  either  me- 
 diately   or  immediately  againft   him.     For 
 though  there  be  fms  both  againft  ourfelyes 
 and  our  neighbours,  yet  they  being  forbidden 
 by  God,  they  are  alio  breaches  of  his  com- 
 mandments, and  fo  fms  againft  him. 
 
 This  Repentance  is,  in  fnort,  nothing  but 
 a  turning  from  fm  to  God,  the  cafting  off  allyj. J/,vJ/ 
 our  former  evils,  and  inftead  thereof,  con-'^G^*^- 
 ftantly  pradifmg  all  thofe  Chriftian  duties, 
 which  God  requireth  of  us.  And  this  is  fo 
 neceffary  a  duty,  that  without  it  we  certain- 
 ly perilh:  We  have  Chrift's  Word  for  it, 
 Luke  xiii.  5.  Except  ye  recent ^  ye  pall  all 
 like  wife  ferifh. 
 
 27.  The  directions  for  performing  the  {t^^i"Jesfor 
 veral  parts  of  this  duty  have  been  already 
 given  in  the  preparation  to  the  Lord's  Supper; 
 and  thither  1  refer  the  reader.  Only  1  fhall 
 here  mind  him,  that  it  is  not  to  be  looked 
 upon  as  a  duty  to  be  practifed  only  at  the 
 K  time 
 
I3Q €de  m\)oU  Dutp  of  i^an. 
 
 &unriaj>  time  of  receiving  the  Sacrament.   For  this  be- 
 
 *  •    ing  the  only  remedy  againft  the  poifon  of  fin, 
 
 we  mull  renew  it  as  often  as  we  repeat  our 
 
 fins,  that  is,  daily ;  I  mean,  we  muft  every 
 
 Daily,  day  repent  of  the  fins  of  that  day.  For  what 
 Chrift  faith  of  other  evils,  is  true  alfo  of  this, 
 Sufficient  to  the  day  is  the  evil  thereof.  We 
 have  fins  enough  of  each  day  to  exercife  a 
 daily  Repentance ;  and  therefore  every  man 
 muft  thus  daily  call  himfelf  to  account. 
 
 jf  fgt  28.  But  as  it  is  in  accounts,  they  who  con- 
 
 thnes.  ftantly  fet  down  their  daily  expences,  have 
 yet  fome  fet  time  of  cafting  up  the  whole 
 fum,  as  at  the  end  of  the  week,  or  month; 
 fo  fiiould  it  alfo  be  here :  We  fhould  fet  a- 
 fide  fome  time  to  humble  ourfelves  folemnly 
 before  God  for  the  fins,  not  of  that  day  only, 
 but  of  our  whole  lives.  And  the  frequenter 
 thefe  times  are  the  better :  For  the  oftner 
 we  thus  caft  up  our  acounts  with  God,  and 
 fee  what  vaft  debts  we  are  run  in  to  him,  the 
 more  humbly  fliall  we  think  of  ourfelves, 
 and  the  more  ftiall  thirft  after  his  mercy  ; 
 which  two  are  the  fpecial  things  that  muft 
 qualify  us  for  his  pardon.  He  therefore  that 
 can  affign  himfelf  one  day  in  the  week  for  this 
 purpofe,  will  take  a  thriving  courfe  for  his 
 Ibul.  Or,  ?f  any  man's  ftate  of  life  be  fo  bufy, 
 as  not  to  afford  him  to  do  it  fo  often,  let  him 
 yet  come  as  near  to  that  frequency,  as  is  pol^ 
 fi])le  for  him,  remembring  always,  that  none 
 of  his  worldly  imployments  can  bring  him  in 
 
 near 
 
of  Refentance^  6Cc.  131 
 
 near  lb  gainful  a  return,  as  this  fpiritual  one^«'^'^^? 
 will  do :  And  therefore  it  is  very  ill  husban-        * 
 dry  to  purfue  them  to  the  negled  of  this. 
 
 2^.  Befides  thefe  conftant  times,  there  are^»*^<f 
 likewife  occafional  times  for  the  performance  i'^^i 
 of  this  duty  ;  fuch  efpecially  are  the  times  ol 
 Calamity  and  Afflidion  :  For  when  any  fuch 
 befal  us,  we  are  to  look  on  it  as  a  meffage 
 fent  from  Heaven  to  call  us  to  this  duty,  and 
 therefore  mull:  never  neglecb  it,  when  we  are 
 thus  fummoned  to  it;  left  we  be  of  the  num- 
 ber of  them  who  dtfpje  the  chajijfements  of 
 the  Lord^  Heb  xii.  5. 
 
 30.  There  is  yet  another  time  of  Repen-^^fOe^fSi; 
 tance,  which,  in  the  pradice  of  men,  hath 
 gotten  away  the  cuftom  from  all  thofe,  and 
 that  is,  the  time  of  Death,  which,  it  is  true, 
 is  a  time  very  fit  to  renew  our  repentance, 
 but  fure  not  proper  to  begin  it ;  and  it  is  a 
 moft  defperate  madnefs  for  men  to  defer  it 
 till  then.  •  For,  to  fay  the  i.iildeft  of  it,  it  is 
 the  venturing  our  fouls  upon  fuch  miferable 
 uncertainties,  as  no  wife  man  would  truft 
 with  any  thing  of  the  lead  value. 
 
 For,  firft,  1  would  ask  any  man  that  means  fhe  Ban- 
 to  repent  at  his  Death,  how  he  knows  he  fhalb^'^^  f '^^ 
 have  an  hour's  time  for  it?  Do  we  not  daily  J/7/^J»! 
 fee  men  fnatched  away  in  a  moment  ?  And 
 who  can  tell  that  it  Ihall  not  be  his  own  cafe  ? 
 But,  fecondly,  fuppofe  he  have  a  more  leifu re- 
 ly Death,  that  fome  difeafe  give  him  warning 
 of  its  approach,  yet  perhaps  he  will  not  un- 
 K  2  derftand 
 
130 tZDQe  m\>QU  Put?)  ot  g9an. 
 
 ■  ^uiiDar  derftand  that  warning,  but  will  ftill  flatter 
 V.     himfelf,  as  very  often  fick  people  do,  with 
 hopes  of  life  to  the  laft  •  and  fo  his  death  may- 
 be fndden  to  him,  though  it  comes  by  never 
 fo  flow  degrees.     But  again,  thirdly,  if  he  do 
 difcern  his  Danger,  yet  how  is  he  fure  he  fhall 
 then  be  able  to  repent  ?  Repentance  is  a  grace 
 of  God,  not  at  our  command:  And  it  is  juft 
 and  ufual  with  God,  when  men  have  a  long 
 time  refufed  and  reje6:ed  that  grace,  refused 
 all  his  calls  and  invitations  to  converfion  and 
 amendment,  to  give  them  over  at  laft  to  the 
 hardnefs  of  their  own  hearts,  and  not  to  af- 
 ford them  any  more  of  that  grace  they  have 
 ^heDi/ad-ib  difpifed.  Yet  fuppofe,  in  the  fourth  place, 
 i>^"i^ges  i^^^  Qq^^  [^  [^js  infinite  patience,  fliould  ftill 
 bed R^pen- continue  the  offer  of  that  grace  to  thee;  yet 
 tafice.       thou  that  haft  relifted,  it  may  be  thirty,  or 
 forty,  or  fifty  years  together,  how  knoweit 
 thou  that  thou  fhait  put  off  that  habit  of  re- 
 fiftance  upon  a  fudden,  and  make  ufe  of  the 
 grace  afforded?  It  is  fure  thou  haft  many 
 more  advantages  towards  the  doing  it  now, 
 than  thou  wilt  have  then. 
 
 31.  For  firft,  the  longer  Sin  hath  kept  pof- 
 *rhe  Cw  felfion  of  the  heart,  the  harder  it  will  be  to 
 ^m  of     ^^lyQ  j^  Q^.^     jj.  jg  |-f ue^  if  Repentance  were 
 
 nothing  but  a  prelent  ceafing  from  the  adls  of 
 Sin,  the  death-bed  were  fitteft  for  it;  for  then 
 we  are  difabled  from  committing  moft  Sins; 
 But  I  have  formerly  fhewed  you.  Repentance 
 contains  much  more  than  fo ;  there  muft  be  in 
 
 it 
 
Of  Repent anccy  &Cc.  133 
 
 ■ 
 
 it  a  fmcere  hatred  of  fin,  and  love  of  God.  S>unDap 
 Now  how  unlikely  is  it  that  he,  which  hath  '^• 
 all  his  life  loved  fin,  cheriflied  it  in  his  bofom, 
 and,  on  the  contrary,  abhorred  God  and  good- 
 ncfs,  fhould  in  an  inftant  quite  change  his  af- 
 fedions,  hate  that  fin  he  loved,  and  love  God 
 and  goodnefs  which  before  he  utterly  hated? 
 
 3a.  And  fccondly,  the  bodily  Pains  thatJ^^^'^y 
 attend  a  death-bed,  will  diftrad  thee,  and^**'"' 
 make  thee  unable  to  attend  the  work  of  Re- 
 pentance, which  is  a  bufinefs  of  fuch  weight 
 and  difficulty,  as  will  imploy  all  our  powers, 
 even  when  they  are  at  the  frefheft. 
 
 ^"^^  Confider  thofe  difadvantages  thou  muft  Danger  of 
 then  ftruggle  with,  and  then  tell  mc,  what  ^^w^f'-'Xy 
 hope  there  is  thou  fhalt  then  do  that,  which 
 now  upon  much  eafier  terms  thou  wilt  not? 
 But,  in  the  third  place,  there  is  a  Danger  be- 
 hind beyond  all  thefe,  and  that  is,  that  the 
 Repentance  which  death  drives  a  man  to, 
 will  not  be  a  true  Repentance;  for  in  fuch  a 
 cafe  it  is  plain,  it  is  only  the  fear  of  Hell  puts 
 him  on  it,  which  though  it  may  be  a  good 
 beginning,  where  there  is  time  after  to  per- 
 fect it,  yet,  where  it  goes  alone,  it  can  never 
 avail  for  falvation.  Now  that  death-bed  Re- 
 pentances are  often  only  of  this  fort,  is  too 
 likely,  when  it  is  oblerved,  that  many  men, 
 who  have  leemed  to  repent  when  they  have 
 thought  death  approaching,  have  yet,  after 
 it  hath  plealed  God  to  reftore  them  to  health, 
 been  as  wicked  (perhaps  worfc)  as  ever  they 
 K  3  were 
 
134  Coe  OLiljole  Dutp  of  ^mn. 
 
 $>unDap  were  before^  which  Ihews  plainly,  that  there 
 *  •  was  no  real  change  in  them ;  and  then  furely 
 had  fuch  a  man  died  in  that  kerning  Repen- 
 tance, God,  who  tries  the  hearty  would  not 
 have  accepted  it,  which  he  faw  was  unfin- 
 cere.  When  all  thcfe  dangers  are  laid  toge* 
 ther,  it  will  furely  appear  a  moft  defperate 
 adventure  for  any  man  to  truft  to  a  death-bed 
 Repentance.  Nor  is  it  ever  the  lefs  for  that 
 example  of  the  penitent  thief,  Luke  xxiii.  43. 
 which  is  by  many  fo  much  depended  on.  For 
 it  is  fure  his  cafe  and  ours  differ  widely  ;  he 
 had  never  heard  of  Chrift  before,  and  fo  more 
 could  not  be  expected  of  him,  than  to  em- 
 brace him  as  foon  as  he  was  tendred  to  him ; 
 But  we  have  had  him  offered,  nay,  prefs'd  up- 
 on us  from  our  cradles,  and  yet  have  rejected 
 him.  But  if  there  were  not  this  difference,  it 
 is  but  a  faint  hope  can  be  raifed  only  from  a 
 lingle  example,  and  another  we  find  not  in  the 
 whole  Bible.  The  Israelites ^  we  read,  were 
 fed  with  Manna  from  Hea'ven^  but  would 
 you  not  think  him  Itark  mad,  that  fhould, 
 out  of  expedation  of  the  like,  negled  to  pro-^ 
 vide  himfelf  any  food  ?  Yet  it  is  full  as  reafo- 
 nableto  depend  upon  this  example  as  the  other. 
 I  conclude  all  in  the  words  of  the  Wife  man, 
 Ecclef,  xii.  I.  Remember  thy  Creator  in  the 
 days  of  thy  youth^  before  the  e-v'il  days  come. 
 
 Fapng         34.  To  this  duty  of  Repentance,   Fairing 
 
 is  very  proper  to  be  annexed:   The  Scripture 
 
 ufualiy  joins  them  together  3  among  the  jews 
 
 *  the 
 
Of  Fafttng,  cCc.  135 
 
 the  great  day  of  atonement  was  to  be  kept  .eufif'i?)' 
 with  Fading,  as  you  may  fee  by  comparing  '  • 
 Lev.  xvi.  31.  with  I  fa.  Iviii.  5.  and  this  by 
 God's  efpecial  appointment.  And  in  the  Pro- 
 phets, when  the  people  are  called  on  to  re- 
 pent and  humble  themfelves,  they  are  alfo 
 called  on  to  fall.  Thus  it  is,  Joel  ii.  1 2. 
 Therefore  now  thus  faith  the  Lordy  Jurnye 
 unto  me  with  all  your  hearty  with  Fafting 
 and  with  IVeefingy  &^c.  Yea,  fo  proper  hath 
 Fafting  been  accounted  to  humiliation,  that 
 we  fee  even  wicked  Ahab  would  not  omit 
 it  in  his,  i  Kings  xxi.  27.  nor  the  Heathen 
 Ninevites  in  theirs,  Jonah  iii.  5.  Nor  is  it 
 lefs  fit,  or  lefs  acceptable  fince  Chrift,  than 
 it  was  before  him :  For  we  fee,  he  fuppofes 
 it  as  a  duty  fometimes  to  be  performed,  when 
 he  gives  directions  to  avoid  vain-glory  in  it. 
 Matt.  vi.  ^.  and  alfb  aflures  us,  that  if  it 
 be  performed,  as  it  ought,  not  to  pleale  men, 
 but  God,  it  will  furely  be  rewarded  by 
 him.  And  accordingly  we  find  it  pra£lifed 
 by  the  Saints  :  Anna  ferijed  God  with  Fafl- 
 ing  and  ^rayer^  Luke  ii,  37,  Where  it  is  ob- 
 fervable,  that  it  is  reckoned  as  a  fervice  of 
 God,  fit  to  be  joined  with  prayers.  And  the 
 Chriftians  of  the  firft  times  were  generally 
 very  frequent  in  the  pradice  of  it.  Now  tho' 
 Fafting  be  cfpecially  proper  to  a  time  of 
 humiliation,  yet  it  is  not  fo  reft  rained  to  ir, 
 but  it  may  be  leafonable  whenfbever  we  have 
 gny  extraordinary  thing  to  requeil  from  God. 
 K  4  Thus 
 
13^  Ctje  CObole  'Duty  of  ^^an, 
 
 ji)UriDap  Thus,  when  Efther  was  to  endeavour  the 
 *  •  deliverance  of  her  people  from  deftruclion, 
 fhe  and  all  the  "^e-ws  kept  a  folemn  Faft, 
 Efth,  iv.  1^.  And  thus  when  ^aul  and  Bar- 
 nabas were  to  be  ordained  Apoftles,  there 
 was  Fafting  joined  toPrayer, /fi^/j-  xiii.  3.  And 
 fo  it  will  be  very  fit  for  us,  whenfoever  we 
 have  need  of  any  extraordinary  diredions  or 
 afliftance  from  God,  whether  concerning  our 
 temporal  or  fpiritual  concernments,  thus  to 
 quicken  our  prayers  by  Fading.  But  above 
 all  occafions,  this  of  humiliation  fecms  moft 
 to  require  it;  for  befides  the  advantages  of 
 kindling  our  zeal,  which  is  never  more  ne- 
 ceflary,  than  when  we  beg  for  pardon  of  fins, 
 Fafiing  carries  in  it  fomevvhat  of  Revenge, 
 which  is  reckoned  as  a  fpecial  part  oi  Repen- 
 tance, 2  Cor.  vii.  1 1.  For  by  denying  our  bo- 
 dies the  refrefhment  of  our  ordinary  food,  we 
 do  infii£l  fomewhat  of  punifhmcnt  upon  our 
 ielves  for  our  former  exceffes,  or  whatever 
 other  fins  we  at  that  time  accufe  ourfeives 
 of:  which  is  a  proper  effect  of  that  indigna- 
 tion, which  every  finner  ought  to  have  againft 
 himfelf.  And  truly,  he  that  is  fo  tender  of 
 himfelf,  that  he  can  never  find  in  his  heart 
 fo  much  as  to  mifs  a  meal,  by  way  of  punilh- 
 ment  for  his  faults,  ihews  he  is  not  much 
 fallen  out  with  himfelf  for  committing  them, 
 and  fo  wants  that  indignation  which  the  Apo- 
 ftle,  in  the  fore-named  Texts,  mentions  as  a 
 p.^rt  of  true  repentance, 
 
 3  ^.  Thers 
 
Of  Faftingy  fe.  137 
 
 55.  I'here  is  no  doubt,  but  luch  holy  Re-S>utiDag 
 vengcs  upon  ourfelves  for  Sins  are  very  ac-     ^' 
 ceptable  to  God ;  yet  we  muft  not  think  that  J^^^^  I]. 
 either  thofe,  or  any  thing  elfe  we  can  do,  can  ceptabie 
 make  iatisfadion  for  our  offences;  for  that ^^f^^^^"^* 
 nothing  but  the  blood  of  Chrifl:  can  do  :  And  thfiHron 
 therefore  on  that,  and  not  on  any  of  our  i^cx-i°^  1^"^- 
 formances,  we  muft  depend  for  pardon.     Yet, 
 fince  that  blood  fhall  never  be  applied  to  any 
 but  penitent  finners,  we  are  as  much  concern- 
 ed to  bring  forth  all  the  fruits  of  repentance, 
 as  if  our  hopes  depended  on  them  only. 
 
 36.  How  often  this  duty  of  Fafting  is  to  be  rimes  of 
 performed,  we  have  no  dircQion  in  Scrip-Z^'/^^'S- 
 ture.  That  muft  be  allotted  by  mens  ov/n 
 piety,  according  as  their  health,  or  other  con- 
 fiderations  will  allow.  But  as  it  is  in  humi- 
 liation, the  frequenter  returns  we  have  of  fct 
 times  for  it,  the  better ;  fo  it  is  likewife  in 
 Falling,  the  oftner  the  better,  fo  it  be  not 
 hurtful  either  to  our  healths,  or  to  fome  o- 
 ther  duty  required  of  us.  Nay,  perhaps, 
 Fafting  may  help  fome  men  to  more  of  thole 
 times  for  humiliation,  than  they  would  other- 
 wife  gain.  For  perhaps  there  are  fome,  who 
 cannot  without  a  manifeft  hindrance  to  their 
 calling,  allow  a  whole  day  to  that  work,  yet 
 fuch  an  one  may  at  leaft  aftord  that  time  he 
 would  otherwile  fpend  in  eating:  And  lb 
 Fafting  will  be  doubly  ufeful  towards  inch  a 
 man's  humiliation,  both  by  helping  him  in 
 ihe  duty,  and  gaining  him  time  for  it. 
 
 37-  I 
 
138  €ee  m\)Qlt  Durp  of  @an. 
 
 ^impap       37.  I  have  now  gone  through   the  firft 
 y     Branch  of  our  duty  to  God,  to  "jutt^  the  ac- 
 BrZichof  knowledging  him  for  our  God.    The  fecond 
 cur  Duty  is,  the  having  no  other.     Of  which  I  need 
 if^  God.     ^^y  little,  as  it  is  a  forbidding  of  that  grofTer 
 fort  of  Hetahenilh  idolatry,  the  worfhipping 
 of  Idols;  which,  though  it  were  once  com- 
 mon in  the  world,  yet  is  now  fo  rare,  that 
 it  is  not  likely  any  that  ftiall  read  this,  will 
 be  concerned  in  it.     Only  1  muft  fay,  That 
 to  pay  divine  worj3iip  to  any  creature,  be  it 
 Saint  or  Angel,  yea,  or  the  Image  of  Chrift 
 himfelf,  is  a  tranfgreffion  againft  this  fecond 
 Branch  of  our  Duty  to  God  ;  it  being  the 
 imparting  that  to  a  creature,  which  is  due 
 only  to  God,  and  therefore  is  ftridly  to  be 
 abftained  from. 
 
 38.  But  there  is  another  fort  of  Idolatry, 
 of  which  we  are  generally  guilty,  and  that 
 is,  when  we  pay  thofe  Affedions  of  love, 
 fear,  truft,  and  the  like,  to  any  creature,  in 
 a  higher  degree  than  we  do  to  God  ^  for  that 
 is  the  fetting  up  that  thing,  what  fee  ver  it 
 is,  for  our  God.  And  this  inward  kind  of 
 Idolatry  is  that  which  provokes  God  to  jea- 
 loufy,  as  well  as  the  out'vvard  of  worfhipping 
 an  Idol.  I  might  enlarge  much  upon  this, 
 but  becaufe  fome  feverals  of  it  have  been 
 touched  on  in  the  former  difcourfe,  I  fuppofe 
 it  needlefs  :  and  therefore  fhall  now  proceed 
 to  the  fecond  Head  of  DUTY^  that  to  Our 
 SELVES. 
 
 SUN. 
 
The  Duty  of  Htmtl'tty^  6Cc.  135? 
 
 SUNDAY    VI. 
 
 Bitty  to  our  Selves ;  of  Sobriety ;  of  Humi- 
 Uty^  T/je  great  SinofTride-^  of  Vain-glo- 
 ry^ the  Danger^  Folly ;  the  Means  to  {re- 
 ^oent  it  •  of  Mesknejsy  ^c. 
 
 Sed.  I.  ^Tp*^^^  DUTY  to  Our  SELVES  Dutytoouy 
 
 I       is,  by  St.  Tatd^  in  the  forc-^^^^^^ 
 ^*^      mentioned  text,  Tit,  i\.   12. 
 
 fummed  up  in  this  one  word,  foberly.  Now 
 by  foberly  is  meant  our  keeping  within  thofe 
 due  bounds  which  God  hath  fet  us.  My 
 bufinefs  will  therefore  be,  to  tell  you  what 
 are  the  particulars  of  this  Sobriety  ;  and 
 that,  firft,  in  refpect  of  the  foul ;  fecondly, 
 in  refped  of  the  body.  The  Sobriety  of  the 
 foul  ftands  in  right  governing  its  paffions 
 and  afFedions  -,  and  to  that  are  many  virtues 
 required.  I  fhall  give  you  the  particulars  of 
 them. 
 
 2.  The  firft  of  them  is  Humility,  which  Humiuy. 
 may  well  have  the  prime  place,  not  only  in 
 refpe£b  of  the  excellency  of  the  virtue,  but 
 alfo  of  its  ufefulnefs  towards  the  obtaining 
 of  all  the  reft-  this  being  the  foundation  on 
 which  all  others  muft  be  built.  And  he  that 
 hopes  to  gain  them  without  this,  will  prove 
 but  like  that  foolifti  builder  Chrift  fpeaks  of 
 Luke  vi.  49.  who  built  his  hotife  on  thefand. 
 Of  the  Humility  towards  Godj  I  have  already 
 
 Ipoken, 
 
140 cue  mUolc  Dutp  of  man. 
 
 ^nriDapfpoken,  and  ihewed   the  neceffity  ot  it.     I 
 ^J*    am  now  to  fpeafc  of  Humility,  as  it  con- 
 cerns ourfelves,  which  will  be  found  no  lefs 
 neceffary  than  the  former. 
 
 3.  This  Humility  is  of  two  forts,  the  firft 
 is,  the  having  a  mean  and  low  opinion  of  our 
 lelves;  the  fecond  is,  the  being  content  that 
 others  Ihould  have  fo  of  us.  The  firft  of  thefe 
 is  contrary  to  pride,  the  other  to  vain-glory. 
 And  that  both  thefe  are  abfolutely  neceffary 
 to  Chriftians,  I  am  now  to  fhew  you;  which 
 will,  I  conceive,  heft  be  done,  by  laying  be- 
 fore you,  firft,  the  fin-  lecondly,  the  dan- 
 ger; thirdly,  the  folly  of  the  contrary  vices. 
 77}e great  4*  -^"^  ^^%  ^^^  Pride ;  the  Sin  of  it  is  fb 
 Sin  of  great,  that  it  caft  the  Angels  out  of  heaven ; 
 "'  and  therefore,  if  we  may  judge  of  Sin  by  the 
 punifhment,  it  was  not  only  the  firft,  but  the 
 greateft  Sin,  that  ever  the  Devil  himfelf  hath 
 been  guilty  of:  But  we  need  no  better  proof 
 of  the  heinoufnefs  of  it,  than  the  extreme 
 hatefulnefs  of  it  to  God,  which,  befides  that 
 inftance  of  his  puniftiing  the  Devil,  we  may 
 frequently  find  in  the  Scriptures,  Trov.  xvi.  .5, 
 Every  one  that  ts  -proud  in  hearty  h  anahotni- 
 nat'ion  to  the  Lord.  And  again,  chap.  vj.  1 7. 
 where  there  is  mention  of  feveral  things  the 
 Lord  hates,  a  proud  look  is  fet  as  the  firft  of 
 them  ;  fo  Jam.  iv.  6.  Godrefifieth  the  froudi 
 and  divers  other  Texts  there  are  to  the  fame 
 purpofe ;  which  ftiews  the  great  hatred  God 
 bears  to  this  Sin  of  Pride.  Now  fince  it  is  cer- 
 tain. 
 
Sin  of  Tride^  ^c.  J41 
 
 tain,  God,   who  is  all  goodnefs,  hates   no-  ©unnaii? 
 thing  but  as  it  is  evil,  it  mud  needs  follow,     ^^* 
 that  where  God  hates  in  fo  great  a  degree, 
 there  muft  he  a  great  degree  of  evil. 
 
 5.  But^  iecondly,  Pride  is  not  only  veryT-j^^^^^ 
 finful,  but  very  dangerous?  and  that,  firft, ?^>" «/ 
 in  refpecl  of  drawing  us  to  other  Sins:  fe-f^fJ^JJ^ 
 condly,  of  betraying  us  topunifhments.  Vix^^Sms. 
 Pride  draws  us  to  other  Sins,  wherein  it  fhews 
 itfelf  indeed  to  be  the  direct  contrary  to  hu- 
 mility ;  for  as  that  is  the  root  of  all  virtue, 
 fo  is  this  of  all  vice.  For  he  that  is  proud, 
 fets  himfelf  up  as  his  own  God,  and  fo  can 
 never  fubmlt  himfelf  to  any  other  rules  or 
 laws,  than  what  he  makes  to  himfelf.  The 
 ungodly,  fays  the  Pfalmift,  hfofrotidthat  he 
 caret!)  not  for  God^  Pfal.  x.  4.  where  you  fee 
 it  is  his  Pride  that  makes  him  defpife  God. 
 And  when  a  man  is  once  come  to  that,  he 
 is  prepared  for  the  commiffion  of  all  Sins.  I 
 might  inftance  in  a  multitude  of  particular 
 Sins,  that  naturally  flow  from  this  of  Pride ; 
 as,  firfl,  anger,  which  the  Wife  man  fets  as 
 the  effed  of  Pride,  Trov.  xxi.  24.  calling  it, 
 'Proud  PFr at h'jf^condly^  ftrife  and  contention, 
 which  he  again  notes  to  be  the  off-fpring  of 
 Pride,  2^rd?^'.  xiii.  10.  Only  by  Tride  cometh 
 contention.  And  both  thefe  are  indeed  moft 
 natural  effcds  of  Pride:  For  he  that  thinks  ve- 
 ry highly  of  himfelf,  expeds  much  fubmiffion 
 and  obfcrvance  from  others  ^  and  therefore 
 he  cannot  but  rage  and  quarrel,  whenever  he 
 
 thinks 
 
i4i  €t)e  UllMe  Viitp  of  ^^a^* 
 
 &un?iap  thinks  it  not  fufficiently  paid.  It  would  be 
 VL  infinite  to  mention  all  the  fruits  of  this  bitter 
 root :  I  fhall  name  but  one  more,  and  that 
 is,  that  Pride  not  only  betra3^s  us  to  many 
 fins,  but  alfo  makes  them  incurable  in  us-  for 
 it  hinders  the  working;  of  all  Remedies. 
 Frufira-  ^'  Thofe  Remedies  muft  either  come  from 
 ti>:s:  of  Re-  Qo^^  or  man  ;  if  from  God,  they  muft  be  ei- 
 ^^  '^^'  ther  in  the  way  of  meeknefs  and  gentlcnefs, 
 or  elfe  of  fiiarpnefs  and  punilhment.  Now  if 
 God  by  his  goodnefs  cflay  to  lead  a  proud 
 man  to  repentance,  he  quite  miftakes  God's 
 meaning,  and  thinks  all  the  mercies  he  re- 
 ceives, are  but  the  reward  of  his  own  deiert* 
 and  fo  long  *tis  fure,  he  will  never  think  he 
 needs  repentance.  But  if,  on  the  other  fide, 
 God  ufe  him  more  fiiarply,  and  lay  affliclons 
 and  punifhments  upon  him,  thofe  in  a  proud 
 heart  work  nothing  but  murmu rings  and  ha- 
 ting of  God,  as  if  he  did  him  injury  in  thofe 
 punifhrnicnts.  As  for  the  Remedies  that  can  be 
 uied  by  man,  they  again  muft  be  either  by 
 way  of  corre'£lion,  or  exhortation ;  corrections 
 from  man  will  fure  never  work  more  on  a 
 proud  heart,  than  thofe  from  God;  for  he 
 that  can  think  God  unjuft  in  them,  will  much 
 rather  believe  it  of  man.  And  exhortations 
 will  do  as  little  -  For  let  a  proud  man  be  ad- 
 monifhed,  though  never  fo  mildly  and  loving- 
 ly, he  looks  on  it  as  a  difgrace.  And  there- 
 fore, inftead  of  confeffing  or  amending  the 
 fault,  he  falls  to  reproaching  his  reprover,  as 
 
 an 
 
Sin  of  Tr'tde^  ^c.  J43 
 
 an  over-bufy  or  cenforious  perfbn ;  and  for  ^mt^ap 
 that  greateft  and  molt  precious  ad  of  kindnefs,      *  !• 
 looks  on  him  as  his  enemy.     And  now  one 
 that  thus  ftubbornly  refills  all  means  of  cure, 
 mull  be  concluded  in  a  moll  dangerous  ellate. 
 7.  But  befides  this  danger  of  Sin,  I  told 
 you  there  was  another,  that  of  Punifhment  •  ^/S^ 
 and  of  this  there  will  need  little  proof,  when  menu 
 it  is  confidered,  that  God  is  the  proud  man's 
 profelTed  enemy,  that   he   hates  and  refills 
 him,  as  appeared  in  the  texts  fore-cited  :  And 
 then  there  can  be  little  doubt,  that  he,  which 
 hath  fo  mighty  an  adverfary,  fhall  be  fure  to 
 fmart  for  it.  Yet  befides  this  general  ground 
 of  conclulion,  it  may  not  be  amifs  to  mention 
 fome  of  thofe  texts,  which  particularly  threa- 
 ten this  fin,  as  Trov.  xvi.  18.  ^ride  goeth 
 before  deft  ru^  ion  ^  and  an  haughty  J  fir  it  be- 
 fore a  fall.    Again,  Trov.  xvi.  5.  Every  one 
 that  is  frond  in  hearty  is  an  abomination  to 
 the  Lord'.,  though  hand  join  in  hand.,  yet  he 
 fhall  not  be  unpmfhed.  The  decree,  it  fcems, 
 is  unalterable :  And  whatever  endeavours  are 
 ufed  to  preferve  the  proud  man,  they  are  but 
 vain,  for  he  fhall  not  go  unpmifhed.    And 
 this  is  very  remarkable  in  the  Hory  of  iVi?- 
 buchadnezzary  Dan.  iv.  who,  though  a  king, 
 the  greateft  in  the  world,  yet  for  his  Pride 
 was  driven  from  among  men,  to  dwell  and 
 feed  with  beafts.     And  it  is  moft  frequent- 
 ly feen,  that  this  fin  meets  with  very  extra- 
 ordinary judgments,  even  in  this  life.     But 
 
 if 
 
144 Ctje  mWt  Durp  of  ^an> 
 
 Js^unDap  if  it  fhould  not,  let  not  the  proud  man  think 
 ^^*  that  he  hath  elcaped  God's  vengeance;  for 
 it  is  fure  there  will  be  a  mod:  lad  reckoning 
 in  the  next ;  for  if  God  ipared  not  the  An- 
 gels for  this  Sin,  but  cafl:  them  into  Hell,  let 
 no  man  hope  to  fpeed  better. 
 ^he  Folly.  8.  In  the  third  place,  I  am  to  fhew  you 
 the  great  Folly  of  this  Sin ;  and  to  do  that, 
 it  will  be  necelTary  to  eonfider  the  leveral 
 things  whereof  men  ule  to  be  proud  :  They 
 are  of  three  forts,  either  thole  which  we  call 
 the  goods  of  Nature,  or  the  goods  ot  For- 
 tune, or  the  goods  of  Grace. 
 In  refpea  P«  ^7  ^hc  goods  of  Nature  I  mean  Beauty^ 
 oF  the  Strength,  Wit,  and  the  like ;  and  the  being 
 h'aturt  Pfoud  of  any  of  thele  is  a  huge  folly  ;  For, 
 lirft,  we  are  very  apt  to  miftake^  and  think 
 ourfelves  handfome  or  witty,  when  we  are 
 not,  and  then  there  cannot  be  a  more  ridicu- 
 lous folly  than  to  be  proud  of  what  we  have 
 not;  and  fuch  every  one  efteems  it  in  another 
 man,  though  he  never  fuppofes  it  his  own 
 cafe,  and  fo  never  difcerns  it  in  himfelf.  And 
 therefore  there  is  nothing  more  defplcable 
 amongft  all  men,  than  a  proud  fool :  Yet 
 no  man,  that  entertains  high  opinions  of  his 
 own  wit,  but  is  in  danger  to  be  thus  de- 
 ceived, a  man's  own  judgement  of  himfelf 
 being,  of  all  others,  the  leaft  to  be  trufted. 
 But,  fecondly,  fuppofe  we  be  not  out  in 
 judging,  yet  what  is  there  in  any  of  thefe  na- 
 tural endowments,  which  is  worth  the  being 
 
 proud. 
 
Sin  of  Tride,  6Cc.         i4i 
 
 proud  of,  there  being  fcarce  any  of  them,  Siun^-'i? 
 which  fome  creature  or  other  hath  not  in  a  '^^^  . 
 greater  degree  than  man  ?  How  much  does 
 the  whitenefs  of  the  lilly,  and  the  rednefs  of 
 the  rofe,  exceed  the  white  and  red  of  the 
 faireft  face?  What  a  multitude  of  creatures 
 is  there  that  far  furpafs  a  man  in  ftrength  and 
 fvviftnefs?  And  divers  others  there  are,  which 
 as  far  as  concerns  any  ufeful  ends  of  theirs,  a£fc 
 much  more  wifely  than  moll  of  us  -^  and  are 
 therefore  oftentimes  in  Scripture  propofed  to 
 us  by  way  of  example.  It  is  therefore  furely 
 great  unreafonableneis  for  us  to  think  highly 
 of  ourfelves,  for  fuch  things  as  are  common 
 to  us  with  ])eafts  and  plants.  But  thirdly,  if 
 they  were  as  excellent  as  we  fancy  them,  yet 
 they  are  not  at  all  durable,  they  are  impair- 
 cd  and  loft  by  fundry  means :  A  frenzy  will 
 deftroy  the  rareft  wit ;  a  ficknefs  decay  the 
 frefheft  beauty,  the  greateft  ftrength;  or, 
 however,  old  age  will  be  fare  to  do  all.  And 
 therefore  to  be  proud  of  them  is  again  a  folly 
 in  this  refped.  But  laftly,  whatever  they 
 are,  we  gave  them  not  to  our  felves.  No 
 man  can  think  he  did  any  thing  towards  the 
 procuring  his  natural  beauty  or  wit,  and  fo 
 can  with  no  reafon  valac  himfelf  for  them. 
 
 lo.  In  the  fecond  place,   the  folly  is  ^sTheO-.ods 
 great  to  be  proud  of  the  goods  of  Fortune  ^  f"/ ■^'^'■"•■"*- 
 by  them, I  mean,  Wealth  and  Honour,  and  the 
 like;  for  it  is  fure,  they  add  nothing  of  true 
 worth  to  the  man  •  Somewhat   of  outward 
 L  pomp 
 
14^  €l3e  CUWiZ  Dutp  of  ©an. 
 
 ^uiiDai)  pomp  and  bravery  they  may  help .  him"  tOy 
 ♦  ■^»  bat  that  makes  no  change  in  the  perfon.  You 
 may  load  an  Afs  with  money,  or  deck  him 
 with  rich  trappings,  yet  ftill  you  will  not 
 make  him  a  whit  the  nobler  kind  of  beafi:  by 
 either  of  them.  Then,  fcccndl;^,  thcfe  are 
 things  we  have  no  hold  of,  they  vaniih  many 
 times  e'er  we  are  away  •  he  that  is  rich  to- 
 day may  be  poor  to-morrow,  and  then  v/iil 
 be  the  lefs  pitied  by  all  in  his  poverty,  the 
 prouder  he  was  when  he  was  rich.  Thirdly^ 
 We  have  them  all,  but  as  ftewards,  to  lay 
 out  for  our  Mailer's  ule,  and  therefore  lliould 
 rather  think  how  to  make  our  accounts,  than 
 pride  ourfelves  in  our  receipts,  Laflly,  What- 
 ever of  thele  we  have,  they,  as  well  as  the 
 former,  are  not  owing  to  ourfelves.  But  if 
 they  be  lawfully  gotten,  we  owe  them  only 
 to  God,  whofc  bleiling  it  is  that  maketh  rich, 
 Troi\  X.  12.  If  unlawfully,  we  have  them 
 upon  fuch  terms,  that  we  have  very  little 
 reafon  to  brag  of  them.  And  thus  you  fee 
 in  thefe  feveral  refpe£ts,  the  folly  of  this  fe- 
 cond  fort  of  Pride. 
 ^^he Goods  II.  The  third  is,  that  of  the  goods  of 
 6j Grace.  Gracc  *  that  is,  any  Virtue  a  man  hath.  And 
 herel  cannot  fay,  but  the  things  are  very 
 valuable,  they  being  infinitely  more  precious 
 than  all  the  world  ;  yet  neverthelefs,  this  is 
 of  all  the  reft  the  higheft  folly.  And  that  not 
 only  in  the  foregoing  relped,  that  we  help 
 not  ourfelves  to  it,  Grace  being  above  all 
 
 things 
 
Sin  of  Tnde,  ^a J^47 
 
 thing's  moft  immediately  God's  work  in  us:  ^nnnap 
 bat  elpecially  in  this,  that  the  being  proud     ^  ^* 
 of  Grace  is  the  Hire  way  to  lofe  it.     God, 
 who  gives  Grace  to  the  humble,  will  take  it 
 from  the  proud.     For  it,  as  we  fee  in  the  pa- 
 rable. Matt.  XXV.  28.  the  talent  was  taken 
 from  him  who  had  only  put  it  to  no  ufe  at 
 all,  how  fhall  he  hope  to  have  it  continued  to 
 him,  that  hath  put  it  tofo  ill,  thatinftead  of 
 trading  with  it  for  God,  hath  trafficked  with 
 it  for  Satan-  And  as  he  will  lofe  the  Grace 
 for  the  future,  fo  he  will  lole  all  the  reward 
 of  it  for  the  time  pad.     For  let  a  man  have 
 done  never  fo  many  good  ads,  yet  if  he  be 
 proud  of  them,  that  Pride  fliall  be  charged 
 on  him  to  his  Dcflrudion,  but  the  Good  fhall 
 never  be  remembred   to   his  reward.     And 
 this  proves  it  to  be  a  moft  wretched  folly  to 
 be  proud  of  Grace.     It  is  like  that  of  chil- 
 dren, that  pull  thofe  things  in  pieces  they  are 
 moft  fond  of,  but  yet  much  worfe  than  that 
 of  theirs  ^    for  we  not  only  lofe  the  thing 
 (and  that  the  moft  precious  that  can  be  ima- 
 gined) but  we  muft  alio  be  eternally  punifh- 
 ed  for  doing  lb,  there  being  nothing  that  fhall 
 be  fo  fiidly  reckoned  for  in  the  next  world, 
 as  the  abule  of  Grace;  and   certainly  there 
 can  be  no  greater  abufe  of  it,  than  to  make 
 it  ferve  for  an  end  fo  directly  contrary  to  that 
 for  which  it  was  given  ;  it  being  given  to 
 make  us  humble,    not   proud ;   to  magnify 
 God,  not  ourfelves. 
 
 J-  2  12.  Ha- 
 
148  cue  mWz  2>utp  of  tgan. 
 
 g>unDap       12.  Having  fhewed  you  thus  much  ot  this 
 V^*    lin,  I  fappofe  it  will  appeiaf  very  neceflary 
 
 ^HumHify.  ^^  ^^  cfchewed  ;  to  which  purpofe  it  will 
 firft,  be  ufeful  to  confider  what  hath  been  al- 
 ready faid  concerning  it,  and  that  fo  ferioufly^ 
 as  may  work  in  thee  not  fome  flight  diflike^ 
 but  a  deep  and  irreconcileable  hatred  of  the 
 fm :  Secondly,  To  be  very  watchful  over  thine 
 own  heart,  that  it  cherilh  not  any  beginnings 
 of  it,  never  fuffer  it  to  feed  on  the  fancy  of 
 thy  own  worth ;  but  whenever  any  fuch 
 thought  arifes,  beat  it  down  immediately 
 v»^ith  the  remembrance  of  Ibme  of  thy  follies 
 or  fins,  and  fo  make  this  very  motion  of 
 Pride  an  occafion  of  Humility.  Thirdly,  Ne- 
 ver to  compare  thyfelf  with  thofe  thou  think- 
 eft  more  foolilh  or  wicked  than  thyfelf,  that 
 fo  thou  m.ay'ft,  like  the  Tharifee,  Luke  xviii. 
 II.  extol  thyfelf  for  being  the  better:  But 
 if  thou  wilt  compare,  do  it  with  the  wife 
 and  godly;  and  then  thou  wilt  find  thou 
 comeft  fo  far  fhort,  as  may  help  to  pull  down 
 thy  high  efteem  of  thyfelf.  Laftly,  To  be 
 very  earneit  in  prayer,  that  God  would  root 
 out  all  degrees  of  this  (in  in  thee,  and  make 
 thee  one  oixhoi^  foor  hi  fftr it ^  Matt.  v.  3.  to 
 whom  the  blcifrng,  even  of  Heaven  itfelf  is 
 promifed» 
 
 Vain-glory.  I3»  The  fecond  contrary  to  Humility,  I 
 told  yoUjWasVain-glory,  that,  is  a  great  thirfl 
 after  the  praife  of  men.  And,  firft,  that  this  is 
 
 ^hs  Sin.   a  Sin,  I  need  prove  no  otherwife,  than  by  the 
 
 words 
 
Sin  of  "Pride,  ^ [49^ 
 
 words  of  our  Saviour,  John  v.  44.  How  can  ye  ^""^^p 
 helieve,  which  receive  honour  one  of  another  ? 
 Where  it  appears,  that  it  is  not  only  a  Sin,  but 
 fuch  an  one  as  hinders  the  receiving  of  Chrift 
 into  the  heart;  for  fo  Believing  there  fignifies. 
 This  then,  in  thefecond  place,  fhews  you  like- r/^.^  Ban- 
 wife  the  great  dangeroufnefs  of  this  Sin;  for^^*"* 
 if  it  be  that  which  keeps  Chrift  out  of  the 
 heart,    it  is  fure  it  brings   infinite  Danger, 
 fince  all  our  fafety,  all  our  hope  of  efcapin^ 
 the  wrath  to  come,  ftands  in  receiving  him, 
 But  bcfides  the  authority  of  this  text,  com- 
 mon experience  Jhews,  that  where  ever  this 
 fm  hath  polTeffion,  it  endangers  men  to  fall 
 into  many  other :  For  he  that  fo  confiders  the 
 praife  of  men,  that  he  muft  at  no  hand  part 
 with  it,  whenever  the  greatefl:  fins  come  to 
 be  in   fafhion  and  credit   (as,   God   knows, 
 many  are  now  a-days)  he  will  be  fure  to  com- 
 mit them,  rather  than  run  the  difgrace  of 
 being  too  fingle  and  precife.     I  doubt  there 
 are  many  confciences  can  witnefs  the  truth  of 
 this,  fo  that  1  need  fay  no  more  to  prove  the 
 Danger  of  this  fin, 
 
 1 4.  The  third  thing  I  am  to  fhew  is  the  Fol-  The  Folly. 
 ly  of  it ;  and  that  will  appear,  firft,  by  confi- 
 dering  what  it  is  we  thus  hunt  after;  nothing 
 but  a  little  air,  a  blaft,  the  breath  of  men,  it 
 brings  us  in  nothing  of  real  advantage;  for  I 
 am  made  never  the  wifer  nor  the  better  for  a 
 man's  faying,  I  am  wife  and  good.  Befides, 
 if  I  am  commended,  it  muft  be  either  before 
 
 L  3  my 
 
ijo  ^iLt}t  CBDolc  Dutp  of  a^an. 
 
 ^uatiap  my  face,  or  behind  my  back  ^  if  the  formei' 
 VI.    it  is  vey  often  flattery,  and  fo  the  greateft 
 abufe  that  can  be  offered,  and  then  I.  mufl  be 
 very  much  a  fool  to  be  pleafed  with  it :  But 
 if  it  be  behind  my  back,  1  have  not  then  fo 
 much   as   the  pleafure  of  knowing  it  ^  and 
 therefore  it  is  a  ff range  folly  thus  to  purfue 
 what  is  fo  utterly  gainlefs.  Bbt  fecondly.  It 
 is  not  only  gainlefs,  but  painful  and  uneafy 
 alfo.  He  that  eagerly  feeks  praife,  is  not  at  all 
 mafter  of  himfelf,  but  muft  fuit  all  his  adions 
 to  that  end,  and  inftead  of  doing  what   his 
 own  reafon  and  confcience  (nay,  perhaps  his 
 worldly  conveniency  direcfs  him  to,  he  mufl 
 take   care  to   do    what  will   bring   him    in 
 commendations  ;    and  fo  endave  himfelf  to 
 every  one  that  hath  but   a  tongue  to   com- 
 mend him.     Nay,  there  is  yet  a  farther  un- 
 eafinefs  in  it,  and  that  is,  when  fuch  a  man 
 fails  of  his  aim,  when  he  miffcs  the  praife, 
 and    perhaps   m.eets   with    the  contrary,  re- 
 proach  (which  is  no  man*s  lot  more  often 
 than  the  vain-glorious,  nothing   making    a 
 man  more  defpifed)  then  what  diflurbances 
 and  difquiets,  and  even  tortures  of  mind  is  he 
 under?  A  lively   inftance  of  this  you   have 
 in  Ab'tthofhel^  o.  Sam.  xvii»  23.  who  had  fo 
 much  of  this  upon  j^bfalom's  delpifmg  his 
 counfel,  that  he  chofe  to   rid,  himfelf  of  it 
 by  hanging  himfelf.     And  fare  this  painful- 
 nefs  that  thus  attends  this  fn,  is  fufficient 
 proof  of  the  Folly  of  it.     Yet  thjs  is  not  all, 
 
 it 
 
Shi  of  "Pride,  6Cc,  151 
 
 it  is  yet  farther  very  hurtful.  For  if  this  vain-  ^wnoa^ 
 glory   be  concerning  any  good  or  Chrillian     ^^' 
 aclion,  it  deftroys  all  the  fruit  of  it  \  he  that 
 pr.iys  or  gives  alms  to  be  feen  of  men,  Matt, 
 vi.  2.  muft  take  that  as  his  reward,  Verily 
 I  fay  unto  you,  they  have  their  reward'^  they 
 muil  exped  none  from  God,  but  the  portion 
 ofthofc   hypocrites,  that  love  the  frafe  of 
 men  more  than  the  praife  of  God.    And  this 
 is  a  miferable  folly  to  make  fuch  an  exchangCji 
 it  is  like  the  dog  in  the  fable,  who  feeing  in 
 the  v/ater  the  fhadow  of  that  meat  he  held 
 in  his  mouth,  catched  at  the  fhadow,  and  ^o 
 let  go  his  meat.    Such  dogs,  fuch  unreafona- 
 ble  creatures  are  we,  when  we  thus  let  go  the 
 eternal  rewards  of  Heaven,  to  catch  at  a  few 
 good  words  of  men.  And  yet  we  do  not  only 
 lofe  thofe  eternal  joys,  but  procure  to  our- 
 ieh^es  the  contrary,  eternal  miferics  ;  v/hich 
 is  fure  the  higheft  pitch  of  folly  and  madnefs. 
 But  if  the  Vain-glory  be  not  concerninp;  any 
 virtuous   a6lIon,    but  only   feme  indifferent 
 thing,  yet  even  there  alfo  it  is  very  hurtful- 
 for  Vain-glory  is  a  lin,  that,  wherefocver  it  is 
 placed,    endangers  our  eternal  Hate,    which 
 is  thegreatefl  of  all  mifchiefi^.     And  even  for 
 the  prefent  it  is  obfervable,  that  of  all  other 
 fins  it  Hands  the  moft  in  its  own  light,  hin- 
 ders it  felf  of   that  very  thing  it  purfucs. 
 For  there  are  very  few  that  thus  hunt  af- 
 ter praife,  but  they  are  difcerned  to  do  fo, 
 ^id   that  is  fare  to   eclipfe  whatever  praife 
 L  4  worthy 
 
152  €l)e  mWt  Durp  of  ^an. 
 
 ^unnap  worthy  thing  they  do,  and  brings  fcorn  up- 
 *^-'»    on  them   inftead  of  reputation.     And  then 
 certainly  we  may  juftly  condemn  this  fin  of 
 folly,  which  is  fo  ill  a  manager  even  of  its 
 own  defign. 
 Helps  a-        '5-  ^°^  hd^ve  feen  how  wretched  a  thing 
 gainji       this  Vain-glory  is  in  thefe  feveral  refpeds,  the 
 ^^"'S^^U'fcvious   confideration  whereof  may  be    one 
 good  means  to  fubdue  it;  to  which  it  will  be 
 necelTary  to  add,  firft,  a  great  watqhfulnefs 
 over  thyfelf;  oblerve   narrowly  whether  in 
 any  Chriflian  duty  thou  at  ail  confiderell:  the 
 praife  of  men ;  or  even  in  the  moft  indiffe- 
 rent action,  look  whether  thou  have  not  too 
 eager  a  defire  of  it;  and  if  thou  findeft  thy- 
 felf  inclined  that  way,  have  a  very  llrid  eye 
 upon  it ;  and  whenever  thou  findeft  it  flir-. 
 ring  check  and  rcfift  it ;  fuffer  it  not  to  be 
 the  end  of  thy  adions:  But  in  all  matters  of 
 religion  let  thy  duty  be  the  motive ;  in  all 
 indifferent  things  of  common  life  let  reafbn 
 dircd  thee ;  and  though   thou  may'ft  ib  far 
 confider  in  thofe  things  the  opinion  of  men, 
 as  to  obferve  the  rules  of  common  decency, 
 yet  never  think  any  praife  that  comes  into 
 thee  from  any  thing  of  that  kind  wortH  the- 
 contriving  for.     Secondly,  fet  up  to  thyfelf 
 another  aim,  'i;/^.  that  of  pleafing  God :  Let 
 that  be  thy  inquiry,when  thou  goeft  about  any 
 thing.  Whether  it  be  approved  by  him  ?  And 
 then  thou  wilt  not  be  at  leifure  to  confider 
 what  praife  it  will  bring  thee  from  men.  And 
 
 *  furely, 
 
Virtue  of  Meeknefs^  SCc.  1 53 
 
 furely,  he  that  weighs  of  how  much  more  ^un?>iip 
 moment  it  is  to  pleafe  God,  who  is  able  eter-  *  !• 
 naily  to  reward  us,  than  man,  whofe  ap- 
 plaufe  can  never  do  us  any  good,  will  furely 
 think  it  reafonable  to  make  the  former  his 
 only  care.  Thirdly,  if  at  any  time  thou  art 
 praifed,  do  not  be  much  over-joyed  with  it, 
 nor  think  a  jot  the  better  of  thyfelf*  but  if  it 
 be  virtue  thou  art  praifed  for,  remember  it 
 was  God  that  wrought  it  in  thee,  and  give 
 him  the  glory,  never  thinking  any  part  of 
 it  belongs  to  thee;  if  it  be  fome  indifferent 
 action,  then  remember  that  it  cannot  de- 
 ferve  praife,  as  having  no  goodneis  in  it : 
 But  if  it  be  a  bad  one  (as  amongft  men  fuch 
 2*re  fometimes  likelieft  to  be  commended) 
 then  it  ought  to  let  thee  a  trembling  inftead 
 of  rejoycing;  for  then  that  woe  of  our  Savi- 
 our's belongs  to  thee,  Luke  vi.  16.  Wo  tint  a 
 you  isjhen  menfpeak  well  ofyott^forfo  did  their 
 fathers  tothefalfefrofhets :  And  there  is  not 
 a  greater  fign  of  a  hardned  heart,  than  when 
 men  can  make  their  fins  the  matter  of  their 
 glory.  In  the  laft  place,  let  thy  prayers  aC- 
 lift  in  the  fight  with  this  corruption. 
 
 16.  A  fecond  virtue  is  M  E E  K  N  E  S  S^Meehe/r. 
 that  is,  a  calmnefs  and  quietnefs  of  Spirit, 
 contrary  to  the  rages  and  impatiencies  of 
 anger.  This  Virtue  may  be  exerciied  ei* 
 ther  in  refped  of  God,  or  our  neighbour. 
 That  toward  God  I  have  already  fpoken  of 
 under  the  head  of  Humility  j  and  that  towards 
 
 Qur 
 
154  coe  ^IDoit  Durp  of  i^an. 
 
 ^imDap  our  neighbour,  I  fhall  hereafter.  All  1  have 
 ^■^*  here  to  lay  of  it  is,  how  it  becomes  a  duty  to 
 ourfelvcs  j  that  it  does  in  refpe£l  of  the  great 
 advantage  we  reap  by  it;  which,  in  mere 
 kindnels  to  ourlelves,  we  are  to  look  after. 
 jdvaK'  And  to  prove  that  it  brings  us  this  great 
 tages  o//V. advantage,  I  need  fay  no  more,  but  that  this 
 Meeknefs  is  that,  to  which  Chrift  hath  pro- 
 nounced a  blcffing,  Matt,  v.  5.  Bieffedare  the 
 meek^  and  not  only  in  the  next  world,  but 
 even  in  this  too,  they Jh all  hiher'it  the  earth. 
 Indeed,  none  but  the  meek  perfon  hath  the 
 true  enjoyment  of  any  thing  in  the  world  ; 
 for  the  angry  and  impatient  are  like  fick 
 people,  who,  we  ufe  to  fay,  cannot  enjoy 
 the  greatefl  profperitics ;  for  let  things  be 
 never  fo  fair  without,  they  will  raife  ftorms 
 within  their  own  breafts.  And  farely,  who- 
 ever hath,  either  in  himfelf  or  others,  ob- 
 ferved  the  great  unea'finefs  of  this  paflion  of 
 anger,  cannot  choofe  but  think  Meeknefs  a 
 moft  pleafant  thing. 
 
 17.  Befides,  it  is  alfo  a  mofl:  honourable 
 thing,  for  it  is  that  whereby  we  refemble 
 Chrift,  Learn  of  yne^  faith  ht^for  I  am  meek 
 and  lowly  in  hearty  Matt.  xi.  z^.  it  is  alfo 
 that  whereby  we  conquer  ourfdves,overcome 
 our  own  unruly  paffions,  v.'hich  of  all  vitlo^ 
 ties  is  the  greatefl:  and  moft  noble.  Laftly, 
 it  is  that  which  makes  us  behave  ourfelvcs 
 like  men,  whereas  anger  gives  us  the  fierce- 
 nefs  and  wildnefs  of  favage  beafts.  And  ac- 
 cordingly 
 
Virtue  of  Meeknefs^  ^c.  1 55 
 
 cordingly    the  one  is,  by   all,  efteemed   and  .5.u«oap 
 loved,  whereas  the  other  is  hated  and  abhor-    '^* 
 red,  every  man  Ihunning  a  man  in  rage  as 
 they  would  a  furious  beaft. 
 
 1 8.  Farther  y^t,  Meeknefs  is  the  fobriety 
 of  the  mind,  whereas  anger  is  the  diretl  mad- 
 nefs  •  it  puts  a  man  wholly  out  of  his  own 
 power,  and  makes  him  do  fuch  things,  as  him- 
 felf,  in  his  fober  temper,  abhors  :  How  ma- 
 ny men  have  done  thofe  things  in  their  rage, 
 which  they  have  repented  all  their  lives  af- 
 ter ?  And  therefore,  furely,  as  much  as  a 
 man  is  more  honourable  than  a  beaft,  a  fo- 
 ber man  than  a  mad  man  ^  fo  much  hath 
 this  Virtue  of  Meeknefs  the  advantage  of  ho- 
 nour above  the  contrary  vice  of  anger. 
 
 15)  Again,  Meeknefs  makes  any  condi- 
 tion tolerable  and  eafy  to  be  endured.  He 
 that  meekly  bears  any  fuffering,  takes  off 
 the  edge  of  it,  that  it  cannot  wound  him  ; 
 whereas  he  that  frets  and  rages  at  it,  whets 
 it,  and  makes  it  much  fharper  than  it  would 
 be  ;  nay,  in  fome  caies,  makes  that  fo,  which 
 would  not  elfe  be  fo  at  all,  as  particularly 
 in  the  cafe  of  reproachful  words,  which,  in 
 themfelves,  can  do  us  no  harm,  they  neither 
 hurt  our  bodies,  nor  leflen  our  eftates ;  the 
 only  mifchief  they  can  do  us,  is  to  make  us 
 angry,  and  then  our  anger  may  do  us  many 
 more:  Whereas  he  that  m.eekly  paffes  them 
 by,  is  never  the  worfe  for  them  ^  nay,  the 
 better,  for  he  Ihall  be  re^vardcd  by  God  for 
 
 that 
 
156  •  €i3e  amQlc  Duty  ot  ^an. 
 
 ^uaDap  (hat  patience.  Much  more  might  be  faid  to 
 ^*.  recommend  this  Virtue  to  us,  in  refped  of 
 our  own  prefent  advantage:  but,  I  fuppofe, 
 this  may  luffice  to  perfuade  men  to  the  efteem 
 of  it.  The  harder  matter  will  be  to  gain  them 
 to  the  pradife  of  it,  wherein  men  pretend  I 
 know  not  what  difficulties  of  natural  confti- 
 tutions,  and  the  like;  yet  fure  there  is  no 
 man  of  lb  cholericfc  a  temper,  but,  if  he  did 
 heartily  fet  about  it,  would  find  it  were  not 
 impoffible,  in  fome  good  meafure,  to  fub- 
 due  it ;  but  then  he  muft  be  diligent  in  ufing 
 means  to  that  end.  Divers  of  thefe  means 
 there  are :  I  fhall  mention  fome  fev/. 
 
 Means  of  ^°*  ^^  ^^^'  ^^^^  imprinting  dccp  in  our 
 ahtaining.  miuds  thc  lovelincfs  and  benefits  of  Meek^ 
 nefs,  together  with  the  uglinefs  and  mifchiefs 
 of  anger.  Secondly,  to  fet  before  us  the  ex- 
 ample of  Chrift,  who  endured  all  reproaches, 
 yea,  torments,  with  perfect  patience;  that 
 was  led  as  a  Jbeep  tothe  jlaugter^  Ifa,  liii.  7. 
 that  when  he  was  revilea^  reviled  not  again  \ 
 when  he  fuffered^  threatnednot^  i  Pet.  ii.  23, 
 And  if  he,  the  Lord  of  glory,  fuffered  thus 
 meekly  and  unjuftly  from  his  own  creatures, 
 with  what  face  can  we  ever  complain  of 
 any  injury  done  to  us?  Thirdly,  to  be  very 
 watchful  to  prevent  the  very  firft  begin- 
 nings of  anger,  and  to  that  purpole,  to  mor- 
 tify all  inward  peevifhnefs  and  frowardnels 
 of  mind,  which  is  a  fin  in  irfelf,  though  it 
 proceed  no  flirther;  bilt  will  aUb  be  furc,  if 
 
 it 
 
Virtue  of  Conjiderat'wn^  ^c.  ij7 
 
 it  be  cherifhed,  to  break  out  into  open  efFecbs  -©lainap 
 of  anger.  Therefore  whenever  thou  findeft  ^^» 
 the  leaft  rifing  of  it  within  thee,  make  as 
 much  hafte  to  check  it,  as  thou  wouldeft  to 
 quench  a  fire  in  thy  houfe;  but  be  fure  thou 
 bring  n®  fuel  to  it,  by  entertaining  any 
 thoughts  that  may  increafe  it.  And  at  fuch 
 time,  efpecially,  keep  a  moft  ftrid  watch 
 over  thy  tongue,  that  it  break  not  out  into 
 any  angry  Ipeeches;  for  that  breath  will  fan 
 the  fire,  not  only  in  thine  adverfary,  but 
 thyfelf  too  j  therefore  though  thy  heart  be 
 hot  within,  ftifle  the  flame,  and  let  it  not 
 break  out :  And  the  greater  the  tcmptaion 
 is,  the  more  earnefily  lift  up  thy  heart  to 
 God,  to  affift  thee  to  overcome  it.  Fourth- 
 ly, often  remember  how  great  punifliments 
 thy  fins  have  deferved  ;  and  then,  whether 
 thy  fufFerings  be  from  God,  or  man,  thou 
 wilt  acknowledge  them  to  be  far  fhort  of 
 what  is  due  to  thee,  and  therefore  wilt  be 
 afhamed  to  be  impatient  at  them. 
 
 21.  The  third  Virtue  is  CONSIDERA-^^^^ 
 TION.     And  this,  in  a  moft  fpecial  manner, //o/;."^"^  " 
 we  owe  to  our  fouls  :    For  without  it  sve 
 fliall,  as  rafh  unadvifed  people  ufe  to  do,  rufli 
 them  into  infinite  perils.     Now  this  Confide- 
 ration  is  either  of  our  ftate,  or  of  our  actions. 
 By  our  State  I  mean,  what  our  condition  is'^'^"-''"' 
 to  God-ward,  whether  it  be  fuch  that  we^'^'^' 
 may  reafonably  conclude  our  felves  in  his  fa- 
 vour.    This  it  much  concerns  us  to  confider 
 
 and 
 
138  COe  Wd^le  Oiitp  or  ®an. 
 
 ^unr^aJ'  and  examine,  and  that    not    by   thofe  eafy 
 ^^i*     rules  men  are  apt  to  frame  to   themlelves, 
 as  whether  they  believe  that  Chrifl:  died  for 
 their  fins,  that  they  are  of  the   number  of 
 the  eleci:,  and  fhall  certainly  be  laved.     If 
 thefe,  and  the  like,  were  all  that  were  re- 
 quired to  put  us  into  God's  favour,  none  but 
 fome  melancholy  perfon  could  ever  be  out 
 of  it:  For  we  are  apt  enough  generally   to 
 <fhe Rules  believe  comfortably  of  ourfelves.     But  the 
 i>M   j^^j^g  Q^^  ^^^^^     .-^^^  ^g  -^^  j-,j3  YVord,  are 
 
 io  try  our  c*  / 
 
 State.  thofe  by  which  wemuft  be  tried  at  the  lafl 
 day,  and  therefore  are  certainly  the  only  fafe 
 ones  by  which  to  try  ourfelves  now.  And 
 the  fum  of  thofe  are,  that  whofoever  conti- 
 nues in  any  one  wilful  fin,  is  not  in  his  favour, 
 nor  can,  if  he  do  fo  die,  hope  for  any  mercy 
 at  his  hand. 
 
 22.  Now  it  is  highly  nectflary  we  fhould 
 confider  what  our  condition  is  in  this  re- 
 fpe8: ;  for  fmce  our  life  is  nothing  but  a  puff 
 of  breath  in  our  noftrils,  which  may,  for 
 ought  we  know,  be  taken  from  us  the  next 
 minute,  it  nearly  concerns  us  to  know  how 
 we  are  provided  for  another  world,  thatfo,  in 
 cafe  we  want  at  prefent  that  oil  in  our  lamps 
 wherewith  we  are  to  meet  the  Bridegroom, 
 Matt.  XXV.  8.  we  may  timely  get  it ;  and  not 
 for  want  of  it,  be  ever  fhut  out,  like  the  fool- 
 J%e  Dan-  ifi.1  virgins,  from  his  prefence.  The  neglect 
 gerofln-  q{^^^  Confideratiou  hath  undone  many  fouls, 
 
 COTlltClGYCi'' 
 
 tion,         fome  by  too  eafy  a  belief,  that  they  were  in  a 
 
 g,ooi 
 
Virtue  of  Con/ider at ion^  5Cc.  15^ 
 
 good  condition,  without  confidering,  and  try-  S'lmtinp' 
 ing  themldves  by  the  foregoing  Rule,  but  ^^^ 
 prefuming  either  upon  fbme  flight  outward 
 performances,  or  upon  fuch  a  falfe  faith,  as 
 1  even  have  now  defer ibed  ;  others  by  their 
 wretched  carelefs  going  on,  without  fo  much 
 as  asking  themfelves  what  their  condition  is,, 
 but  hope  they  fhould  do  as  well  as  their 
 neighbours,  and  fo  never  enquiring  farther^ 
 which  wretched  carelelsnefs  will  as  certainly 
 undo  the  fpiritual,  as  the  like  w^ould  do  the 
 temporal  eftatc ;  yet  in  that  every  man  is 
 wife  enough  to  forefee,  that  a  man  that  ne- 
 ver takes  any  accounts  of  his  eftate,  to  fee 
 whether  he  be  worth  fomething  or  nothing, 
 will  be  fure  to  be  a  beggar  in  the  end.  But 
 in  this  far  weightier  matter  we  can  generally 
 be  thus  improvident. 
 
 23.  The  fecond   thing  we  are  to  conliderQ,^^^^^^ 
 is  our  A£lions,  and  thofe  either  before  or  af-e«/. 
 ter  the  doing  of  them.  In  the  firft  place,  we 
 are  to  confider  before  we  act,  and  not  to  do^'f'T!!^^ 
 any  thing  rafhly  or  headily  ;  but  nril:  to  ad- 
 vife  with  our  confciences,  whether  this  be  law- 
 ful to  be  done  :  For  he  that  follows  his  own 
 inclination,  and  does  every  thing  which  that , 
 moves  him  to,  fliall  be  fure  to  fall  into  a  mul- 
 titude of  fins.  I'herefore  confider  foberly,  and 
 be  alTured  of  the  lawfulnefs  of  the  thing,  be- 
 fore thou  venture  to  do  it.  This  advifednefs  is, 
 in  all  worldly  things,  accounted  fo  necefiary 
 a  part  of  wifiom,  that  no  man  is  accounttd 
 
 wife 
 
i6o  viLtic  Siliyolc  Durp  of  vi^an 
 
 ^mimp  wife  without  it:  A  rafh  man  we  look  upon 
 ^  ■*••  as  the  next  degree  to  a  fool.  And  yet  it  is 
 fure,  there  is  not  fo  much  need  of  looking 
 about  us  in  any  thing,  as  in  what  concerns 
 oar  fouls ;  and  that  not  only  in  refped  of  the 
 great  value  of  them  above  all  things  clfe, 
 but  alfo  in  regard  of  the  great  danger  they 
 are  in,  as  hath  been  lliev^ed  more  at  large  in 
 the  beginning  of  the  Treatife. 
 Jfter  tiey  24.  Sccondly,  wc  are  to  confider  the  Adi- 
 aredoTie.,  ^^^  when  they  are  paft  alio;  that  is,  we  are 
 to  examine  whether  they  have  been  fuch  as 
 are  allowable  by  the  laws  of  Chrift.  This 
 is  very  necelTary,  whether  they  be  good  or 
 bad ;  if  they  be  good  the  recalling  them 
 helpeth  us  to  the  comfort  of  a  good  con- 
 fcience,  and  that  comfort  again  encourageth 
 us  to  go  on  in  the  like ;  and  befides,  it  ftirs 
 us  up  to  thankfulnefs  to  God,  by  whole 
 grace  alone  we  were  enabled  to  do  them. 
 But  if  they  be  bad,  then  it  is  eipecially  ne- 
 cefTary  that  we  thus  examine  them,  for, 
 without  this,  it  is  impoflible  we  Ihould  ever 
 come  to  amendment;  for,  unlefs  we  obferve 
 them  to  have  been  amifs,  we  can  never  think 
 it  needful  to  amend,  but  ifhall  ftill  run  on 
 from  one  wickednefs  to  another,  which  is 
 the  greateft  curfe  any  man  can  lie  under. 
 „  25.  The  oftner  therefore  vv^e  ufe  this  Con- 
 
 c/cow/5- fideration,  the  better;  for  the  lefs  likely  it  is 
 ration,      that  any  of  our  fins  fhall  efcape  our  know- 
 ledge. It  is  much  to  be  wilhed  that  every  man 
 
 would 
 
M'l'h.if  II  '  ^    1.  ■  III' -■     ■ ■■Il.l.l.l «     .u^     . 
 
 Of  Conjideration^  ^c. lOt 
 
 would  thus  every  night  try  the  adions  of  ©unDap 
 the  day,  that  fo,  if  he  have  done  any  thing 
 amifs,  he  may  foon  check  himfelf  for  it,  and 
 fettle  his  refolations  againft  it,  and  not  let 
 it  go  on  to  a  habit  and  courfc.  And  that 
 he  may  alfo  early  beg  God's  pardon,  which 
 will  the  eader  be  had,  the  fooner  it  is  asked ; 
 every  delay  of  that  being  a  great  increafe  of 
 the  fm.  And  furely,  whoever  means  to  take 
 an  Account  of  himfelf  at  all,  will  find  this 
 the  eafier  courfe ;  it  being  much  eafier  to  do 
 it  fo,  a  little  at  a  time,  and  while  palTages 
 are  frefh  in  his  memory,  than  to  take  the 
 account  of  a  long  time  together.  Now  if  it  D^Kirer  of 
 be  confidered,  that  every  wilful  fin  muft  have'''^^'^'"''^''* 
 a  particular  repentance  before  it  can  be  par- 
 doned, methinks  men  Ihouid  tremble  to  ilcep 
 without  that  repentance ;  for  what  aflurance 
 hath  any  man  that  lies  down  in  his  bed,  that 
 he  fhall  ever  rife  again  ?  And  then  how  dan- 
 gerous is  the  condition  of  that  man,  that 
 fleeps  in  an  unrepented  fin?  The  weighing 
 of  thefe  feveral  motives  may  be  a  means,  by 
 God's  blcfling,  to  bring  us  to  the  pradice 
 of  this  duty  of  Gonlideration  in  all  the  parts 
 of  it. 
 
 M  SUjST- 
 
i62  -Clje  mWz  Durp  of  ®an. 
 
 ■ 
 
 SUNDAY    VII. 
 
 Of  Conteittednefsy  and  the  Contraries  to  it ; 
 Murmuring^  Ambition^  Covetoufnefs^  En-^ 
 'uy :  Helps  to  Contentednefs :  Of  Duties 
 which  concern  our  Bodies  ;  of  Chaftityy  8Cc. 
 Helps  to  it ;  Of  Temper ance. 
 
 Contented-  Sed.  I.  Tp  H  E  FouTth  V  I  R T  U  E  is 
 *"^''  ■       CONTENTEDNESS; 
 
 •^  and  this  farely  is  a  duty  we 
 muft  owe  to  ourlelves,  it  being  that  with-* 
 out  which  it  is  impoffible  to  be  happy.  This 
 Contentednefs  is  a  well-pleafednefs  with  that 
 condition,  whatever  it  is,  that  God  hath  pla- 
 ced us  in  j  not  murmuring  and  repining  at  our 
 lot,  but  chearfully  welcoming  whatfoever 
 God  fends.  How  great,  and  withal  how 
 pleafant  a  virtue  this  is,  may  appear  by  the 
 Contrariety  it  hath  to  feveral  great  and  pain*^ 
 iiil  vices :  So  that  where  this  is  rooted  in  the 
 heart,  it  fubdues  not  only  fome  fuch  fingle 
 fin,  but  a  duller  of  them  together. 
 CoKttaryh  2.  And,firft,  it  is  contrary  to  all  murmur- 
 Murmur-  j^g  jj^  general,  which  is  a  fin  moft  hateful 
 to  God,  as  may  appear  by  his  fliarp  punifh- 
 ments  of  it  on  the  Ifraelites  in  the  wildernefs, 
 as  you  may  read  in  feveral  places  of  the  book 
 of  Exodus^  and  Numbers.  And  furely  it  is 
 alio  very  painful  and  uneafy  to  a  man's  felf : 
 For  if,  as  the  Pfalmilt  faith,  it  be  2i  joyful  and 
 
 pleafant 
 
Virtue  of  Contentednejs^  ^c.  163 
 
 ■ 
 
 f  leaf  ant  thing  to  be  thankful^  we  may,  by  ^unDap 
 the  rule  of  contraries,  conclude,  it  is  a  fad    ^^•^* 
 and  unpleafant  thing  to  be  murmuring ;  and, 
 I  doubt  not,  every  man's  own  experience  will 
 confirm  the  truth  of  it. 
 
 3.  Secondly,  it  is  contrary  to  Kmhit\on\(ro  Jmhh 
 The  Ambitious  man  is  always  difliking  his''*"^- 
 prefent   condition,    and  that  makes  him  fo 
 greedily  to  feek  a  higher ;  whereas  he  that  is 
 content  with  his  own,  lies  quite  out  of  the 
 
 road  of  this  temptation.  Now  Ambition  is 
 not  only  a  great  fin  in  it  felf,  but  it  puts  men 
 upon  many  other  ;  there  is  nothing  io  horrid, 
 which  a  man,  that  eagerly  feeks  greatnefs, 
 will  ftick  at :  Lying,  perjury, murder,  or  any 
 thing  will  down  with  him,  if  they  feem  to 
 tend  to  his  advancement:  And  the  uneafinefs 
 of  it  is  anfwerable  to  the  fin.  This  none 
 can  doubt  of,  that  confiders  what  a  multi- 
 tude of  fears  and  jealoufies,  cares  and  diftrac- 
 tions  there  are  that  attend  Ambition  in  its 
 progrefs,  befides  the  great  and  publick  rains 
 that  ulually  befall  it  in  the  end.  And  there- 
 fore, lure,  Contentednefs  is  in  this  refped 
 as  well  a  happinels,  as  a  virtue. 
 
 4.  Thirdly  it  is  contrary  to  Covetoufiiefs.  7;  Gc/g- 
 This  the  Apoftle  witnefieth,  HeL  xiii.  5.  Let  ^""f'^'f'- 
 your  converjatton  be  without  Covetoufnefs^ 
 
 and  be  content  with  fuch  things  as  ye  have* 
 Where,  you  fee,  Contentednefs  is  let  as  the 
 dired  contrary  to  Covetoulhefs,  But  of  this 
 there  needs  no  other  proof  than  common 
 M  2  experience: 
 
1^4  €l)e  mWt  Dutp  of  ©an* 
 
 ^u?iDap  experience ;  for,-  we  fee,'  the  covetous  mail 
 *  ^^*  never  thinks  he  hath  enough,  and  therefore  can 
 never  be  content ;  for  no  man  can  be  faid  to 
 be  fo,  that  thirfts  after  any  thing  he  hath  not. 
 Now  that  you  may  fee  how  excellent  and 
 neceffary  a  virtue  this  is,  that  fecU'rcs  us  a- 
 gainft  Covetoufnefs,  it  will  not  be  amifs  a 
 little  to  confider  the  nature  of  that  fin. 
 
 5.  That  it  is  a  very  great  crime,  is  moft 
 ^vTfsTon-  c^^t^^">  fo^  it  is  contrary  to  the  very  founda^ 
 irary  to  tion  of  all  good  lifc  j  I  mean  thofe  three 
 """"Sp   great  Duties,  to  God,  to  our  Selves,  to  our 
 
 Neighbours.  Firft,  it  is  fo  contrary  to  our 
 Duty  to  God,  that  Chrift  himfelf  tells  us, 
 Luke  xvi.  13.  ff'e  cannot  fer-ve  God  and  Maw- 
 mon :  He  that  fets  his  heart  upon  wealth, 
 mull  neceffarily  take  it  off  from  God :  And 
 this  we  daily  fee  in  the  covetous  man*s  prac- 
 tice i  he  is  lb  eager  in  the  gaining  of  riches, 
 that  he  hath  no  time  or  care  to  perform  his 
 Duty  to  God ;  let  but  a  good  bargain,  or  op- 
 portunity of  gain,  come  in  his  way,  prayer 
 and  all  duties  of  Religion  muft  be  negleded, 
 to  attend  it.  Nay,  when  the  committing  the 
 greateft  fin  againlt  God  may  be  likely  either 
 to  get  or  fave  him  ought,  his  love  of  wealth 
 quickly  perfuades  him  to  commit  it. 
 
 6,  Secondly,  it  is  contrary  to  the  Duty  we 
 To  our  owe  to  our  Selves,  and  that  both  in  refpe^k  of 
 feives.       ^^^  fouls  and  bodies.     The  covetous  man  de- 
 
 fpifes  his  foul,  fells  that  to  eternal  deftru£lion 
 for  a  little  pelf;  For  ^o  every  man  does  that  by 
 
 any 
 
Of  Content ednefs,  6Cc.  i^5 
 
 any  unlawful  means  feeks  to  enrich  himfelf :  &^""^J^? 
 Nay,  though  he  do  it  not  by  unlawful  means,    ^     ' 
 yet  if  he  have  once  fet  his  heart  upon  wealth, 
 he  is  that  covetous  perfon  upon  whom  the 
 Apoftle  hath  pronounced,  That  he  fiall  not 
 inherit  the  kingdom  of  God^  i  Cor.  vi^  i  o. 
 Nor  doth  he  only  offend  againft  his  foul,  but 
 his  body  too.    For  he  often  denies  that  thofe     • 
 neccffary  refrefhments  it  wants,  and  for  which 
 his  wealth  (as  far  as  it  concerns  himfelf)  was 
 given  him.     This  is  fo  conftantly  the  cuf^ 
 torn  of  rich  mifers,  that  I  need  not  prove  it 
 
 7.  In  the  third  place,  Covetoufnefs  is  con-  Neigttnurs 
 trary  to  the  duty  we  owe  to  our  Neighbours : 
 And  that  in  both  the  parts  of  it,  juftice,  and 
 charity.     He  that  loves  money  immoderate- 
 ly, will  not  care  whom  he  cheats  and  de- 
 frauds, fo   he  may  bring  in  gain  to  himfelf; 
 and  from  hence  fpring  thofe  many  Tricks 
 of  deceit  and  cozenage  fo  common  in  the 
 world.     As  for  charity,  that  is  never  to  be 
 hoped  for  from  a  covetous  man,  who  dreads  • 
 the  leiTening  of  his  own  heaps,  more  than  the 
 flarving  of  his  poor  brother.     You  fee  how 
 great  a  (in  this  is,  that  we  may  well  fay  of 
 it  as  the  Apoftle  doth,   i   Tim.  vi.  10.  The 
 love  of  money  is  the  root  of  M  evil.  And  it  is 
 not  much  lefs  uneafy  than  wicked ;  for  be- 
 tween the  care  of  getting  and   the   fear  of 
 Jofing,    the  covetous  man  enjoys   no  quiet 
 }ipur.     Therefore  every  man  is  deeply  con- 
 M  3  cenicd, 
 
i66  cue  m\)o\t  Dutp  of  ^an 
 
 ^mDap  cerned,  as  he  tenders  his  happinefs  either  in 
 
 ^^^*   this  world,  or  the  next,  to   guard   himielf 
 
 againft  this  fin,  which  he  can  no  way  do,  but 
 
 by  pofTefling  his  heart  with  this  Virtue  of 
 
 Con  tented  nefs. 
 
 Contented-      8.  In  the  fourth  place,  It  is  contrary  to 
 
 ve/s contra-  -^^^yy  .  (qj.  jjg  ^i^^^  jg  contcnt  with  his  own 
 
 condition,  hath  no  temptation  to  envy  ano- 
 ther's.    How  unchriftian  a  fin  this  of  Envy 
 is  Ihall  hereafter  be  fhewed  :  At  the  prefcnt 
 I  need  iay  no  more,  but  that  it  is  alfo  a  ve- 
 ry uneafy  one,  it  frets  and  gnaws  the  very 
 heart  of  him  that  harbours  it.  But  the  worfe 
 this  fin  is,  the  more  excellent  ftiil  is  this  grace 
 of  Contentednefs,  which   frees  us  from    it. 
 I  fuppole,  I  have  faid  enough  to  make  you 
 think  this  a  very  lovely  and  defirable  Virtue. 
 And  fure  it  were  not  impofiible  to  be  gained 
 by  any,  that  would  but  obferve  thefe  few 
 directions. 
 Ngfps  to        (),  Firft,  to  confider,  that   whatever  our 
 G»/f»/e^-  efl-^^g  ^^^  condition  in  any  refped  be,  it  is 
 that  which  is  allotted  us  by  God,  and  there- 
 fore is  certainly  the  bell  for  us,   he  being 
 much  better  able  to  judge  for  us,  than  we  for 
 ourfelves :  And  therefore  to  be  difpleafed  at 
 it,  is  in  efFe£b  to  fay  we  are  wifer  than  he. 
 Secondly,  Confider  throughly  the  vanity  of 
 all  worldly  things ;  how  very  little  there  is 
 "  in  them  while  we  have  them,  and  how  un- 
 certain we  are  to  keep  them ;  but  above  all, 
 in  how  little  ftcad  th?y  will  ftand  us  at  the 
 
 day 
 
-  _— — — — ^— — — — ^  — — ^—  —— ^^— — —^.i»^ 
 
 of  Contentednefsy  &c.  167 
 
 day   of  death  or  judgment,  and  then  thou  &»"fay 
 canft  not  think  any  of  them  much  worth  the    ^*-^' 
 defiring,  and  fo  wilt  not  be  difcontented  for 
 wantof  theni.    Thirdly,  Suffer  not  thy  fan- 
 cy to  run  on  things  thou  haft  n6t ;  many  have 
 put  themfelves  out  of  love  with  what  they 
 have,  only  'by  thinking  what  they  want.  He 
 that   fees    his    neighbour  pbirefs  fomewhat^ 
 which  himfelf  hath  not,  is  apt  to  think,  how 
 happy  he  fhould  be,  if  he  were  in  that  man's 
 condition ;   and,  in    the  mean  time,    never 
 thinks  of  enjoying  his  own,  which,  yet,  per- 
 haps, in  many  refpeds,  may  be  much  hap- 
 pier than  that  ofhis  neighbour's,  which  he  fo 
 much  admires :  For  we  look  but  upon  the 
 6utfide  of  other  (liens  conditions ;  and  many  a 
 man  that  is  en\ied  by  his  neighbours,  as  a 
 Wonderful  happy  perfon,  hath  yet  fome  fecreC 
 trouble,  which  makes  him  think  much  other- 
 wife  of  himfe£     Therefore  never  compare 
 thy  condition  in  any  thing  with  thofe  thou 
 counteft  more  profperous  than  thy  felf ;  but 
 rather  do  it  vith  thofe  thou  knowcft  more 
 unhappy,  anc  then  thou  wilt  find  caufe  to 
 rejoyce  in  thiie  own  portion.  Fourthly,  Con- 
 lider  how  far  thou  art  from  deferving  any 
 good  thing  horn  God,  and  then  thou   canft 
 not  but  win  Jacob,  Gen.  xxxii.  10.  confefs, 
 that  thou  aft  not  worthy  of  the  leaf  of  thofe 
 mercies  tbu  enjoyeft,  and  inftead  of  mur- 
 muring tht  they  are  no  more,  wilt  fee  rea- 
 fon  to  adrirc  and  praife  the  bounty  of  God, 
 M  4         ,  that 
 
i68  '€t)t  mWt 'D^ity  Ol^iiXi, 
 
 ^uirny  that  they  are  fo.  many.     Fijthly,  Be  often 
 y  ^*'   thinking  of  the  joys  laid  up.  for  thee  in  Hea- 
 ven ;  look  upon  that  as  thy  ^  home,  on  this 
 world  only  as  an  inn,  where  thou  art  fain  to 
 take  up  ip  thy  paffage  :  And  then,  as  a  tra- 
 veller expp(3:s;not,  the  fame  conveniences  afe 
 an  inn,  that  he  hath  at  home;  fo  thou  haft 
 reafon  to  be  content  with  whatever  enter- 
 tainment thou  findeft  here,  knowing  thou  art 
 upon  thy  journey  to  a  place  of  infinite  hap- 
 pinefs,  which  will  make  an  abundant  amends 
 for  all  the  uneafinefs  and  hardfhip  thou  canft 
 fufFer  in  the  way.     Laftly,  Pray   to  God^ 
 from  whom  all  good  things  do   come,  that 
 he  will,  to  all  his  other  bkflings,  add  this 
 of  a  contented  mind,  without  which  thou 
 canft  have  no  tafte  or  relifh  )f  any  other. 
 ;Di;^,„,,.       10.  A  fifth  duty  is  D 1  LI  G  E  N  C  E  ; 
 this  is  made  up  of  two  parts  Watchfulnefs, 
 and  Induftry,  anci  both  thefe  we  owe  to  our 
 fouls. 
 Jj^aiclfui-      ii«  Firft,  Watchfulnefs,  inobferving  all 
 re/jagawj}  the  dangers  that  threaten  then.    Now  fince 
 '"'         nothing  can  endanger  our  fouL  but  fm,  this 
 Watchfulnefs  is  principally  tobe  imployed 
 againft  that;  and,  as  in  a  befiegd  city,  where 
 there  is  any  weak  part,  there  i  is  necelfary 
 to  keep  the  ftrongeft  guard ;  fc  it  is  herCj 
 where-ever  thou  findeft  thy  inclirations,  fucb, 
 as  are  moft  likely  to  betray  thee  o  fin,  there 
 it  concerns  thee  to  be  elpeciall)  watchful. 
 Obferve  therefore  carefully  to  wht  fins  ^k 
 
'The  Virtue  of  Diligence,  &Cc.  j6^ 
 
 ther  thy  natural  temper,  thy  company,  orS>unnap 
 thy  courfe  of  life  do  particularly  incline  thee,  *  *^» 
 and  watch  thyfelf  very  narrowly  in  thofe  ^ 
 yet  do  not  fo  lay  out  all  thy  care  on  thofe, 
 as  to  leave  thyfelf  open  to  any  other  ;  for 
 that  may  give  Satan  as  much  advantage  on 
 the  other  fide  ;  but  let  thy  watch  be  gene- 
 ral, againft  all  fin,  though  in  a  fpecial  manner 
 againit  thofe,  which  are  like  ofteneft  to  at- 
 fault  thee.  r  ^  n  ..  ;^ 
 
 1 2.  The  fccond  part  of  Diligence  is  In-impming 
 duftry,  or  Labour ;  and  this  alio  we  owe  to^'^'^- 
 our  foqls,  for  without  it,  they  will  as  little 
 piofper   as    the   vineyard  of  the  Sluggard, 
 which  Solomon  defcribes,  Trov.  xxiv.  30.  For 
 there  is  a  husbandly  of  the  foul,  as  well  as 
 
 of  the  eftate ;  and  the  end  of  the  one,  as  of 
 the  other,  is  the  increafing  and  improving  of 
 its  riches.  Now  the  riches  of  the  foul  are 
 cither  natural  oY  divine.  By  the  natural  I 
 mean  its  faculties  of  reafon,  wit,  memory, 
 and  the  like :  By  the  divine  I  mean  the  gra- 
 ces of  God,  which  are  not  the  foul's  natural 
 portion,  but  are  given  immediately  by  God; 
 and  both  thefe  we  are  to  take  care  to  im- 
 prove, they  being  both  talents  intrufted  to 
 us  for  that  purpofe. 
 
 13.  The  way   of  improving  the  natural  ^A"'*^''''^' 
 is,  by  imploying  them  fo,  as  may  bring  in 
 
 moft  honour  to  God  :  We  muft  not  let  them 
 Jie  idle  by  us  through  floth,  neither  muit  we 
 pVervyhelm   th^m  with  intenipeiance,    and 
 
 bi'utill^ 
 
170  CDe  mt)QU  Dutp  at  ^An. 
 
 ^unnap  brutiih  pleafures,  which  is  the  cafe  of  too 
 "^^*  many,  but  we  mud  iraploy  them,  and  fet 
 them  on  work  :  But  then  we  muft  be  fure  it 
 be  not  in  the  Devil's  fervice;  like  many,who 
 fet  their  wit  only  to  the  profaning  of  God, 
 or  cheating  their  neighbours,  and  ftuff  their^ 
 memories  with  fuch  filthinefs,  as  Ihould  never  | 
 once  enter  their  thoughts.     Our  ufe  of  thern  ] 
 muft  be  fuch  as  may  bring  in  raoft  glory  tor  j 
 God,  moft  benefit  to  our  neighbours^  and  may 
 beft  fit  us  to  make  oClr  accounts,  when  God 
 Ihall  come  to  reckon  with  us  for  them. 
 
 ^r^  14.  But  the  other  part  of  the  foul's  riches 
 
 Of  Grace.  .       \  .  \u   *.  '       r-  AC 
 
 is  yet  more  precious,  that  is,  Grace,  and  01 
 this  we  muft  be  efpecially  careful,  to  husband 
 and  improve  it.  This  is  a  duty  exprefly  com- 
 manded us  by  theApoftle,  a  ^et.  iii.  1 8.  GroiJJ 
 in  Grace.  And  again,  in  the  firft  chapter  of 
 that  Epiftle,  ^uer.  5.  Gime  all  d'tl'tgence  to  add 
 to  your  faith  virtue^  and  to  wtue  knowledge^ 
 i§c.  Now  the  efpecial  means  of  improving 
 Grace  is  by  imploying  it;  that  is,  by  doing 
 thofe  things  for  the  enabling  of  us  whereunto 
 it  was  given  us :  This  is  a  fure  means,  not 
 only  in  refpe3:of  that  eafinefs,  which  a  cuftom 
 of  any  thing  brings  in  the  doing  of  it  •,  but 
 principally,  as  it  hath  the  promife  of  God, 
 who  hath  promifed,  Matt*  xxv.  a^^.  That 
 to  him  that  hath  (that  is,  hath  made  ufe  of 
 what  he  hath)  jhall  be  gheny  and  he  jhalt 
 have  abundance.  He  that  diligently  and  faith- 
 fully imploys  the  firft  beginnings  of  Grace, 
 
 Ihall 
 
Of  Diligence^  &Cc.  171 
 
 fliall    yet  have  more,    and  he   that  in  like  fcunDag 
 manner  husbands  that  more,  Ihall  yet  have  ^W. 
 a  greater  degree  ;  fo  that  what  Solomon  laith 
 of  temporal  riches,  is  alio  true  ol   Ipiiitual, 
 The  hand  of  the  diligent  maketb  rich. 
 
 15.  Theretore  whenever  thou  findeft  ^'^y  ^fo  imprcv* 
 good  Motions  in  thy  heart,  remember,  thd.t  good  Ai(r 
 is  a  leafon  for  this  fpiritual  husbandry  :  H*'^"^* 
 thou  haft  but  a  check  of  confcience  againft 
 any  lin  thou  liveft  in,  drive  that  on  till  it 
 come  to  an  hatred  ;  and  then  that  hatred, 
 till  it  come  to  refolution;  then  from  that 
 refolution  proceed  to  fome  endeavours  a- 
 gainft  it.  Do  this  faithfully  and  .  fincercly, 
 and  thou  fiialt  certainly  find  the  Grace  of 
 God  afliftingthec,  not  only  in  every  of  thele 
 fteps,  but  alfo  enabling  thee  to  advance 
 Itill  higher,  till  thou  come  to  fome  vi^bory 
 over  it.  Yet  to  this  Induftry  thou  muft  not 
 fail  to  add  thy  prayers  alfo ;  there  being  a 
 promife,  That  God  will  give  the  Holy  Sp^ 
 rit  to  them  that  ask  tt^  Matt.  vii.  11.  And 
 therefore  they  that  ask  it  not,  have  no  rea«. 
 fon  to  exped  it.  But  it  mufl  be  asked  with 
 fuch  an  earneftnefs,  as  is  fome  way  anfwera- 
 ble  to  the  value  of  the  thing,  which  being 
 infinitely  more  precious  than  all  the  world, 
 both  in  refpe£l  of  its  own  worth,  and  its 
 ufefulnefs  to  us,  we  muft  beg  it  with  much 
 more  zeal  and  earneftnefs,  than  all  temporal 
 bleffings,  or  elfc  we  ftiew  ourfelves  defpilers 
 of  it. 
 
 id.  Having 
 
^unoap      1 6.  Having  direded  you  to  the  means  of 
 VII.  improving  Grace,  I  Ihall,  to  quicken  you  to 
 
 ^   ^^^  it,  mention  the  great  Danger  to  the  contrary; 
 
 ger  of  the  ^.ud  that  is,  not,  as  in  other  things,  the  lofing 
 
 contrary,  only  thofc  further  degrees,  which  our  indul^ 
 try  might  have  helped  us  to,  but  it  is  the 
 lofing  even  of  what  we  already  have  j  For  from 
 him  that  hath  not  (that  is  again,  hath  not 
 made  ufe  ofwhathehath)^??^//^^  taken  away 
 even  that  which  he  hath^  Matt.  xxv.  25).  God 
 will  withdraw  the  Grace  which  he  fees  fo 
 negleded,  as  we  fee  in  that  parable  ;  the  ta* 
 lent  was  taken  from  him  that  had  only  hid 
 it  in  a  napkin,  and  had  brought  in  no  gain 
 to  his  lord.  And  this  is  a  moll  fad  punifh- 
 ment,  the  greateft  that  can  befal  any  man, 
 before  he  comes  to  Hell;  indeed  it  is  fome 
 kind  of  foretafte  of  it,  it  is  the  delivering 
 him  up  to  the  power  of  the  Devil,  and  it  is 
 the  banifhing  him  from  the  face  of  God,  which 
 are  not  the  leaft  parts  of  the  mifery  of  the 
 damned ;  and  it  is  alfo  the  binding  a  man  o- 
 ver  to  that  fuller  portion  of  wretehednefs  in 
 another  world ;  for  that  is  the  laft  doom  of 
 the  unprofitable  fer van t,  Matt.  xxv.  30.  Cafl 
 ye  the  unprofitable  fer  vant  into  outer  darknej'sy 
 there  <jh all  be  weeftng  and  gnajhifig  of  teeth. 
 You  fee,  there  are  no  light  dangers  that  at- 
 tend this  negled  of  Grace,  and  therefore,  if 
 we  have  any  love,  nay,  any  common  pity  to 
 pur  fouls,  we  mufl  fet  ourfelves  to  this  in- 
 duftry.     I  have  now  done  with  thofe  VIR^ 
 
 TUES 
 
Virtue  of  Cbafi'tty.  173 
 
 TU  E  S    which    relpect    our   SOU  L8'Si)imDap 
 I  come  now  to  thofe  which  concern  our  BO-  VII. 
 DIES. 
 
 17.  The  firft  of  which  is  CHASTITY;  ^'■^"-^' 
 or  PURITY,  which  may  well  be  fct  in 
 
 the  front  of  the  Duties  we  owe  to  our  bo- 
 dies ;  firice  the  Apoftle,  i  Cor,  vi.  i  8.  fets  the 
 contrary,  as  the  fpecial  fin  againfl  them  •  Hs 
 that  comm'itteth  fornkat'ion-,  fnneth  againjl 
 his  own  body, 
 
 1 8.  Now  this  Virtue  of  Chafiity  confifts  in 
 a  perfed  abftaining  from  all  kinds  of  Unclean- 
 nefs,  not  only  that  of  adultery  and  fornication, 
 but  all  other  more  unnatural  Ibrts  of  it,  com- 
 mitted either  upon  ourfelves,  or  with  any 
 other.  In  a  word,  all  acts  of  that  kind  are 
 utterly  againft  Chaftity,  fave  only  in  lawful 
 marriage.  And  even  there  men  are  not  to 
 think  themfelves  let  loofe  to  pleafe  their  bru- 
 tifh  appetites,  but  are  to  keep  themfelves 
 within  fuch  rules  of  moderation,  as  agree  to 
 the  ends  of  marriage,  which  being  thefe  two, 
 the  begetting  of  children,  and  the  avoiding  of 
 iornication,  nothing  muft  be  done  which  may 
 hinder  the  firfl  of  thefe  ends  ^  and  the  fecond 
 aiming  only  at  the  fubduing  of  luft,  the 
 keeping  men  from  any  finful  efFeds  of  it,  it  is 
 very  contrary  to  that  end  to  make  marriage 
 an  occafion  of  heightning  and  inflaming  it. 
 
 i5>.  But  this  virtue  of  Chaftity  reacheth^'^fj;'^ 
 not  only  to  the  reftraining  of  the  grofler  ad,W^^w/» 
 •but  to  all  lower  Degrees ;  it  fcts  a  guard  upon  '^1^' ^ 
 
174  -tie  Oiilnile  Durp  of  vmn. 
 
 ^u:l■■^  ■'  our  eyes,  according  to  that  ot  our  Saviour, 
 Vll,  ;\4att.  V.  28  He  that  looketh  on  a  woman  to 
 litfl  after  her ^  hath  committed  adultery  with 
 her  already  in  his  heart ;  and  upon  our  hand, 
 as  appears  by  what  Chrift  adds  in  that  place. 
 If  thy  hand  ojfendtheo^  cut  it  off,  ver.  30.  So 
 alio  upon  oar  tongues,  that  they  fpcak  no  im- 
 modeft  or  filthy  words,  Let  no  corrupt  commu^ 
 ntcation  proceed  out  of  your  mouth,  Eph.  iv, 
 ^^.  Nay,  upon  our  very  thoughts  and  fancies, 
 wemuil  not  entertain  any  foul  or  filthydcfires, 
 not  fo  much  as  the  imagination  of  any  fuch 
 thing.  Therefore  he  that  forbears  the  grofler 
 ad,  and  yet  allows  himfelf  in  any  of  thefe, 
 it  is  to  be  fufpeded,  that  it  is  rather  fomc 
 outward  reft  rain  t  that  keeps  him  from  it, 
 than  the  confcience  of  the  (in:  For  if  it  were 
 that,  it  would  keep  him  from  thefe  too, 
 thefe  being  fins  alfo,  and  very  great  ones  in 
 God's  fight :  Befides,  he  that  lets  himfelf 
 loofe  to  thefe,  puts  himfelf  in  very  great 
 danger  of  the  other,  it  being  much  more  ea- 
 fy  to  abftain  from  all,  than  to  fecure  againft 
 the  one,  v/hen  the  other  is  allowed.  But 
 above  all,  it  is  to  be  confidered,  that  even 
 thefe  lower  degrees  are  fuch,  as  make  men  ve- 
 ry odious  in  God*s  eyes,  who  leeth  the  heart, 
 and  loves  none  that  are  not  pure  there. 
 ^heMif-  20.  The  lovelinefs  of  this  virtue  of  Cba- 
 chejs of  tt.  ^^^^  needs  no  other  way  of  defcribing,  than 
 by  confidering  the  loathfomnefs  and  mifchiefs 
 of  the  contrary  fin,  which  is,  firft,  very  bru- 
 *  tilhj 
 
MP— i"^ . _ 
 
 Virtue  of  Chafiity^   Re.  1 75 
 
 tifh ;  thofe  defires  are  but  the  fame  that  the  S>iiMtiap 
 beafts  have,  and  then  how  far  are  they  funk   ^^^ 
 below  the  nature  of  men,  that  can  boaft  of 
 their  fins  of  that  kind,  as  of  their  Ipecial  ex- 
 cellency ?  when,  if  that  be  the  meafure,  a 
 goat  is  the  more  excellent  creature.    But  in- 
 deed they  that  eagerly  purfue  this  part  of 
 beaftiality,  do  often  leave  themfelves  little, 
 befides  their  humane  fhape,    to    difference 
 them  from  beafts ;  this  fin  fo  clouds  the  un- 
 derftanding,  and  defaceth  the  reafonable  Soul^'JotheSoHl 
 Therefore  Solomon  very  well  defcribes  the 
 young  man  that  was  going  to  the  harlot's 
 houfe,  Trov.  vii.  22.  He  goeth  after  beTy  as 
 an  ox  goeth  to  the  /laughter. 
 
 21.  Nor,  fecondly,  are  the  effe£^^  of  it  bet- 
 ter to  the  Body  than  to  the  mind  The  m.2tny  TotheBodf. 
 foul  and  filthy,  befides  painful  difeafes,  which 
 often  follow  this  fin,  are  fufficient  witneffes 
 how  mifchievous  it  is  to  the  Body.  And,  alasf 
 how  many  are  there  that  have  thus  made 
 themfelves  the  Devil's  martyrs  ?  fuffered  fuch 
 torments  in  the  purfuit  of  this  fin,  as  would 
 exceed  the  invention  of  the  greateft  tyrant? 
 Surely,  they  that  pay  thus  dear  for  dam- 
 nation, very  well  deferve  to  enjoy  the  pur- 
 chafe. 
 
 11,  But,  thirdly, befides  the  natural  fruits-^  „ 
 of  this  fin,  it  is  attended  with  very  great  and  thLuof' 
 heavy  judgments  from  God;  the  moft  ex-^^^  ^-. 
 traordinary  and  miraculous  Judgment  that^'*^"^"' 
 ever  befcl  any  place,  fire  and  brimlione  from 
 
 Heav^  n 
 
176  Ct3e  mOole  Durp  of  J^an. 
 
 ^unDap  Heaven  upon  Sodom  and  Gomorrha^  was  fof 
 ^^^*   this  fin  of  uncleannefs ;  and  many  examples 
 likewife  of  God's  Vengeance  may  be  obferved 
 on  particular  perfons,  for  this  fin.  The  inceft 
 of  Amnon  coft  him  his  life,  as  you  may  readj 
 ^  Sam.  xiii.  Z'tmr't  and  Cozbl  were  flain  in 
 the  very  a£l:,  Numb.  xxv.  8.   And  no  perfon 
 that  commits  the  like,  hath  any  afilirance  it 
 fhall  not  be  his  own  cafe.    For  how  fecretly 
 foever  it  be  committed,  it  cannot  be  hid  from 
 God,  who  is  the  fure  avenger  of  all  fuch  wick- 
 ednefs.     Nay,  God  hath  very  particularly 
 threatned  this  fin,  i  Cor.  iii.  17.  If  any  man 
 defile  the  temple  of  God^  him  fhall  God  de^ 
 Jlroy.     This  fin  of  uncleannefs  is  a  kind  of 
 facrilege,  a  polluting  thofe  bodies  which  God 
 hath  chofen  for  his  Temples,  and  therefore 
 no  wonder  if  it  be  thus  heavily  puniflied. 
 23.  Laftly,  this  fin  fhuts  us  out  from  the 
 wtfr!m  Kingdom  of  Heaven,    wherein    no   impure 
 Heaven,    thing  can  enter.     And  we  never  find  any  lift 
 of  thofe  fins  which  bar  Men  thence,  but  this 
 of  uncleannefs  hath  a  fpecial  place  in  it.  Thus 
 it  \sGal.  V.  i^.  and  fo  again,  i  Cor.  vi.  p. 
 If  we  will  thus  pollute  our  felves,  we  are  fit 
 company  only  for  thofe  black  fpirits,    the 
 Devil  and  his  Angels;    and  therefore  with 
 them  we  muft  exped  our  portion,  where  our 
 flames  of  luft  fliall  end  in  flames  of  fire. 
 Helps  to        ^4-  AH  this  laid  together  may  furely  re- 
 Cbafiity    commend  the  virtue  of  Chaftity  to  us;  for 
 the  preferying  of  which  we  mufi:  be  very 
 
 careful. 
 
Virtne  of  Chaftjty,   &c.  177 
 
 careful,  firft,  to  check  the  beginnings  of  the  ^"{y^^ 
 temptation,  to  caft  away  the  very  firft  fancy     ^^  * 
 of  lufi:  with  indignation  ;  for  if  you  once  fall 
 to  parly  and  talk  with  it,  it  gains  ftill  more 
 upon  you,  and  then  it  will  be  harder  to  re- 
 fift  :  Therefore  your  way  in  this  temptation 
 is  to  fly  rather  than  fight  with  it.  This  is  ve- 
 ry necelTary,  not  only  that  we  may  avoid  the 
 danger  of  proceeding  to  act  the  fin,  but  alfo 
 in  refpeft  of  the  prefent  fault  of  entertain- 
 ing iuch  fancies,  which  of  itfelf,  though  ic 
 fhould  never  proceed  farther,  is,  as  hath  bcetl 
 Ihewed,    a   great    abomination  before  God. 
 Secondly,  have  a  fpecial  care  to  fly  idlencis, 
 which  is  the  proper  foil  for  thefe  filthy  weeds 
 to  grow  in,  and  keep  thyfelf  always  bufied 
 in  fbme  innocent  or  virtuous  employment ; 
 for  then  thefe  fancies  will  be  lefs  apt  to  offer 
 themfelves.     Thirdly,    never    fuffer   thyfelf 
 to  recall  any  unclean  paiTages  of  thy  former 
 life  with  delight ;  for  that  is  to  ad  over  the 
 fin  again,  and  wifl  be  fo  reckoned  by  God : 
 Nay,  perhaps,  thus  deliberately  to  think  of 
 it,  may  be  a  greater  guilt  than  a  rafh  acting  of 
 it :  For  this  both  Ihews  thy  heart  to  be  let  up- 
 on filthinefs,  and  is  alfo  a  preparation  to  more 
 afl:s  of  it.  Fourthly,  forbear  the  company  of 
 fiach  light  and  wanton  perlbns,  as  either  by 
 the  filthinefs  of  their  difcourle,  or  any  other 
 means  may  be  a  fiiare  to  thee.  Fifthly,  pray 
 earneftly,  that  God  would  give  thee  the  fpi- 
 rit  of  Purity,  cfpecially  at  the  time  of  any 
 
 N  prefent 
 
178  ^Ue  CiHDole  2Dutp  of  Opan. 
 
 ^i-i".a;>  prefent  temptation.  Bring  the  unclean  Devil 
 ^^^*  to  Chrift  to  be  caft  out,  as  did  the  man  in  the 
 Gofpel  •  and  if  it  will  not  be  caft  out  with 
 Prayer  alone,  add  Failing  to  it;  but  be  fure 
 thcu  do  not  keep  up  the  flame  by  any  high 
 or  immoderate  feeding.  The  laft  remedy y. 
 when  the  former  prove  vain,  is  Marriage, 
 which  becomes  a  duty  to  him  that  cannot  live 
 innocently  without  it.  But  even  here  there 
 muft  be  care  taken,  left  this,  which  fhould 
 be  for  his  good,  become  to  him  an  occafion 
 of  falling,  for  want  of  fobriety  in  the  ufe  of 
 Marriage.  But  this  I  have  touched  on  alrea- 
 dy, and  therefore  need  add  no  more,  but  an 
 earneft  entreaty,  that  men  would  conlider  le- 
 rioufly  of  the  foulnefs  and  danger  of  this  fm 
 of  Uncleannefs,  and  let  not  the  commonnefs- 
 of  it  lefTen  their  hatred  of  it ;  but  rather  make 
 them  abhor  that  fhamelefs  impudence  of  the 
 world,  that  can  make  light  of  this  fin,  againft 
 which  God  hath  pronounced  fuch  heavy  cur- 
 fes :  JVhoremongers  and  adulterers  God  will 
 judge^  Heb.  xiii.  4.  And  fo  he  will  certainly 
 do  all  forts  of  unclean  perfons  whatfoever. 
 
 Temper^  2j.  The  fccond  VIRTUE  that  concerns 
 our  bodies,  is  T  E  M  P  E  R  A  N  C  E  :  And 
 the  exerciles  of  that  are  divers  ;  as,  firft. 
 Temperance  in  Eating ;  fecondly,  in  Drink- 
 ing ;  thirdly,  in  Sleep ;  fourthly,  in  Recrea- 
 tion ;  fifthly,  in  Apparel.  I  ihall  fpeak  of 
 them  feveraily ;  and  fir  ft  of  Temperance  in 
 
 hEattng.  Eating.    This  temperajice  is  obferved,  when 
 
 GUI 
 
Virtue  of  Tempsraitce^  &c.  17^ 
 
 bur  Eating  is  agreeable  to  thofc  ends,  to  which  ®""fL^P 
 Eating  is  by  God  and  nature  defigned,  thofe  ' 
 
 are,  firft,  the  Being  ^  fecondly,  the  Well-I^e-  £-^f^^f 
 ing  of  our  Bodies, 
 
 Q.6,  Man  is  of  fuch  a  frafiie,  that  Eating  PreferVm^ 
 becomes  neceffary  to  him  for  the  preferving^^^'^'- 
 his  life:  Hunger  being  a  natural  difeafe,which 
 ^vill  prove  deadly,  if  not  prevented  ;  and  the- 
 only  phyfick  for  it  is  Eating ;  which  is  there- 
 fore become  a  necellliry  means  of  keeping  us 
 alive.  And  that  is  the  firft  end  of  Eating ; 
 and  as  men  ule  not  to  take  phyfick  for  plea- 
 fure,  but  remedy,  lo  neither  fhould  they  eat. 
 
 27.  But.lecondiy,  God  hath  been  fo  boun-     ,,     . 
 tiiul,  as   to  provide  not  only  lor  the  being,  ■' 
 bat  the  well-being  of  our  bodies  •  and  thiare- 
 fore  we  are  not  tied  to  fuch  ftriclnels,  that  we 
 may  eat  no  more  than  will  juft  keep  us  from 
 llarving,  but  wc  may  alfo  eat  whatlbever,  ei- 
 ther for  kind  or  quantity,  mofc  tends  to  the 
 health  and  welfare  of  them  :  Nov/  that  Eat- 
 ing, which  is  agreeable  to  thefe  ends,  is  with- 
 in the  bounds  of  I'emperance  •    as,  on  the 
 contrary,  whatfoever  is  contrary  to  them,  is 
 a  tranfgreffion  againft  it  \  he  therefore  that 
 fets  up  to  himielf  other  ends  ot  Eating,  as^ 
 cither  the  pleafmg  of  his  Tafte,  or  (what  is 
 yet  worfe)  the  pampering  of  his  body,  that 
 he  may  the  better  ferve  his  luft,  he  direftly 
 thwarts  and  crolTcs  thefe  Ends  of  God ;  for 
 he  that  hath  thofe  aims,  doth  that  which  is 
 "Very  contrary  to  health,  yea,  to  life  itfelf, 
 N  2  as 
 
I  So  €l)e  m\)o\z  fDutp  of  ®an. 
 
 g)unoap  as    appears  by   the  many  difeafes,   and   un- 
 
 ^^^*    timely  deaths,  which  Surfeiting  and  Unelean- 
 
 nefs  daily  bring  on  men. 
 
 Rules  ef       ^8.  He  therefore  that  will  praclife  this  vir- 
 
 ^emper-    tue  of  Temperance,  muft  neither  eat  fo  much, 
 
 ^Eatim  ^^"^  °^  ^"y  ^^^^  ^^'^^^  of  meat  (provided  he 
 can  have  other)  as  may  be  hurtful  to  his 
 health.  What  the  forts  or  quantities  fhail 
 be,  is  impofiible  to  fet  down,  for  that  differs 
 according  to  the  feveral  conftitutions  of  men; 
 fome  men  may  with  Temperance  eat  a  great 
 deal,  becaufe  their  ftcmachs  require  it;  when 
 another  may  be  guilty  of  Intemperance  in 
 eating  but  half  fo  much,  bccaufe  it  is  more 
 than  is  ufeful  to  him.  And  fo  alfo  for  the 
 forts  of  meat,  it  may  be  niccnefs  and  luxu- 
 ry for  fome  to  be  curious  in  them,  when  yet 
 fome  degree  of  it  may  be  neceffary  to  the  in- 
 firmities of  a  weak  ftomach,  which  not  out 
 of  wantonnefs,  but  difeafe,  cannot  eat  the 
 coarfer  meats.  But  I  think  it  may  in  gene- 
 ral be  faid,  that,  to  healthful  bodies,  the 
 plaineft  meats  are  generally  the  moft  whole- 
 fome.  But  every  man  muft  in  this  be  left 
 to  judge  for  himfelf;  and  that  he  may  do  it 
 aright,  he  muft  be  careful  that  he  never  fuf- 
 fer  himfelf  to  be  enflaved  to  his  palate,  for 
 .that  will  be  fure  to  fatisfy  itfelf,  whatever 
 becomes  of  health  or  life. 
 Meam  cf  2.9.  To  fecure  him  the  better,  let  him  con- 
 if-  fider,  firif,  how  unreafonable  a  thing  it  is, 
 
 that  the  whole  body  ftiould  be  fubjed  to  this 
 
 one 
 
Vtrttie  of  Temperance^  SCc.  1 8 1 
 
 one  fenfe  of  tailing,  that  it  mull:  run  all  ha-.  §?unnap 
 zards  only  to  pleafe  that.  But  it  is  yet  much    ^^^* 
 more   fo,  that    the   diviner    part,  the    foul, 
 ihould  alfo  be  thus  enllaved  :  And  yet  thus 
 it  is  in  an  intemperate  perfbn,  his  very  foul 
 muft   be  facriiiced  to  this  brutifh  appetite; 
 for  the   fm   of  intemperance,  though   it  be 
 afted  by  the  body,  yet  the  foul  muft  fhare 
 in  the  eternal  punifhment  of  it.     Secondly, 
 confider  how   extreme   fhort   and  vanifhing 
 this  pleafure  is,  it  is  gone  in  a  moment ;  but 
 the  pains  that  attend   the  excefs  of  it,  are 
 much  more  durable ;  and  then  furely  it  agrees 
 not  vv'ith    that  common  reafon,  wherewith, 
 as  men,  we  are  indued,  to  fet  our  hearts  up- 
 on it.    But  then,  in  the  third  place,  it  agrees 
 yet  worfe  with  the  temper  of  a  Chriftian,  who 
 fhould  have  his  heart  fo  purified  and  refined 
 with  the  expedation  of  thofe  higher  and  fpiri-» 
 tual  joys  he  looks  for  in  another  world,  that 
 he  fhould  very  much  defpife  thefe  grofs  and 
 brutifh  pleafures,  which  beafts  are  as  capa-^  ■ 
 ble  of  as  we ;  and  to  them  we  may  well  be 
 contented  to  leave  them,  it  being  the  high- 
 eft  their  natures  can  reach  to :  But   for  us, 
 who  have  fo  much  more  excellent  hopes,  it 
 is  an  intolerable  ftiame  that  we  fhould  ac- 
 count them  as  any  part  of  our   happinefs. 
 Laftly,  the  fin  of  gluttony  is  fo  great  and  dan- 
 gerous, that  Chrift  thought  fit  to  give  an  eipe^ 
 cial  warning  againft  it:  Take  heed  to yonriehes^ 
 that  your  hearts  he  not  overcharged  '■jn'ith 
 N  3  fur  fating 
 
i82  Clje  mWt  Dutp  of  ®an> 
 
 ^^^^^^  JurfeitJngy  &c.  Zf^/^e  xxi.  54.  And  you  know 
 *-^-*-*-  what  was  the  end  of  the  rich  Glutton, 
 Luke  xvi.  He  that  \\2l^  fared  del:doiiJly  e'Dcry. 
 day^  at  laft  wants  a  drof  of  water  to  cool 
 h'ts  tongue.  So  much  for  the  firft  fort  of 
 Temperance,  that  of  Eating. 
 
 SUNDAY    VIII. 
 
 Of  Temperance  in  Drinking^  falfe  Ends  of 
 Drtnk'mgf  viz.  Good- fellow fh'ip^  putting 
 away  Cares^  6Cc. 
 
 temp-     Sed.  i.^-S"^  HE  fecond  is  Temperance  in 
 "SZiLg,  i       Drinking:    And  the  ends  of 
 
 ^^  Eating  and  Drinking  being 
 much  the  fame,  I  can  give  no-  other  dired 
 rules  in  this,  than  what  wer^  given  m  the 
 iormer ;  to  wit,  That  we  drink  neither  of 
 fuch  forts  of  liquor,  nor  in  fuch  quantities,  as 
 may  not  agree  with  the  right  ends  of  drink- 
 ing, the  prefer ving  our  lives  ^iid  healths ; 
 Only  in  this  there  will  be  need  of  putting  in 
 one  caution :  For  our  underllandings  being 
 in  more  danger  to  be  hurt  by  Drinking  than 
 Meat,  we  muft  rather  take  care  to  keep  that 
 fafe,  and  rather  not  drink  what  we  might 
 fafely  in  refped  of  our  health,  if  it  be  in  dan-- 
 ger  to  diftemper  our  reafon.  This  I  fay,  be* 
 caufe  it  is  poffible  fome  mens  brains  may  be 
 fo  weak,  that  their  heads  cannot  bear  that 
 
 ordinary 
 
of  Temperance  in  Drhikmg^  6Cc.  183 
 
 ordinary  quantity  of  Drink,  which  would  do  ^'"I'y^|^ 
 their  bodies  no  harm.  And  whoever  is  of  ^  ^ 
 this  temper,  muft  ftridly  abftain  from  that 
 degree  ot  Drink,  or  that  fort  of  it,  which  he 
 finds  hath  that  effed: ;  yea,  though  it  do  in 
 other  refpe<S\:s  appear  not  only  fafe,  but  ufeful 
 to  his  health.  For  though  we  are  to  preferve 
 our  healths,  yet  we  are  not  to  do  it  by  a  fin, 
 as  Drunkennefs  moll  certainly  is. 
 
 But,  alas!  of  thofe  multitudes  of  Drun-Kr/zj-yT??^/ 
 Icards  we  have  in  the  world,  this  is  the  cafcf  ^'■''*^' 
 but  of  very  few,  moft  of  them  going  far  be-  '■"' 
 yond  what   their   health    requires  ^  yea,  or 
 can  bear,  even  to  the  utter  deftruflicn  there- 
 of.    And  therefore  it  is  plain,  men  have  fee 
 lip  to  themfelves  fome  other  ends  of  Drink- 
 ing, than  thofe  allowable  ones  forementioned  : 
 It  may  not  be  amifs  a  little  to  explain  what 
 they  are,  and  withal  to  fhew  the  unreafcna- 
 blenefs  of  them. 
 
 3.  The  firft,  and  moft  owned,  is  \\\-ii^.GocA FeU 
 which  they  call  Good-fellow aiip  :  One  man^''^-^^''^" 
 drinks  to  keep  another  company  at  it.  But 
 I  would  ask  fuch  a  one.  Whether,  it  that  man 
 were  drinking  rank  poifon,  he  would  pledge 
 him  for  company  ?  If  he  lay,  he  would  nor, 
 I  rauft  tell  him,  that  by  the  ve/y  fame,  nay, 
 far  greater  reafon,  he  is  not  to  do  this.  For 
 immoderate  Drinking  is  that  very  poifon  ; 
 perhaps  it  doth  not  always  work  dvv^ath  im- 
 niediate  (yet  there  want  not  many  inftances 
 of  its  having  done  even  that,  yery  many  have 
 J^  ^     '       '■  died 
 
1^4  <iLtt  m\)dt  Duty  i}(  ^J0an, 
 
 v'nF  ^^^^  ^"  ^^^^^  drunken  fit)  but  that  the  cu^ 
 Vill.  f^Qjn  of  it  does  ufually  bring  men  to  their 
 ends,  is  paft  doubt-  and  therefore,  though 
 the  poifon  work  flowly,  yet  it  is  ftill  poifon. 
 But,  however,  it  doth  at  the  prefent  work 
 that  which  a  wife  man  would  more  abhor 
 than  death  ^  it  works  madnefs  and  frenzy, 
 turns  the  man  into  a  beaft,  by  drowning  that 
 reafon  which  fhould  diflference  him  from 
 one.  Certainly  the  efFeds  of  Drink  are  fuch, 
 that  had  being  drunk  been  firft  enjoined  as  a 
 punifhment,  we  fhould  have  thought  him  a 
 more  than  ordinary  tyrant  that  had  invent- 
 ed it, 
 Prefervrng  4.  A  fccoud  cnd  of  Drinking  is  faid  to  be 
 of  Kntd-  the  maintainina;  of  Friendfhip  and  Kindncfs 
 amongft  men.  But  this  is  ftrangely  unreafo- 
 nabie,  that  men  fhould  do  that  towards  the 
 maintaining  of  Friendfhip,  which  is  really 
 the  greatefl  mifchief  that  can  be  done  to  any 
 man.  Did  ever  any  think  to  befriend  a  man, 
 by  helping  to  deflroy  his  effcate,  his  credit,  his 
 life?  Yet  he  that  thus  drinks  with  a  man, 
 does  this,  and  much  more  ^  he  ruins  his  rea- 
 fon, yea,  his  foul,  and  yet  this  muft  be  called 
 the  way  of  preferving  of  Friendfhip,  This  is 
 fo  ridiculous,  that  orue  would  think  none  could 
 own  it,  but  when  he  were  aduaily  drunk. 
 But  befides,  alas !  experience  fhews  us,  that 
 ?his  is  litter  to  beget  quarrels,  than  prcferye 
 Kindnefs  ;  as  the  many  drunken  brawls  wc 
 fvcry  day  fee,  with  the  wounds,  and  fome- 
 
 times 
 
 ^efs. 
 
Of  'Temferance  in  Drinking^  &Cc,,  j  S5 
 
 times  murders  that  accompany  them,  do  wit-  S^tmoa^ 
 nefs.  V^t^- 
 
 5.  A  third  end  is  faid  to  be  the  Cheating  chedrm^ 
 of  their  Spirits,  making  them  merry  and  jolly,  the  Sprits, 
 But  fure,  if  the  mirth  be  fuch,  that  reafon 
 
 muft  be  turned  out  of  doors,  before  it  begin, 
 it  will  be  vc-y  little  worth :  One  may  fay  with 
 Solomon,  Ecclef.  ii..  2.  The  laughter  of  fmh 
 fools  is  madnefs.  And  fure  they  that  will  be 
 drunk  to  put  thcmfelves  in  this  temper,  muft, 
 by  the  fame  reafon,  be  glad  of  a  frenzy,  if 
 they  could  but  be  fure  it  would  be  ol  the 
 merry  fort.  But  little  do  thefe  merry  folks 
 think  what  fadnefs  they  are  all  this  while 
 heaping  up  to  themfelves,  often  in  this  world, 
 when  by  ibme  mad  pranks  they  play  in  their 
 jollity,  they  bring  mifchief  upon  themlelves  ^ 
 but  however,  certainly  in  another,  where  this 
 mirth  will  be  fadly  reckoned  for. 
 
 6.  A  fourth  end  is  faid  to  be  the  putting  p^^^/;,^  a- 
 away  of  Cares  •  but  I  fhall  ask,  What  thofc^^y'-'^*'*^- 
 Cares  are?  Be  they  fuch  as  Ihould  be  put 
 away  ?  Perhaps  they  are  fome  checks  and 
 remorfes  of  confcience,  w^hich  muft  be  thus 
 charmed.  And  [  doubt  this  hath  proved  too 
 effectual  with  many  to  the  laying  them  a- 
 
 fleep  But  this  is  the  wickedeft  folly  in  the 
 world  ;  for  if  thou  thinkeft  not  thcfc  checks 
 to  have  fomething  confiderable  in  them,  why 
 do  they  trouble  thee  ?  But  if  thou  do,  it  isim- 
 poffible  thou  canft  hope  this  can  long  ftcure 
 thee  from  theni.    Thou  mayll  thus  flop  their 
 
 mouths^ 
 
1 85  (t\)z  ©Lirjole  Durp  of  ^^an. 
 
 ^mTinv  jnouths  for  a  while,  but  they  will  one  day 
 V  11.1.  ^j.y  ^i^Q  louder  for  it.  Suppofe  a  thief  or  a 
 murderer  knew  he  were  purfued  to  be  brought 
 to  juftice,  would  he,  think  you,  to  put  a- 
 way  the  fear  of  being  hanged,  fall  to  Drink- 
 ing, and  in  the  mean  time  take  no  care  for 
 his  efcape?  or  would  you  not  think  him  de- 
 fperately  mad,  if  he  did  ?  Yet  this  is  the  very 
 cafe  here :  Thy  confcience  tells  thee  of  thy 
 danger,  that  thou  muft  e'er  long  be  brought 
 before  God's  judgment  feat :  And  is  it  not 
 madnefs  for  thee,  inflead  of  endeavouring  to 
 get  thy  pardon,  to  drink  away  the  thought 
 of  thy  danger?  But,  in  the  fecond  place, fup- 
 pofe  thefe  Cares  be  fbme  worldly  ones,  and 
 fuch  as  are  fit  to  be  put  away ;  then  for  fliame 
 do  not  fo  difgrace  thy  reafon,  thy  Chriftiani- 
 ty,  as  not  to  let  them  be  as  forcible  to  that 
 end  as  a  little  Drink.  Thy  reafon  will  tell 
 thee,  it  is  in  vain  to  care,  where  care  will 
 bring  no  advantage ;  and  thy  Chriftianity  will 
 direct  thee  to  one,  on  whom  thou  mayfty^j^- 
 ly  cafl  all  thy  cares^  for  he  careth  for  thee^ 
 I  Tet.  V.  7.  And  therefore,  unlefs  thou 
 meaneft  to  renounce  being  both  a  man  and  a 
 Chriftian,  never  betake  thee  to  this  pitiful 
 fhift  to  rid  thee  of  thy  cares.  Eut  befides, 
 this  will  not  do  the  deed  neither,  for  though 
 it  may  at  the  prefent,  whilfl:  thou  art  in  the 
 height  of  the  drunken  fit,  keep  thee  froni 
 the  fenfe  of  thy  cares,  yet  when  that  is 
 dyer,  they  will  return  again  with  greater  vio^ 
 
 ience^ 
 
OfTemferance  in  Drinking^  6Cc.  187 
 
 ience  •   and  if  thou  haft  any  conlcience,  bring  5>ur!0a^ 
 a  new  Care  with  them,  even  that  which  arif-  ^  ^^^» 
 eth  from  the  guilt  of  fo  foul  a  fin. 
 
 7.  A  fifth  end  is  faid  to  be  the  pafling  away  ^^JF"S  a- 
 of  Time.  This,  though  it  be  as  unreafonable^^e'!"^ 
 as  any  of  the  former,  yet,  by  the  way,  it 
 ferves  to  reproach  idlenefs,  which  is,  it  leems, 
 lb  burthenfome  a  thing,  that  even  the  vileft 
 imployment  is  preferred  before  it.  But  this 
 is  in  many  a  very  falfe  plea  :  For  they  often 
 fpend  Time  at  the  pot,  not  only  when  they 
 have  nothing  elfe  to  do,  but  even  tp  the  neg- 
 lect of  their  moft  neceffary  bufmefs.  How- 
 ever, it  is  in  all  a  moft  unreafonable  one,  for 
 there  is  no  man  but  he  may  find  fomewhat 
 or  other  to  imploy  himfelf  in.  If  he  have 
 little  worldly  bufinefs  of  his  own,  he  may 
 yet  do  fomewhat  to  the  benefit  of  others : 
 But  however,  there  is  no  man  but  hath  a  Ibul, 
 and  if  he  will  look  carefully  to  that,  he  need 
 not  complain  for  want  of  bufinefs.  Where 
 there  are  lb  many  corruptions  to  mortify,  lo 
 many  inclinations  to  watch  over,  fo  many 
 temptations  (  whereof  this  of  Drunkenncfs 
 is  not  the  leaft)  to  refift,  the  graces  of  Go4 
 to  improve  and  ftir  up,  and  former  neg- 
 lects of  all  thefe  to  lament,  fure  there  can 
 never  v/ant  fufficient  imployment ;  for  all 
 thefe  require  Time  j  and  fo  men  at  their  deaths 
 ■find  :  For  thofe  that  have  all  their  lives 
 made  it  their  bufinefs  to  drive  away  their 
 Time,  would  then  give  all  the  world  to  re- 
 deem 
 
i8S C^e  mmt  Dutp  ot  ^aiu 
 
 ^inina)'  deem  it.  And  fure,  where  there  is  much 
 VIII.  leifiue  from  worldly  affairs,  God  expeds  to 
 have  the  more  time  thus  imployed  in  fpi- 
 ritual  exercifes.  But  it  is  not  likely  thofe 
 meaner  fort  of  perfons,  to  whom  this  Book 
 is  •  intended,  will  be  of  the  number  of  thofe 
 that  have  much  leifure,  and  therefore  I  fhall 
 no  farther  infift  on  it ;  only  1  fhall  lay  this, 
 that  what  degrees  of  leifure  they  at  any  time 
 have,  it  concerns  them  to  employ  to  the  be- 
 nefit of  their  fouls,  and  not  to  beltow  it  to 
 the  ruin  of  them,  as  they  do  who  fpend  it  in 
 Drinking. 
 Pfeventim  ^*  ^  fixth  end  is  faid  to  be  the  preventing 
 ^^/rwc^'' of  that, Reproach,  which  is  by  the  world  caft 
 on  thofe  that  will  in  this  be  ftricler  than  their 
 neighbours.  But  in  anfwer  to  this,  I  fhall 
 iirft  ask,  What  is  the  harm  of  fuch  Reproach  ? 
 Surely  it  cannot  equal  the  leaft  of  thofe  mil^ 
 chiefs  Drunkennefs  betrays  us  to.  Nay,  if  we 
 will  take  our  Saviour's  word,  it  is  a  happinefs: 
 Blefjed^  faith  he,  are ye^  "uuhen  men  Jhall  re- 
 ^jlle-  you^  and  {ay  all  m*inner  of  evil  agalnjl 
 you  for  my  fake^  Matt.  v.  1 1 .  And  St.  "Peter 
 tells  us,  I  Tet.  iv.  14.  If  ye  be  rejjroachedfor 
 the  name  of  Chr'ift^  hap]jy  are  ye.  And  fure 
 to  be  reproached  tor  obedience  to  any  command 
 of  Chrift's,  is  to  be  reproached  for  his  name. 
 Secondly,  let  it  be  remembred,  that  at  our 
 baptifm  we  folemnly  renounced  the  world  ; 
 and  fnall  we  now  fo  far  confider  it,  as  for  a 
 :fcw  feoffs  of  itj  to  rup  our  felves  on  all  the 
 
 temporal 
 
of  Teinperaiice  in  Drhiking^  Svc.  1 8p 
 
 temporal  evils  before-mentioned  ^  and  which  ^unnap 
 is  much  worfe,  the  wrath  of  God,  and  eternal  ^  ^^^' 
 deftrudion  ?  But,  thirdly,  if  you  fear  reproach, 
 why  do  ye  do  that  which  will  bring  reproach 
 upon  you  from  all  wife  and  good  men,  whofe 
 opinion  alone  is  to  be  regarded  ?  And  it  is  cer- 
 tain, Drinking  is  the  way  to  bring  it  on  you 
 from  all  fuch.  And  to  comfort  thyfelf  againft 
 that,  by  thinking  thou  art  flill  applauded  by 
 the  ibolifh  and  worft  fort  of  men,  is  as  if  all 
 the  mad  men  in  the  world   fhould  agree  to 
 count  themfelves  the  only  fober  perfons,  and 
 ail  others  mad  ^  which  yet   fure  will  never 
 make  them  the  lefs  mad,  nor  others  the  lefs 
 fober.  Laftly,  confider  the  heavy  doom  Chrift 
 hath  pronounced  on  thofe  that  are  afhamed 
 of  him-  and  fo  are  all  thofe  that  for  fear  of 
 reproach  ihall  fhrink  from  their  obedience  to 
 him,  Mark  viii.  38.  JVhofoe'uer  fiall  be  ajha- 
 tned  of  me  and  of  my  words  m  this  adulte- 
 rous and  fmful  generation^  of  htm  fhall  the 
 Son  of  Man  be  afloamed^  when  he  co?neth  in 
 the  glory  of  his  I' at  her  y  with  the  holy  Angels. 
 There  is  none  but  will  at  that  day  defire  to 
 be  owned  by  Chrift  :  But  whoever  will  not 
 here  own  him,  that  is  cleave  faft  to  his  com- 
 mands, notwithftanding  all  the  fcorns,  nay, 
 perfecutions  of  the  world,  fhall  then  certain- 
 ly be  caft  off  by  him.    And  he  that  will  ad- 
 venture thus  to  maintain  his  credit  among 
 a  company  of  fools  and  mad  men,  deferves 
 well  to  have  it  befall  him.  But,  after  all  this, 
 
 it 
 
Drink. 
 
 ^^iinfnp  it  is  not  fure  that  even  thefe  will  delpife  thee 
 VIII.  for  thy  fobriety  :  It  is  poffible  they  may  feem 
 to  do  fo  to  fright  thee  out  of  it ;  but  if  their 
 hearts  were  fearehed,  it  would  be  found  they 
 do,  even  againft  their  wills,  bear  a  fecret  re- 
 verence to  fober  peribns  •  and  none  fall  more 
 often  under  their  fcorn  and  defpiiing,  than 
 thole  that  run  with  them  to  the  fame  excefs 
 of  riot ;  for  even  he  that  flicks  not  to  be 
 drunk  himfelf,  will  yet  laugh  at  another  that 
 he  fees  fb. 
 Pieafure  5>.  Thcrc  IS  2.  fevcnth  end,  which  though 
 n'^&  every  man  thinks  too  bafe  to  own,  yet  it  is 
 too  plain  it  prevails  with  many,  and  that  is^ 
 the  bare  pieafure  of  the  Drink;  but  to  thefe, 
 I  confefs,  it  will  not  be  fit  to  fay  much  ;  for 
 he  that  is  come  to  this  lamentable  degree  of 
 fottiflmefs,  is  not  like  to  receive  benefit  by  any 
 thing  that  can  be  faid  :  Yet  let  me  tell  everi 
 this  man,  that  he,  of  all  others,  hath  the  moft 
 means  of  difcerning  his  fault ;  for  this  being 
 fuch  a  ground  of  Drinking,  as  no  body  will 
 own,  he  is  condemned  of  himfelf,  yea,  and  all 
 his  fellow-drunkards  too  •,  for  their  denying 
 it,  is  a  plain  fign  they  acknowledge  it  a  moft 
 abominable  thing.  And  if  Efau  were  called 
 a  profane  perfon,  Heb.  xli.  i6.  fox  felling  but 
 his  birth-right  for  a  mefs  offottcige^  and  that 
 too  when  he  had  the  necefllty  of  hunger  up- 
 on him,  what  name  of  reproach  can  be  bad 
 enough  for  him,  who  fells  his  health,  his  rea- 
 fon,  his  God,  his  foul,  for  a  cup  of  Drink,  and 
 
 that 
 
Of  Temper ame  in  Drinking^  SCc.  j^: 
 
 ttiar  when  he  is  fo  far  from  needing  it,  that  &unn^>) 
 perhaps  he  hath  already  more  than  he  can  ^  HI. 
 keep  ?  I  fhall  fay  no  more  to  this  fort  of 
 perlons^  but  let  me  warn  all  thole  that  go 
 dn  in  this  fin,  on  any  of  the  former  grounds, 
 that  a  little  time  will  bring  them  even  to  this 
 which  they  profefs  to  loath ;  it  being  daily 
 fecn,  that  thole,  which  were  firft  drawn  in- 
 to the  lin  for  the  love  of  the  company,  at  laft 
 continue  in  it  for  love  of  the  drink. 
 
 ID.  I  can  think  but  ol  one  end  more,  that  5^^- ^.•„, 
 is,  that  of  Bargaining.  Men  fay,  it  is  nccef-  ipg. 
 fary  for  them  to  drink,  in  this  one  refpe£l  of 
 trading  with  their  neighbours  ;  bargains  be- 
 ing moll  conveniently  to  be  ftruck  up  at 
 fuch  meetings.  But  this  is  yet  a  worfe  end 
 than  all  the  red:;  for  the  bottom  of  it  is  an 
 aim  of  cheating  and  defrauding  others.  We 
 think,  when  men  are  in  drink,  we  Ihall  the 
 better  be  able  to  over-reach  them,  and  lo 
 this  adds  the  fin  of  cozenage  and  defrauding 
 to  that  of  Drunkennefs.  Now  that  this  is 
 indeed  the  intent,  is  manilefl ;  for  if  it  were 
 only  the  difpatch  of  bargains  were  aimed  at, 
 we  fhould  choofe  to  take  men  with  their  wits 
 about  them  :  Therefore  the  takini^  them  when 
 drink  hath  diifemper'd  them,  can  be  for  no- 
 thing but  to  make  advantage  of  them.  Yet 
 this  often  proves  a  great  folly,  as  well  as  a 
 {in;  for  he  that  drinks  with  another,  in  hope 
 to  over-reach  him,  doth  many  times  prove 
 the  weaker-brained,  and  becomes  drunk  firfr, 
 ^  '    and 
 
ij?^  ''«c  £Bl3al'-  Diitp  of  .nan 
 
 ^imnaj'and  then  he  gives  the  other  that  opportunity 
 V  lij..  Qf  cheating  him,  which  he  defigned  lor  the 
 cheating  of  the  other.  Now  this  end  of  drink*- 
 ing  is  fo  far  from  becoming  an  excufe,  that  it 
 is  a  huge  heightening  of  the  fin  :  For  if  wc 
 may  not  drink  intemperately  upon  any  occa^ 
 fion,  much  Icfs  upon  fo  wicked  an  one,  as  is 
 the  cozening  and  defrauding  of  our  brethren. 
 'Degrees cf     n,  \  fuppofe  I  havc  HOW  flicvved  you  the 
 unreafonablenefs  of  thofe  motives,  which  are 
 ordinarily  brought  in  excufe  of  tiiis  Sin.  lam 
 yet  farther  to  tell  you,  tnat  it  is  not  only  that 
 huge  degree  of  Drunkennefs,   which  makes 
 men  able  neither  to  go  nor  fpeak,  which  is 
 to  be  looked  on  as  a  Sin  j  but  all  lower  de* 
 grees,  which  do  at  all  work  upon  the  under- 
 ftanding,  whether  by  dulling  it,  and  mak- 
 ing it  lefs  fit  for  any  imployment,  or  by  mak- 
 ing it  too  light  and  airy,  apt  to  apifh  and  ri- 
 diculous mirth-  or  what  is  woife,by  inflaming 
 men  into  rage  and  fury.     Thefe,  or  what- 
 ever elfe  make  any  change  in  the  man,  are 
 to  be  reckoned  into  this  Sin  of  Drunkennefs. 
 Nay,  farther,  the  Drinking  beyond  the  na- 
 tural ends  of  Drinking,  that  is,  beyond  mo- 
 derate refrefhment,  is  a  fm,  though,  by  the 
 ftrength  of  a  man's  brain,  it  makes  not  the 
 leaft  change  in  him  ;  and  therefore  thofe  that 
 are  not  adually  drunk,  yet  can  fpend  whole 
 days,  or  any  conliderable  part  of  them,  in 
 drinking,  are  fo  far  from  being  innocent,  that 
 that  greater  woe  belongs  to  them,  which  is 
 
 pro- 
 
Of  'Temperance  in  Dnnking^  U.q.  1^3 
 
 pronounced,  Ifa.  v.  ia.againft  thole  that  are  ^uiiDap 
 mighty  to  drink.  For  though  fuch  a  man  V^^^- 
 may  make  a  fliift  to  preferve  his  wits,  yet 
 that  wit  ferves  him  to  very  Uttle  purpofe, 
 when  his  imploymcnt  is  flill  but  the  fame 
 with  him  that  is  the  moll:  fottilhly  drunk, 
 that  is,  to  pour  down  drink. 
 
 12.  Nay,  this  man  is  guilty  of  the  greateit^^.^**^'?^ 
 wafte;  firft,  of  the  good  creatures  of  God  :  J^7^ j{^ 
 That  drink,  which  is  by  God's  providence  r'»-'»^«''^- 
 intended  for   the  refrelliing  and  relieving  of 
 us,  is  abufed  and  mif-fpent,  when  it  is  drunk 
 beyond  that  meafure  which  thofe  ends  re- 
 quire: And  fure  there  is  not  the  meanefl:  of 
 thefe  creatures  wc  enjoy,  but  the  abufe  of 
 them  fhall  one  day  be  accounted  for;  and  he 
 that  drinks  longeft  hath  the  moft  of  that  guilt. 
 But,  in  the  fecond  place,  this  is  a  wafte  of 
 that  which  is  much  more  precious,  our  time, 
 which  is  allowed  us  by  God  to  work  out  our 
 falvation  in,  and  muft  be  ftrictly  reckoned 
 for  ;  and  therefore  ought  every  minute  of  it 
 to   be  moft  thriftily  husbanded  to  that  end 
 in  a£lions  of  good  life ;  but  when  it  is  thus 
 laid  out,  it  tends  to  the  direct  contrary,  even 
 the  working  out  our  damnation.      Befides, 
 he  that  thus  drinks,  though  heelcape  being 
 drunk  himfeif,  he  is  yet    guilty   of  all  the 
 Drunkennefs  that  any  of  his   company  fall 
 under ;  lor  he  gives  them  encouragement  to 
 drink  on  by  his  example,  efpecially  if  he  be 
 one  of  aay  authority  ;  but  if  he   be   one^ 
 O  whole 
 
15^4 €t)e  mt}G\z  Dutp  of  S^m, 
 
 ^w.iM^  whole  company  the  reft  are  fond  of,  his  com- 
 *-*^^^*  pany  is  then  a  certain  enfnaring  of  them;  for 
 then  they  will  drink  too,  rather  than  lofe 
 him.  There  is  yet  a  greater  fault  that  many 
 of  thefe  ft ronger-b rained  Drinkers  are  guilty 
 of,  that  is,  the  fetting  themfelves  purpofcly 
 to  make  others  drunk,  playing  as  it  were  a 
 prize  at  it,  and  counting  it  matter  of  triumph 
 and  viclory  to  fee  others  fall  before  them. 
 This  is  a  moft  horrible  wickednels ;  it  is  the 
 making  ourfelves  the  Devil's  fadors,  en- 
 deavouring all  we  can  to  draw  our  poor  bre- 
 thren into  eternal  mifery,  by  betraying  them 
 to  fo  grievous  a  iin ;  and  therefore  it  may 
 well  be  reckoned  as  the  higheft  ftep  of  this 
 vice  of  Drinking,  as  having  in  it  the  fin  of 
 mifchiefing  others  added  to  the  excefs  in  our 
 felves.  And  though  it  be  looked  upon  in 
 the  world  as  a  matter  only  of  jeft  and  mer- 
 riment to  make  others  drunk,  that  we  may 
 fport  ourfelves  with  their  ridiculous  behavi- 
 our, yet  that  mirth  will  have  a  fad  conclufion, 
 there  being  a  woe  exprelly  threatned  by  God 
 to  this  very  fin,  Hak  ii.  15,  IVoe  tinto  htm 
 that  giveth  his  7ietghbotir  drink :  that  pitefl 
 thy  bottle  to  hm^  and  makefl  htm  drunkett 
 alfo^  that  thou  mayfi  look  on  their  nakednefs. 
 And  fure  he  buys  his  idle  paftime  very  dear, 
 that  takes  it  with  fuch  a  woe  attending  it.  j 
 'Xhe ^reat  ^3'  ^  havc  novv  gouc  through  the  feveral 
 Mjjchiefs  motives  to,  and  degrees  of  this  fm  of  Drunk- 
 tithtsSm.  ennefs,  wherein  I  have  been  the  more  parti- 
 cular 
 
Of  'Temperance  in  Dnnking^  £Cc.  1^5 
 
 cular,  becaufe  it  is  a  fin  lb  ftrangely  reigning  ?"r^yy^ 
 amongft  us :  No  condition,  no  age,  or  fcarce  ^  ^  • 
 fex  free  from  it,  to  the  great  diihonour  of 
 God,  reproach  of  Chriftianity,  and  ruin  not 
 only  of  our  own  fouls  hereafter,  but  even  of 
 all  our  prefent  advantages  and  happinefs  in 
 this  life  j  there  being  no  lin  which  betrays 
 each  fingle  committer  to  more  mifchiefs  in 
 his  underftanding,  his  health,  his  credit,  his 
 eftate,  than  this  one  doth.  And  we  have 
 reafon  to  believe  this  lin  is  one  of  thofe 
 common  crying  guilts,  which  have  long  lain 
 heavy  upon  this  nation,  and  pulled  down 
 thofe  many  fad  judgments  we  have  groaned. 
 under. 
 
 14.  Therefore,  Chriftian  Reader,  let  mQExhorta- 
 now  intreat,  nay,  conjure  thee,  by  all  thaf ''« '"Z'"" 
 tendeinefs  and  love  thou  oughtefl:  to  have 
 to  the  honour  of  God,  the  credit  of  thy 
 Chriftian  proleffion,  eternal  welfare  of  thine 
 ow^n  foul,  the  prolperity  of  the  Church  and 
 Nation,  whereof  thou  art  a  member ;  nay, 
 by  that  love,  which  certainly  thou  haft  to 
 thy  own  temporal  welfare,  to  think  fadly  of 
 what  hath  been  fpoken  ;  and  then  judge, 
 whether  there  be  any  pleafure  in  this  fin, 
 which  can  be  any  tolerable  recommence  for 
 all  thofe  mifchiefs  it  brings  with  it.  I  am 
 confident  no  man  in  his  wits  can  think  there 
 is  ;  and  if  there  be  not,  then  be  afliamed  to 
 be  any  longer  that  fool,  which  fhall  make  fo 
 wretched  a  bargain,  but  begin  at  this  inftant 
 
 O  2  a  firm 
 
iS>^ €ljc  mWt  Duty  of  %an> 
 
 S>unDa5'  a  firm  and  a  faithful  refolution,  never  once 
 Vill.  more  to  be  guilty  of  this  fvvinifh  fin,  how  of- 
 ten foever  thou  haft  heretofore  fallen  into  it ; 
 and  in  the  fear  of  God  betake  thee  to  a  ftri£t 
 temperance,    which,  when  thou  haft   done, 
 thou  wilt  find  thou  haft  made  not  only  a 
 gainful,  but  a  plealant  exchange  :  For  there 
 is  no  man  that  hath  tried  both  courfes,  but 
 his  own  heart  will  tell  him,  there  is  infinitely 
 more  prelent  comfort  and  pleafure  in  fobriety 
 and  temperance,  than  ever  all  his  drunken 
 rcvellings  afforded  him. 
 j'heDifi-       i^    Xhe  main  difficulty  is  the  firft  brca:k- 
 XwWo     ^^§  ^^  ^^""^  cuftom ;  and  that  arifes  partly 
 (onji'dered.  from  ourfelvcs,    partly  from  others.     That 
 from  ourfelves  may  be  of  two  forts  ^  the  firft 
 ^heZ'ffhv    ^^»  when,  by  the  habit  of  drinking,  we  have 
 c^Drmk.   brought    fuch  falfe  thirfts   upon  ourfelves, 
 that  our  bodies  feem  to  require  it ;  And  this 
 wants  nothing  but  a  little  patience  to  over- 
 come.    Do  but  refrain  fome  few  days,  and 
 it  will  afterwards  grow  eafy  •  for  the  hard- 
 nefs  arifing  only  from  cuftom,  the  breaking 
 off"  that  docs  the  bufinefs.     If  thou  fay,  it  is 
 very  uneafy  to  do  fo,  confider,  whether  if 
 thou  hadftfome  difeafe  which  would  certainly 
 kill  thee,  if  thou  didft  not  for  fome  little  time 
 refrain  immoderate  drinking,    thou  wouldft 
 not  rather  forbear  than  die.  If  thou  wouldft 
 not,  thou  art  fo  brutifli  a  fot,  that  it  is  in  vain 
 to  perfuade  thee :  But  if  thou  wouldft,  then 
 confider  how  unreafonable  it  is  for  thee  n®t 
 
 •     ta 
 
of  lemferance  hi  Drinking^  ^c.  15)7 
 
 to  do  it  in  this  cafe  alfo.  The  habit  of  Drink-  S>ii"tiav 
 ing  may  well  pafs  for  a  mortal  difeafe,  it  ^^^^* 
 proves  fo  very  often  to  the  body,  but  will 
 moft  certainly  to  the  foul ;  and  therefore  it 
 is  madnefs  to  ftick  at  that  uneafinels  in  the 
 cure  of  this,  which  thou  wouldfl  fubmit  to 
 in  a  lefs  danger.  Set  therefore  but  a  refo^ 
 lute  purpofe  to  endure  that  little  trouble  for 
 ^  fmall  time,  and  this  firll  difficulty  is  con- 
 quered :  For  after  thou  haft  a  while  refrain- 
 ed, it  will  be  perfedly  eafy  to  do  fo  ftill. 
 
 16.  The  fecond  difficulty  is  that  of  fpcnd- z/;'-^;;/ o/" 
 ing  the  time,  which  thofe  that  have  made^/^T 
 Drinking    their  trade   and   bufmefs,    know '^^'^*' 
 fcarce  how  to  difpofe  of     But  the  very  na- 
 ming of  this  difficulty  direds  to  the  cure :  Get 
 
 thee  fome  bulinefs,  fomewhat  to  iraploy  thy 
 felf  in,  which,  as  I  have  already  fhevv^ed, 
 will  be  eafily  found  by  all  forts  of  perlbns  • 
 but  thofe  meaner,  to  whom  i  now  write, 
 can  fure  never  want  it  ready  at  hand,  they 
 being  generally  fuch  as  arc  to  be  maintain- 
 ed by  their  labour ;  and  therefore  to  them 
 I  need  only  give  this  advice,  to  be  diligent 
 in  that  bulinefs  they  have,  to  follow  that 
 clofe  as  they  ought  \  and  they  will  have  lit- 
 tle occafion  to  feek  out  this  way  of  fpend- 
 ing  their  time. 
 
 17.  There  is  another  fort  of  difficulty,  ■P^''>'T/^''»j 
 which  I  told  you  arifes  from  others,  and  that  J^^lc^^j  of 
 is  either  from  their  Perfuafions  or  Reproaches.  Ahn. 
 
 It  is  very  likely,  if  thy  old  companions  fee 
 O  3  thee 
 
1^8  COe  m\)'M  C'utp  of  e^m* 
 
 ^unsap  thee  begin  to  fall  off,  they  will  let  hard  to 
 vill.  xhcCy  to  ])ring  thee  back  to  thy  old  courfe  • 
 they  will  urge  to  thee  the  unkindnefs  of  for- 
 iaking  the  company  of  thy  friends,  the  fad- 
 nefs  of  renouncing  all  that  mirth  and  jollity, 
 which  good  fellows  (as  they  call  them)  en- 
 joy- and  if  thou  canft  not  thus  be  won,  they 
 will  afiright  thee  with  the  reproach  of  the 
 world,  and  fo  try  if  they  can  mock  thee  out 
 of  thy  fobriety. 
 ^  1 8.  The  way  to  overcome  this  difficulty, 
 
 oftefifiing  is  to  forefee  it ;  therefore,  when  thou  firft 
 them,  enterefl:  on  thy  courfe  of  Temperance,  thou 
 art  to  make  account  thou  (halt  meet  with 
 thefe  C  perhaps  many  other  )  Temptations ; 
 and  that  thou  mayft  make  a  right  judgment 
 whether  they  be  worthy  to  prevail  with  thee, 
 take  them  before- hand  and  weigh  them ;  con- 
 fider  whether  that  falfe  kindnefs  that  is  main- 
 tained among  men  by  Drinking,  be  worthy 
 to  be  compared  with  that  real  and  everlaft- 
 ing  kindnefs  of  God,  which  is  loft  by  it; 
 whether  that  foolifh  vain  mirth  bear  any 
 U^eigh  tie  weight  With  the  prefent  joys  of  a  good  con- 
 gei^ith  fcience  here,  or  with  thofe  greater  of  Hea- 
 thsHmt,  yen  hereafter.  Laftly,  whether  the  unjuft 
 reproach  of  wicked  men,  the  Ihame  of  the 
 world,  be  fo  terrible,  as  the  juft  reproof  of 
 thine  own  confcience  at  the  prefent,  and  that 
 eternal  confufion  of  face  that  fhall  befall  all 
 thofe  that  go  on  in  this  iin,  at  thelaft  day; 
 weigh  all  thefe,  I  fay,  I  need  not  fay  in  the 
 
 balance 
 
Of  Temperance  in  Dr'inliing^  ^c.  i ^^ 
 
 balance  of  the  landuary,  but  even  in  the  %^^^y^ 
 fcales  of  common  reafon  •  and  fure  thou  wilt 
 be  forced  to  pronounce,  that  the  motives  to 
 Temperance  infinitely  outweigh  thofe  againft 
 it.  When  thou  haft  thus  advifedly  judged, 
 then  fix  thy  refolution  accordingly ;  and  when- 
 ever any  of  thefe  temptations  come  to  i^ag- 
 ger  thee,  remember  thou  haft  formerly  weigh- 
 ed them,  knoweft  the  juft  value  of  them,  and 
 that  they  are  a  moft  unworthy  price  for  thofe 
 precious  advantages  thou  muft  give  in  ex- 
 change for  them.  And  therefore  hold  faft  • 
 thy  refolution,  and  w^ith  indignation  rejecl 
 all  motions  to  the  contrary. 
 
 19.  But  be  fure  thou  thus  reject  them  ^••t  Rpj.sf  fie 
 their  very  firft  tender,  and  do  not  yield  InTempra- 
 the  Icait   degree;  for   if  once   thou   givcft;;;:;^^;-! 
 ground,  thou  art  loft;  the  fin  will  by  lit'lcnhig. 
 and  little  prevail  upon  thee.     Thus  we  fee 
 many,  who  have  profeifed  to  be  refolved  up- 
 on great  Temperance,  yet,  for  want  of  this 
 care,  have  adventured  into  the  company  of 
 good   fellows  :    When  they  have  been  there, 
 they  have  at  the  firft  been  over-in treated  to 
 take  a  cup,  after  that  another,  till  at  laft 
 they  have  taken  their  rounds  as  freely  as  any 
 of  them,  and  in  that  fiood  of  Drink  drowned 
 all  their  fober  refolutions.     Therefore,  who- 
 ever thou  art,  that  doft  really  dcfire  to  for- 
 fake  the  fin,  take  care  to  avoid  the  occafions 
 and  beginnings  of  it.     To  which  end  it  will 
 be  good  openly  to  declare  and  own  thy  pur- 
 O  4  poles 
 
'  200  €l3e  mMz  i:>Utp  of  £0{M\, 
 
 ^t^ttt'  P'^^'^'^  ^^  Ibbriety,  that  lb  thou  maylt  dilcou-^ 
 
 Vlll.  j-^g^  j^gj^  f,Q^^  afTaulting  thee.    But  if  either 
 
 thoQ  art  afhamed  to  own  it,  or  feemeft  to  be 
 
 fo,  they  will  quickly  make  ufe  ofthatfhame 
 
 to  bring  thee  to  break  it. 
 
 I'heSecuri'     ^o.  If  thou  be  thus  wary  to  keep  thee 
 
 ty  of  doing  from  the  firft  beginnings,  thou  art  then  fure 
 
 ^^'  never  to  be  overtaken  with  this  fin  ;  for  it 
 
 is  like  the  keeping  the  out-works  of  a  be- 
 
 lieged  city,  which  fo  long  as  they  are  ftoutly 
 
 defended,  there  is  no  danger  ;  but  if  they  be 
 
 either  furprized  or  yielded,  the  city  cannot 
 
 long  hold  out.    The  advice  therefore  of  the 
 
 Wife  man  is  very  agreeable  to  this  matter. 
 
 Eccius.  xix.  I.  He  that  defftfeth  fmall  things 
 
 jhall pr'tjh  by  little  and  little.  But  becaule, 
 
 as  the  Pfalmift  faith,  Pfal.  cxxvii.  I.  Except 
 
 the  Lord  keep  the  city,  the  watch-man  wa- 
 
 keth  but  in  'vatn  :  Therefore  to  this  guard  of 
 
 thyfelf  add  thy  moit  earneft  prayers  to  God, 
 
 that  he  will  alfo  watch  over  thee,  and  by 
 
 the  ftrength  of  his  grace  enable  thee  to  refifl 
 
 all  temptations  to  this  fin. 
 
 ^leEVca-     ^i»  If  thou  do  in  thefincerity  of  thy  heart 
 
 cyofthefe  ufe  thefc  mpaus,  there  is  no  doubt  but  thou 
 
 mtTinJred^'^'^^^  be  able  to  overcome  this  vice,  how  long 
 
 by  Love  of  focvcr  thou  haft  been  accuftomed  to  it :  There- 
 
 ^heS^n.    ^Qj.^^  jf  ^j^Q^  ^Q  ^'ll  j-gn^ain  under  the  power 
 
 of  it,  never  excufe  thyielfby  theimpofiibility 
 of  the  task  ;  but  rather  accufe  the  falfenefs  of 
 thy  own  heart,  that  hath  ftill  fuch  a  Love  to 
 this  Sin,  that  thou  wilt  not  fet  roundly  to  the 
 msms  of  fubdujng  it.  22.  Per-^ 
 
Of  Temferance  in  Recreation^  SCc.  ion 
 
 22.  Perhaps  the  great  commonnefs  of  the  &i?nn;iv 
 fin,  and  thy  particular  cuftom  of  it,  may  have    ^^  iH, 
 made  it  io  much  thy  familiar,  thy  boibm  ^c-  ^^^fi 
 quaintance  that  thou   art  loth  to  entertain  w^/^^i^i 
 hard  thoughts  of  it  :  very  unwilline  thou  art^f'/"^^^ 
 
 1-11  -^  ^u  u       *.  .to  believe  it 
 
 to  think  that  it  means  thee  any  hurt,  and  dangerous, 
 therefore  art  apt  to  fpeak  peace  to  thyfelf, 
 to  hope  that  either  this  is  no  fin,  or  at  moft 
 but  a  frailty,  fuch  as  will  not  bar  thee  out 
 of  Heaven  :  But  deceive  not  thyfelf,  for  thou 
 mayft  as  well  fay  there  is  no  Heaven,  as  that 
 Drunkcnnefs  fliall  not  keep  thee  thence  :  I  am 
 fure  the  fame  Word  of  God,  which  tells  us 
 there  is  fuch  a,  place  of  happinefs,  tells  us  al- 
 fo,  that  Drunkards  are  of  the  number  of  thofe 
 that  fhall  not  inherit  it,  i  Cor.  vi.  lo.  And 
 again,  GaL  v.  21.  Drunkenneis  is  reckoned 
 among  thofe  works  of  the  flelh  which  they 
 that  do  fjjall  not  inherit  the  kingdom  of  God. 
 And  indeed  had  not  thefe  plain  texts,  yet 
 mere  reafon  would  tell  us  the  fame,  that  that 
 is  a  place  of  infinite  purity,  fuch  as  flefh  and 
 blood,  till  it  be  refined  and  purified,  is  not 
 capable  of,  as  the  Apoftle  tells  us,  i  Cor» 
 XV.  53.  and  if  as  we  are  mere  men  we  are 
 too  grofs  and  impure  for  it,  we  mud  fare  be 
 more  fo,  when  we  have  changed  ourfelves 
 into  fwine,  the  fouleft  of  beafi:s :  We  are  then 
 prepared  for  the  Devils  to  enter  into,  as 
 they  did  into  the  herd,  Matt.  v.  13.  and 
 that  not  only  fome  one  or  two,  but  a  legion, 
 a  troop,  and  multitude  of  them.  And  of  this 
 
 we 
 
aoa €t)t  W\)gU  Duty  ot  @an. 
 
 ^uiiMp  we  daily  fee  examples ;  for  where  this  fin  of 
 
 \7TTT  "'  -^  ' 
 
 111.  Drunkennefs  hath  taken  pofTeffion,  it  ufually 
 
 comes  as  an  harbinger  to  abundance  of  others; 
 each  acl  of  Drunkennefs  prepares  a  man  not 
 only  for  another  of  the  fame  fin,  but  of  o- 
 thers ;  luft  and  rage,  and  all  brutiili  appe- 
 tites are  then  let  loofe,  and  fo  a  man  brings 
 •  himfelf  under  that  curie  which  was  the  fad- 
 deft  Dd'oid  knew  how  to  foretel  to  any,  7he 
 falling  from  one  wickednefs  to  another^ 
 TfaL  Ixix.  27.  If  all  this  be  not  enough  to 
 affright  thee  out  of  this  drunken  fit,  thou 
 mayft  ftill  wallow  in  thy  vomit,  continue  in 
 this  fottilh,  fenfelefs  condition,  till  the  flames 
 of  Hell  roufe  thee,  and  then  thou  wilt  by 
 fad  experience  find  what  now  thou  wilt  not 
 believe.  That  the  end  of  thofe  things  (as  the 
 ApoiUe  faith,  Rom.vi.ii,)  is  death.  God 
 in  his  infinite  mercy  timely  awake  the  hearts 
 of  all  that  are  in  this  fin,  that  by  a  timely 
 forfaking  it,  thty  m^.j  fly  from  the  'oorath 
 to  come,  I  have  now  done  with  this  fecond 
 part  of  Temperance,  concerning  Drinking. 
 
 SUNDAY 
 
Of  Temferarice  hi  Sleeps   Stc,  203 
 
 SUNDAY    IX. 
 
 Temferance  hi  Sleep :  The  Rule  of  /V,  6Cc. 
 Mifch'tefs  of  Sloth /J f  Recreations-^  Cautions 
 to  b-e  objer^ued  hi  them  :  Of  j^pparel,  SCc. 
 
 Sea.  I.  'Tf-^  HE  t^ird  part  of  TEUVE^  Skcp. 
 I  RANGE  concerns  SLEEP : 
 -^  And  Temperance  in  that  al- 
 io muft  be  meailired  by  the  end  for  which 
 Sleep  was  ordained  by  God,  which  was  on- 
 ly the  refrefhing  and  llipporting  of  our  frail 
 bodies  ;  which  being  of  fuch  a  temper,  that 
 continual  labour  and  toil  tires  and  wearies 
 them  out,  Sleep  comes  as  a  medicine  to  that 
 w^arinefs,  as  a  repairer  of  that  decay,  that 
 fo  we  may  be  enabled  to  fuch  labours  as  the 
 duties  of  religion,  or  works  of  our  calling 
 require  of  us.  Sleep  was  intended  to  make 
 us  more  profitable,  not  more  idle;  as  we  give 
 reft  to  our  beafts,  not  that  we  are  pleafed 
 with  their  doing  nothing,  but  that  they  may- 
 do  us  the  better  fervice, 
 
 2.  By  this  therefore  you  may  judge  what^^ei?///^  cf 
 is  temperate  Sleeping;  to  wit,'  that  which ^'"^^^^'J''"'* 
 tends  to  the  refrefhing  and  making  us  more 
 lively  and  fit  for  a£lion  ;  and  to  that  end  a 
 moderate  degree  ferves  befr.  It  will  be  im- 
 poffible  to  fet  down  juft  how  many  hours  is 
 that  moderate  degree,  becaufe,  as  in  eating, 
 lb  in  Sleep,  fome  conftitutions  require  more 
 
 than 
 
*'{in()ap  than  others  :  Every  man's  own  experience 
 iX»  mull  in  this  judge  for  him  :  But  then  let 
 him  judge  uprightly,  and  not  confult  with 
 his  iloth  in  the  cafe ;  for  that  will  ftill,  with 
 Solomons  fluggard,  cry,  A  little  morejleepy 
 a  little  more  Jlumber^  a  little  more  folding 
 of  the  hands  to  Jleep^  Prov.  xxiv.  33.  but 
 take  only  fo  much  as  he  really  finds  to  tend 
 to  the  end  forementioned. 
 The  man-)  3.  He  that  doth  not  thus  limit  himfelf^ 
 f /7  '^T  ^^^^^  ^^^^  feveral'  (ins  under  this  general  one  of 
 '■j'ranfgref'  Aoth  :  As  firft,  he  waftes  his  time,  -that  pre- 
 ^ii*n  of  it.  cious  talent  which  was  committed  to  him  by 
 God  to  improve ;  which  he  that  fleeps  away, 
 doth  like  him  in  the  Gofpel,  Matt.  xxv.  1 8. 
 hide  it  in  the  earthy  when  he  fhould  be  tra- 
 ding with  it :  And  you  know  what  was  the 
 doom  of  that  unprofitable  fervant,  ^erfe  30. 
 C aft  ye  him  Into  outer  darknefs.  He  that  gives 
 himfelf  to  darknels  of  Sleep  here,  fhall  there 
 have  darknefs  without  Sleep,  but  with  u^eep- 
 hig  and  gnafloing  of  teeth.  Secondly,  he  in- 
 jures his  body  :  Immoderate  Sleep  fills  that 
 full  of  dileafes,  makes  it  a  very  fink  of  hu- 
 mours, as  daily  experience  fhews  us.  Thirdly, 
 he  injures  his  foul  alfo,  and  that  not  only  in 
 robbing  it  of  the  fervice  of  the  body,  but 
 in  dulling  its  proper  faculties,  making  them 
 ufelefs  and  unfit  for  thofe  imployments  to 
 which  God  hath  defigned  them ;  of  all  which 
 ill  husbandry  the  poor  foul  muft  one  day 
 give  account..     Nay,  laftly,  he  affronts  and 
 
 defpifes 
 
Mijch'tefs  of  Sloth.  205 
 
 defpiies  God  himfelf  in  it  by  eroding  the  »^tinDap 
 very  end  of  his  creation,  which  was  to  ferve  ^-^' 
 God  in  an  active  obedience :  But  he  that 
 fleeps  away  his  life,  dirediy  thwarts  and 
 contradicts  that;  and  when  God  faith,  Man 
 is  horn  to  labour^  his  practice  faith  the  di- 
 red  contrary,  that  man  is  born  to  re(i.  Take 
 heed  therefore  of  giving  thyfelf  to  immode- 
 rate fleep,  which  is  the  comniittingof  fo  ma- 
 ny fins  in  one. 
 
 4.  But  befides  the  fin  of  it,  it  is  alfo  very  o/?^r  .7///"- 
 hurtful  in  other  refpeds ;  it  is  the  fure  h^.ne  chiefs  of 
 of  thy  outward  eftate,  wherein  the  fluggifh'^'''^^* 
 perfon  fhall  never  thrive,  according  to  that 
 obfervation  of  the  Wife  man,  Trov.  xxiii.  21. 
 X)rowJine[sJhall  cover  a  man  with  rags\  that 
 
 is,  the  flothful  man  fhall  want  convenient 
 cloathing ;  nay,  indeed  it  can  fcarce  be  faid 
 that  the  fluggard  lives.  Sleep,  you  know 
 is  a  kind  of  death,  and  he  that  gives  himlelf 
 up  to  it,  what  doth  he  but  die  before  his 
 time?  Therefore,  if  untimely  death  be  to  be 
 looked  upon,  as  a  curfe,  it  muft  needs  be  a 
 ftrange  folly  to  choofe  that  from  our  own  floth 
 which  we  dread  fo  much  from  God's  Hand. 
 
 5.  The  fourth  part  of  Temperance  con-T^w^fy 
 cerns  Recreations,    which  are  fometimes'^"'^'"^*" 
 neceflary  both  to  the  body  and  the  mind  of  a^ 
 man,  neither  of  them  being  able  to  endure  a 
 conftant  toil,  without  Ibmewhat  of  refrelli- 
 
 ment  between ;  and  therefore  there  is  a  very 
 
 lawful   ufe  of  them :    But  to   make  it  fo, 
 
 *  it 
 
2o6  .     Ct3e  CfiiDole  '^^wx'p  of  '^')m 
 
 ^■\xw^^^  it  will   be  necelTary    to  oblerve  thele  Cau- 
 
 I-^»    tions, 
 Cmtms  to     d,  Firft,  we  muft  take  care  that  the  kind 
 heohferved  of  them  be  lawful,  that  they  be  fuch  as  have 
 nothing  of  fin  in  them  ;  we  muft  not,  to  re- 
 create ourielves,  do  any  thing  which  is  dii^ 
 honourable  to  God,  or  injurious  to  our  neigh- 
 bour, as  they  do,  who  make  profane,  filthy, 
 or  backbiting  difcourfe  their  recreation.    Se- 
 condly,  we   muft  take  care  that  we  ufe  it 
 with  moderation,  and  to  do  fo  we  muft  firft 
 be  fure  not  to  fpcnd  too  much  time  upon  it, 
 but  remember,  that  the  end  of  recreation  is 
 to  fit  us  for  bufinefs,  not  to  be  itleif  a  bufi- 
 nefs  to  us.     Secondly,  we  muft  not  be  too 
 vehement  and  earneft  in  it,  nor  let'  our  hearts 
 too  much  upon  it ;  for  that  will  both  enfnare 
 us  to  the  ufing  too  much  of  it,  and  it  will 
 divert  and  take  off  our  minds  from  our  more 
 necelTary  imploym.ents,  like  lchool-boYS,who, 
 after  a  play-time  know  not  how  to  fet  them- 
 felves  to  their  books  again.  Laftly,  we  muft 
 not  fet  up  to  ourielves  any  other  end  of  re- 
 creations but  that  lawful  one,  of  giving  us 
 moderate  refrefhment. 
 UndueEnds      7-  As,  firft,  we  are  not  to  ufe  Sports  only 
 of  Sports,    to  pafs  away  our  time,  which  we  ought  to 
 ftudy  how^  to  redeem,  not  fiing  away ;  and 
 when  it  is  remembred  how  great  a  work  we 
 have  here  to  do,  the  jnakhtg  our  calling  and 
 eleBion  fitre^  the  fecuring  our  title  to  Heaven 
 hereafter,  and  how  uncertain  we  are  what 
 
 time 
 
Of  Recreation^  &:c.  207 
 
 time  fhail  be  allowed  us  ior  that  puipofe  ;  it  -sf^unDap 
 will  appear  our  time  is  that  whicli,  of  all   ^^- 
 other  things,  we  ought  moft  induftrioufly  to 
 improve.    And  therefore,  fure,  we  have  little 
 need  to  contrive  ways  of  driving  that  away, 
 which  flies  fo  fail  of  itfelf,  and  is  fo  impof^ 
 fible  to  recover.     Let  them  that  can  fpend 
 whole  days  and  nights   at  cards  and  dice, 
 and  idle  paftimes,  confider  this,  and  withal, 
 whether  they  ever  bellowed  a  quarter  of  that 
 time    tov/ards   that   great  bufinefs  of  their 
 lives,  for  which   all  their  Time   was  given 
 them ;  and  then  think,  what  a  woeful  reckon- 
 ing they  are  like  to  make,  when  they  come 
 at  laffc  to  account  for  that  precious  treafure 
 of  their  time.  Secondly,  we  mull  not  let  our 
 covetoufnefs  have  any  thing  to  do  in  our  re- 
 creations ;  if  we  play  at  any  game,  let  the 
 end  of  doing  it  be  merely  to  recreate   our 
 felves,  not  to  win  money ;  and  to  that  pur- 
 pofe,  be  fure  never  to  play  for  any  confider- 
 able  matter  •  for  if  thou  do,  thou  wilt  bring 
 thyfelf  into  two  dangers,  the  one  of  cove- 
 toufnefs, and  a  greedy  delire  of  winning*  the 
 other  of  rage  and  anger  at  thy  ill  fortune,  if 
 thou  happen  to  lofe :  Both  which  will  be  apt 
 to  draw  thee  into  other  fins  befidcs  them- 
 fclvcs.  Covetoufnefs  will  tempt  thee  to  cheat 
 and  cozen  in  gaming,  and  anger  to  fw earing 
 and  curfing,  as  common  experience  fhews  us 
 too  often.  If  thou  find  thyfelf  apt  to  fall  in- 
 to either  of  thefe  in  thy  gaming,  thou  mufl: 
 
 either 
 
2o8  ctie  CCiijole  Dutp  of  a^ait. 
 
 ^uiiDap  either  take    fome    courfe   to   fecure  thyfelf 
 IX*    againft  them,  or  thou  muft  not  permit  thy- 
 felf to  play  at  all.  For  though  moderate  play 
 be  in  itfelf  not  unlawful,  yet  if  it  be  the  oc- 
 calion  of  fin^  it  is  fo  to, thee,  and  therefore 
 muft  not  be  Ventured  on.    For  if  Chrift  com- 
 mands us  fo  ftridly  to  avoid  temptations,that 
 if  our  very  eyes  or  hands  offend  us  (that  is^ 
 prove  fnares  to  us)  we  muft  rather  part  with 
 them,  than  to  be  drawn  to  fm  by  them,  how 
 much  rather  muft  we  part  with  any  of  thefe 
 unneceflary  fports,  than  run  the  hazard  of 
 offending  God  by  them  ?  He  that  fo  plays^ 
 lays  his  foul  to  ftake,  which  is  too  great  a 
 prize  to  be  played  away.  Befides  he  lofes  all 
 the  recreation  and  fport  he  pretends  to  aim 
 at,  and,  inftead  of  that,  fets  himfelf  to  a  grea- 
 ter toil  than  any  of  thole  labours  are,  he  was 
 to  eafe  by  it.     For  fure  the  defires  and  fears 
 of  the  covetous,  the  impatience  and  rage  of 
 the  angry  man,  are  more  real  pains  than  any 
 the  moft  laborious  work  can  be. 
 Temper-        8.  The  laft  part  of  Temperance  is  that  of 
 ^J^'J/"^^" APPAREL;  which  we  are  again  to  mea- 
 fure  by   the  agreeablenefs   to  the   ends  for 
 which  clothing  fliould  be  ufed.     Thofe  are 
 i^fwTi    cQ^^cially   thele  three-    firft,  the  hiding  of 
 for  cover-  nakcdnefs :    This    was   the  firft  occafion  of 
 ing  of      Apparel,  as  you  may  read.  Gen.  iii.  21,  and 
 ''^^'     was  the  effed  of  the  firft  fm  ^  and  therefore, 
 when  we  remember  the  original  of  clothes, 
 we  have  fo  little  reafon  to  be  proud  of  them, 
 
 that 
 
Of  Apparelj  ^c.  ao^p 
 
 that,  on  the  contrary,  we  have  caufe  to  be  ©unDap 
 humbled  and  afliamed,  as  having  loft  that  in-  ^^* 
 nocency,  which  was  a  much  greater  orna- 
 ment than  any  the  moft  glorious  apparel  can 
 be.  From  this  end  of  clothing  we  are  like- 
 wife  engaged  to  have  our  apparel  modeft, 
 fuch  as  may  anfsver  this  end  of  covering  our 
 fhame ;  and  therefore  ail  imniodeft  fafhions 
 of  apparel,  which  may  either  argue  the  wan- 
 tonnefs  of  the  wearer,  or  provoke  that  of  the 
 beholder,  are  to  be  avoided. 
 
 p.  A  fecond  end  of  apparel  is  the  fencing Kwc-^e 
 the  body  from  Gold,  thereby  to  preferve  the/''"'"  ^*^'^- 
 health  thereof.  And  this  end  we  muft  like- 
 wife  obferve  in  our  clothing :  We  muft  wear 
 fuch  kind  of  habits,  as  may  keep  us  in  that 
 convenient  warmth  which  is  necelTciry  to  our 
 healths.  And  this  is  tranfgrelfed,  when,  out 
 of  the  vanity  of  be!ng  in  every  fantaftick  fa- 
 lliion,  we  put  ourfelves  in  fuch  clothing,  as 
 either  will  not  defend  us  from  Cold,  or  is 
 fome  other  way  fo  uneafy,  that  it  is  rather 
 a  hurt  than  a  benelit  to  our  bodies  to  be  lb 
 clad.  This  is  a  moft  ridiculous  folly,  and 
 yet  that  which  people,  that  take  a  pride  in 
 their  clothes,  are  ufually  guilty  of. 
 
 I  o.  A  third  end  of  apparel  is  the  diftin-  D>p»Bh» 
 guiftiing  or  differencing  of  perfons ;  and  that,?^  Per/ons, 
 firft,  in  refped  of  fex  ;   fecondly,  in  refpe£l  of 
 qualities.    Firft,  clothes  are  to  make  a  diffe- 
 rence of  fex  •  this  hath  been  obferved  by  all 
 nations,  the  habits  of  men  and  women  have 
 
 P  always 
 
iio  €De  mMt  Dutp  of  ®an. 
 
 ^,imria)>  always  been  diverfe.  And  God  himfelf  ex- 
 IX.  prcfly  provided  for  it  among  the  Jews^  by 
 commanding,  that  the  man  fhould  not  wear 
 the  appafel  ol  the  woman,  nor  the  woman  of 
 the  man.  But  then,  Secondly,  there  is  alfo 
 a  diliinclion  of  qualities  to  be  obferved  in 
 apparel :  God  hath  placed  fome  in  a  hi'gher 
 condition  than  others  *,  and  in  proportion  to 
 their  condition,  it  befits  their  clcathing  to  be. 
 Gorgeous  apparel,  our  Saviour  tell  us,  h  for 
 kings  courts^  Luke  vii,  25.  Now  this  end  of 
 apparel  fhould  alfo  be  oblervcd..  Men  and 
 women  fliould  content  themfelves  with  that 
 fort  of  clothing,  which  agrees  to  their  fex 
 and  condition,  not  flriving  to  exceed  or  equal 
 that  of  a  higher  rank,  nor  yet  making  it  mat- 
 ter of  envy  among  thofe  of  their  own  eitate, 
 vying  who  fhall  be  fineft.  But  let  every  man 
 clothe  himfelf  in  fuch  Ibber  attire,  as  befits 
 his  place  and  calling,  and  not  think  himfelf 
 difparaged,  if  another  of  his  neighbours  have 
 better  than  he. 
 
 1 1.  And  let  all  remember,  that  clothes  are 
 things  which  add  no  true  worth  to  any  ^  and 
 therefore  it  is  an  intolerable  vanity,  to  fpend 
 any  confiderable  part  either  of  their  thoughts, 
 time,  or  wealth  upon  them,  or  to  value 
 themfelves  ever  the  more  for  them,  or  de- 
 fpife  their  poor  brethren  that  want  them. 
 But  if  they  defire  to  adorn  themfelves,  ht 
 it  be,  as  St.  Peter  advifeth  the  vv'omen  of  his 
 time,  I  Tet,  iii,  4.  ///  the  hidden  fnan  of  the 
 
 ^  hearty 
 
Of  Affarei^  5Cc.  2 1 1 
 
 hearty  e^uen  the  ornament  of  a  meek  and  quiet  '^^'^^'^^^? 
 jprit.  Let  them  clothe  themfelves  as  richly  *-^* 
 as  is  poflible  with  all  Chrlftian  virtues,  and 
 that  is  the  raiment  that  will  fet  them  out  love- 
 ly in  God's  eyes  •  yea,  and  in  mens  too^  who, 
 unlefs  they  be  fools  and  ideots,  ^Yill  more  va- 
 lue thee  for  being  good,  than  line.  And  fare 
 one  plain  coat  thou  puttefl  upon  a  poor  man's 
 back,  will  better  become  thee,  than  twenty 
 rich  ones  thou  fhalt  put  upon  thine  own. 
 
 12.  I  have  now  gone  through  the  ^CYQXdX  Too  much 
 parts  of  temperance  ;  I  fhall  now,  in  conclu-^'^'''''?  ^ 
 fion,  add  this  general  caution,  that  though  in  r^^ul^^ 
 all  thefe  particulars  I  have  taken  notice  only  Excc:i. 
 of  the  one  Fault  of  Excefs,  yet  it  is  poflible 
 there  may  be  one  on  the  other  hand :  Men 
 may  deny  their  bodies  that  v.'hich  they  ne- 
 ceflTarily  require  to  their  fupport  and  well- 
 being.  This  is,  I  believe,  a  fault  not  fo  com- 
 mon as  the  other ;  yet  we  fometimes  iee  fome 
 very  niggardly  perfons,  that  are  guilty  of  if, 
 that  cannot  find  in  their  hearts  to  borrow  fo 
 much  from  their  chefts,  as  may  fill  their  bel- 
 lies, or  clothe  their  backs :  And  that  are  ^o 
 intent  upon  the  world,  fo  moiling  and  drudg- 
 ing in  it,  that  they  cannot  afford  themfelves 
 that  competent  time  of  fleep,  or  recreation, 
 that  is  necelTary.  If  any  that  have  read  the 
 former  part  of  this  difcourfe,  be  of  this  tem- 
 per, let  him  not  comfort  hinifelf,  that  he  is 
 not  guilty  of  thofe  cxceiTes  there  complained 
 of,  and  therefore  conclude  himielf  a  good 
 P  2  Chriftian, 
 
212 €fjc  m\)o\t  Diitp  of  @an, 
 
 ^unDap  Chriftian, becaufe,  he  is  not  intemperate;  for 
 ■^-^-  whoever  is  this  covetous  creature,  his  ab- 
 Ilaining  fhall  not  be  counted  to  him  as  the 
 virtue  of  temperance ;  for  it  is  not  the  love 
 of  temperance,  but  wealth,  that  makes  him 
 refrain ;  and  that  is  fo  far  from  being  praife- 
 worthy,  that  it  is  that  .great  fin  which  the 
 Apoftle  tells  us,  i  7/w.  vi.  lo.  is  the  root  of 
 all  evil.  Such  a  man's  body  will  one  day 
 rife  in  judgment  againft  him,  for  defrauding 
 it  of  its  due  portion,  thofe  moderate  refrefh- 
 ments  and  comforts  which  God  hath  allowed 
 it.  This  is  an  idolatry  beyond  that  of  of- 
 fering the  children  to  Molech.,  Lev*  xx.  3. 
 They  offered  but  their  children,  but  this 
 covetous  wretch  facrifices  himfelf  to  his 
 god  Mammon,  whilft  he  often  deftroys  his 
 health,  his  life,  yea,  finally  his  foul  too, 
 to  fave  his  purfe.  I  have  now  done  with 
 the  fecond  head  of  duty,  that  to  our  Selves, 
 contained  by  the  Apoftle  under  the  word 
 foberly. 
 
 SUNDAY 
 
Of  Juftice  to  our  Neighbour.  i  1 3 
 
 SUNDAY    X. 
 
 Of  Duties  to  our  Neighbour,  Of  Jufiicej  ne» 
 
 gativej  foflthe*     Of  the  Sin  of  Murder^ 
 
 of  the  Hemoiifiiefs  of  ity  the  Tunipments 
 
 of  it,  and  the  Jtrange  Dijcoveries  thereof 
 
 Of  Maiming,  6Cc. 
 
 Sed.  I.  W  Come  now  to  the  third  part  o^Dufy  to 
 I    Duties,  thofe  to  our  N  E I G  H.  Z'J"^^^' 
 ^   BOUR,  which  are  by  the  A-  '"^' 
 poftle  fummed  up  in  grols  in  the  word  Righ" 
 'teoufnefs,  by  which  is  meant  not  only  bare 
 Juftice,  but  all  kind   of  Charity  alfo ;  tor 
 that  is  now  by  the  law  gf  Chrift  become  a 
 debt  to  our  Neighbour,  and  it  is  a  piece  of 
 unrighteoulhefs  to  defraud  him  of  it.    I  fhall 
 therefore  build  all  the  particular  Duties  we  , 
 owe  to  our  Neighbour,  on  thofe  two  general 
 ones,  Juftice  and  Charity. 
 
 1.  1  begin  with   JUSTICE,  whereof y;,^,-^^. 
 there  are  two  parts,  the  one  negative,   the 
 other  pofitive :  The  negative  Juftice  is  to  do    . 
 no  wrong  or  injury   to    any  :  The  pofitive 
 Juftice  is  to  do  right  to  all-  that  is,  to  yield 
 them  whatfoever  appertains  or  is  due  unto 
 them.  I  ftiall  firft  fpeak  of  the  negative  ^u^^  Negative. 
 tice,  the  not  injuring  or  wronging  any.  Now, 
 becaufe  a  man  is  capable  of  receiving  wrong, 
 in  feveral  refpects,  this  firft  part  of  Juftice 
 extends  itfelf  into  fcveral  branches,  anfwer- 
 P  3  able 
 
ar4  ^tjt  Cull)^4e  HJu^p  of  iJ?':^an. 
 
 .^unDavable  to  thoie  capacities  ot"  injury.  A  man 
 "^*  may  be  injured  cither  in  his  foul,  his  body, 
 his  pofleilions,  or  credit :  And  therefore  this 
 duty  of  negative  Juilice  lays  a  rcrtraint  on  us 
 in  e^ery  of  thefe,  that  we  do  no  wrong  to 
 any  man,  in  refped  either  of  his  foul,  his 
 body,  his  pofTeffions,  or  his  credit. 
 
 fotheScui  3.  Firll,  This  Jufticc  ties  us  to  do  no  hurt 
 to  his  Soul.  And  here  my  firftwork  muft  be 
 to  examine,  What  harm  it  is  that  the  Soul  can 
 receive?  It  is,  we  know,  an  invifible  fub- 
 ftance,  which  we  cannot  reach  with  our  eye, 
 much  lefs  with  our  fsvords  and  weapons;  yet, 
 for  all  that  it  is  capable  of  being  hurt  and 
 wounded,  and  that  even  to  death. 
 
 intiRna-      4.  Now  the  Soul  may  be  confidered  either 
 
 turaiSepfe.-^^  a  natural  or  fpiritual  fcnfe  :  In  the  natural 
 it  (ignifies  that  which  we  ufually  call  the  m.ind 
 ,  of  a  man ;  and  this,  we  all  know,  m?.y  be 
 wounded  with  grief  or  fadnefs,  as  Solomon 
 faith,  Trov.  xv>  13.  By  for  row  of  heart 
 the  (pirk  is  broken.  Therefore  whoever  doth 
 cauflefly  afflid  or  grieve  his  neighbour,  he 
 tranfgrefTes  this  part  of  Juftice,  and  hurts  and 
 wrongs  his  Soul.  This  fort  of  injury  malici- . 
 ous  and  fpiteful  men  are  very  often  guilty  of^ 
 they  will  do  things,  by  which  themfelves 
 reap  no  good,  nay,  often  much  harm,  only 
 that  they  may  vex  and  grieve  another.  This 
 is  a  moft  favage,  inhumane  humour,  thus  to 
 take  pleafure  in  the  fadnefs  and  afflictions  of 
 others  j  and  whoever  harbours  it  in  his  heart 
 
 may 
 
Of  Jujtkc  to  our  Neighbour^  &c ,  2.  i  i 
 
 may  truly  be  laid  to  be  poflelTed  with  a  Dc-?  ^'s^'^p"^? 
 vil ;  for  it  is  the  nature  only  of  thofe  accurfed  ^' 
 fpirits,  to  delight  in  the  miferies  of  men  \  and 
 till  that  be  call  out,  they  are  fit  only  to  dwell 
 as  the  poITefTed  Perfon  did,  Mark  v.  2.  among 
 graves  and  tomhs^  where  there  are  none  ca- 
 pable of  receiving  afflidion  by  them. 
 
 5.  But  the  Soul  may  be  confidcrcd  alfo  in  rnthefp- 
 the  fpiritual  fenfe ;  and  lo  it  iignifies  that  im-  ^-"'^r 
 mortal  part  of  us  which  mufl:  live  eternally, 
 either  in  blifs  or  woe  in  another  v»-or]d.    And 
 
 the  Soul  thus  underftood  is  capable  of  two 
 forts  of  harm  :  Firft,  that  of  fin  ;  fecondly, 
 that  of  punifhment.  The  latter  whereof  is 
 certainly  the  confequent  of  the  former.  And 
 therefore,  though  God  be  the  infiiclor  of 
 punifliment,  yet  fince  it  is  but  the  cfFecl 
 of  fin,  we  may  jufi:ly  reckon  that  he  that 
 draws  a  man  to  fin,  is  likewife  the  betrayer 
 of  him  to  puniihment,  as  he  that  gives  a 
 man  a  mortal  wound,  is  the  caufe  of  his 
 death  :  Therefore  under  the  evil  of  fin  both 
 are  contained^  fo  that  I  need  fpeak  only  of 
 that. 
 
 6.  And  fiire  there  cannot  be  a  higher  fort  Drau-hi^ 
 of  wrong,   than  the  bringing  this  great  ey'il*"'^'"^.!'^ 
 upon  the  Soul,  Sin  is  the  difeafe  and  wound  ;rjnry. 
 of  the  Soul,  as  being  the  direcl  contrary  to 
 grace,  which  is  the  health  and  foundneis  of 
 
 it :  Now  this  wound  we  give  to  every  foul, 
 whom  we  do,  by  any  means  whatfoever,draw 
 into  fin. 
 
 P  4  7.  The 
 
^unoap      7.  Xhe  ways  of  doing  that  are  divers  ;  I 
 ^*    fliall  mention  Ibnie  of  them,  whereof  though 
 fome  are  more  dire«^  than  others,  yet  all  tend 
 to  the  fame  end.     Of  the  more  dire£l  ones, 
 there  is,  firft,  the  commanding  of  fin,  that 
 DireH:     IS,  when  a  perfon  that  hath  power  over  ano- 
 Meansof  ther,  Ihall  require  him  to  do  Something  v/hich 
 **'  is  unlawful  :  An  example  of  this  we  have  in 
 
 Nebuchadnezzar's  commanding  the  worfhip 
 of  the  golden  image,  Dan.  iii.  4.  and  his  copy- 
 is  imitated  by  any  parent  or  mafter,  who  fhall 
 require  of  his  child  or  fervant  to  do  any  un- 
 lawful ad.  Secondly,  there  is  counfelling  of 
 fin,  when  men  advile  and  perfuade  others  to 
 any  wickednefs  :  Thus  Job's  wife  counfelled 
 her  husband  to  curfe  God,  Job  ii.  5).  And 
 Ah'tthofhel  advifed  Absalom  to  go  in  to  his 
 father's  concubines,  1  Sam,  xvi.  i\.  Third- 
 ly, there  is  enticing  and  alluring  to  fin,  by  fet- 
 ting  before  men  the  pleafures  or  profits  they 
 Ihall  reap  by  it.  Of  this  fort  of  enticement 
 Solomon  gives  warning,  Tro'd.  \.  10.  My  foji, 
 if /Inner  s  entice  thee,  confent  thou  not  \  if  they 
 Jay,  Come  with  ns,  let  us  lay  wait  for  bloody 
 let  us  lurk  frivily  for  the  innocent  without  a 
 caufe,  ^c.  and  verfe  the  13th,  you  may  fee 
 what  is  the  bait  by  which  they  icek  to  allure 
 them,  fFe  /ball  find  all  precious  fubfiance,  we 
 /ball  fill  our  hoiifes  withj{oil\  caft  in  thy  lot 
 among  us,  let  us  all  ha^ve  one  furje.  Fourth- 
 ly, there  is  aJGTifliance  in  fin;  that  is,  when 
 men  aid  and  help  others  either  jn  contriving  or 
 
 aQing 
 
of  'Jnjlke  to  our  Neighbour.  2 1 7 
 
 acting  a  fin.     Thus  Jonadab  help'd  Amnon  ^imnap 
 in  plotting  the  ravifliing  of  his  filter,  2  Sam.      X. 
 ?ciii.  All  thefe  are  direct  means  of  bringing 
 this  great  evil  of  fin  upon  our  brethren. 
 
 8.  There  are  alio  others,  which  tho*  they  r  7.  « 1 
 feem  more  mdirect,  may  yet  be  as  <^iTeclual 
 towards  that  ill  end  :  As  firft,  example  in 
 lin ;  he  that  fets  others  an  ill  pattern,  does 
 his  part  to  make  them  imitate  it,  and  too 
 often  it  hath  that  effect ;  there  being  gene- 
 rally nothing  more  forcible  to  bring  men  Into 
 any  fmful  pradice,  than  the  feeing  it  ufed 
 by  others ;  as  might  be  inflanced  in  many 
 fins,  to  which  there  is  no  other  temptation, 
 but  their  being  in  fafhion.  Secondly,  there 
 is  encouragement  in  fin,  when  either  by  ap- 
 proving, or  elfe,  at  leaft,  by  not  fhewing  a 
 diflike,  we  give  others  confidence  to  go  on 
 in  their  wickednefs.  A  third  means  is  by 
 juflifying  and  defending  any  finful  aft  of  ano- 
 ther's ;  for  by  that  we  do  not  only  confirm 
 him  in  his  evil,  but  endanger  the  drawing 
 others  to  the  like,  who  may  be  the  more 
 inclinable  to  it,  when  they  fhall  hear  it  fo 
 pleaded  for.  Laftly,  the  bringing  up  any  re- 
 proach upon  ftrid  and  Chriftian  living,  as 
 thofe  do,  who  have  the  ways  of  God  in  deri- 
 fion  :  This  is  a  means  to  affright  men  from 
 the  practice  of  duty,  when  they  fee  it  will 
 bring  them  to  be  fcorned  and  defpifed  :  This 
 is  worfe  than  all  the  former,  not  only  in  re- 
 fped  of  the  man  who  is  guilty  of  it  (as  it  is 
 
 an 
 
21 8  €1)8  im^U  Put;?  r>t  ®an> 
 
 ^nn^ap  an  evidence  of  the  great  prophanenefs  of  his 
 
 •^'     own  heart)  but  alfo  in  regard  of  others,  it 
 
 haying  a  more  general  ill  eifcd;  than  any  of 
 
 the  former  can  have ;  it  being  the  betraying 
 
 .    men  not  only  to  fome  fingle  ads  of  dilbbcdi- 
 
 ence  to  Chriil,  but  even  to  the  cafting  off  all 
 
 fubjedion  to  him.  By  all  thefe  means  we  may 
 
 draw  on  ourlelves  this  great  guilt  of  injuring 
 
 and  wounding  the  fouls  of  our  brethren. 
 
 Menouoht      9'  ^t  would  be  too  long  for  me  to  inftancs 
 
 fadiy to'con-in.  all  thc  fcvcral  iins,  in  Avhich  it  is  ufual  for 
 
 fif'^''  ^^om  ^^^  to  enfnare  others,  as  drunkennefs,  un- 
 
 <^«i/>j;Wrfcleannefs,  rebellion,  and  a  multitude   more. 
 
 But  it  will  concern  every  man,  for  his  own 
 
 particular,  to  confider  fadly,  what  mifchiefs 
 
 of  this  kind  he  hath  done  to  any,  by  all,   or 
 
 any  of  thefe  means,  and  to  weigh  well  the 
 
 greatnefs  of  the  injury.  Men  are  apt  to  boalt 
 
 of  their  innocency  towards  their  neighbours, 
 
 that  they  have  done  wrong  to  no  man;  butj 
 
 God  knows,  many  that  thus  brag,  are  of  all 
 
 others  the  moft  injurious  perlbns.     Perhaps 
 
 they  have  not  maimed  his  body,  nor  ftolen 
 
 his  goods ;  but  alas!  the  body  is  but  the  cafe 
 
 and   cover  of  a  man,  and    the  goods  fome 
 
 appurtenances  to  that ;  it  is  the  loul  is  the 
 
 man,  and  that  they  can  wound  and .  pierce 
 
 without  remorfc,  and  yet  with  the  adultrefs, 
 
 Tro'D.  XXX.  2o.  fay,  They  ka^je.  done  no  wkk- 
 
 cduefs  ;  but  glory  of  their  friendly  behaviour 
 
 to  thole,  whom  they  thus  betray  to  eternal 
 
 •     tain.     For  whomfocver  thou  haft  drawn  to 
 
 any 
 
Of  Juftice  to  our  Kelghboiir^  &c.  1 1 5? 
 
 any  fin,  thou  haft  done  thy  part  to  afcertain  SJu.nDap 
 to  tliofe  endld's  flames.  And  then  think  with  -^ 
 thy  Iclf  how  bafe  a  treachery  this  is  :  Thou 
 wouldil  call  him  a  treacherous  villain,  that 
 fliould,  while  he  pretends  to  embrace  a  man, 
 lecretly  ftab  him  :  but  this  of  thine  is  as  far 
 beyond  that,  as  the  foul  is  of  more  value 
 than  the  body,  and  Hell  worfe  than  death. 
 And  remember  yet  farther,  that  befides  the 
 cruelty  of  it  to  thy  poor  brother,  it  is  alfo 
 moll:  dangerous  to  thyfeif;  it  being  that  a- 
 gainfl  which  Chrift  hath  pronounced  a  woe, 
 Matt,  xvjii.  7.  and  verfe  6\  he  tells  ns,  that 
 '^ZJboe'jer  fball  ojfe /^ d  (th3.t  is,  draw  into  (in) 
 a7iy  oftbefe  little  ones^  it  'were  bstter  for  him 
 that  a  milftone  were  hanged  about  his  neck^ 
 and  that  he  were  drowned  in  the  deph  of  the 
 jea.  Thou  mayft  plunge  thy  poor  brother 
 into  perdition  ;  but,  as  it  is  with  wreftlers, 
 he  that  gives  another  a  fall,  commonly  falls 
 with  him  ;  fo  thou  art  like  to  bear  him  com- 
 pany to  that  place  of  torment. 
 
 10.  Let  therefore  thy  own  and  his  danger  ^^,j,.^;/^ 
 beget  in  thee  a  fenfe  of  the  greatnefs  o{  ihis  to  Lew. iii 
 fin,  this  horrid  piece  of  injuftice  to  the  pre-''" 
 clous  foul  of  thy  neighbour.  Bethink  thyfelf 
 ferioufly,  to  whom  thou  hall  been  thus  cruel, 
 whom  thou  haft  enticed  to  drinking,  advifed 
 to  rebellion,   allured  to   luft,  ftirred   up   to 
 rage,  whom  thou  haft  affifted  or  encouraged  in 
 any  ill  courfe,  or  difcouraged  and  diilieartncd 
 by  thy  prophane  fcoftings  at  tJiety  in  general, 
 
 or 
 
200 €t?e  m\)Q\t  Dutp  ot  ^an> 
 
 ^iinDap  or  at  any  confcionable  ftrid  walking  of  his 
 X*  in  particular  ;  and  then  draw  up  a  bill  of  in- 
 dictment, accufe  and  condemn  thy  felf  as^a 
 Cain,  a  murderer  of  thy  brother ;  heartily 
 and  deeply  bewail  all  thy  guilts  of  this  kind, 
 and  refolve  never  once  more  to  be  a  Hum- 
 bling block,  as  St.  Taul  calls  it,  Rom,  xiy. 
 in  thy  brother's  way. 
 Endeavour  n^  gut  this  is  not  all,  there  muft  be  fome 
 *o»ej>/i;r/f.£^^j^g  of  this  repentance  brought  forth.  Now 
 in  all  fins  of  injuftice,  rellitution  is  aneceffary 
 fruit  of  repentance ;  and  fo  it  is  here ;  thou 
 haft  committed  an  ad  (perhaps  many)  of 
 high  injuftice  to  the  foul  of  thy  brother ; 
 thou  haft  robbed  it  of  its  kinocency,  of  its 
 title  to  Heaven  ;  thou  muft  nov/  endeavour 
 to  reftore  all  this  to  it  again,  by  being  more 
 carneft  and  induftrious  to  win  him  to  repen- 
 tance, than  ever  thou  wert  to  draw  him  to 
 fin.  Ule  now  as  much  art  to  convince  him  of 
 the  danger,  as  ever  thou  didft  to  flatter  him 
 with  the  pleafures  of  his  vice :  Tn  a  word, 
 countermine  thy  felf,  by  ufmg  all  thofe  me- 
 thods and  means  to  recover  him,  that  thou 
 didft  to  deftroy  him ;  and  be  more  diligent 
 and  zealous  in  it  ^  for  'tis  neceilary  thou 
 fhouldft,  both  in  regard  of  him  and  thyfelf. 
 Firft,  in  refped  of  him  ;  becaufe  there  is  in 
 man's  nature  fo  much  a  greater  promptnefs 
 and  readinefs  to  evil,  than  to  good,  that  there 
 will  need  much  more  pains  and  diligence  to 
 inftil  the  one  into  him,  than  the  other :  Bc- 
 
 iidcs, 
 
Of  Jujiice  to  our  Neighbour y  2Cc.  i^i  .. 
 
 fides,  the  man  is  fuppoled  to  be  already  ac-  ^"^^if^iip 
 cuflomed  to  the  contrary,  which  will  add  ^* 
 much  to  the  difficulty  of  the  work.  Then, 
 in  refped  of  thyfelf;  if  thou  be  a  true  peni- 
 tent, thou  wilt  think  thyfelf  obliged,  as  St. 
 ^aul  did,  to  labour  more  abundantly ;  and 
 wilt  be  afhamed,  that  w^hen  thou  art  trading 
 for  God,  bringing  back  a  foul  to  him,  thou 
 fhouldft  not  purfue  it  with  more  earneftncls, 
 than  while  thou  wert  an  agent  of  Satan's- 
 befides,  the  remembrance  that  thou  wert  a 
 means  of  bringing  this  poor  foul  into  this 
 fnare,  muft  necelTarily  quicken  thy  diligence 
 to  get  him  out  of  it.  So  much  for  the  firft 
 part  of  Negative  Juftice,  in  refped  of  the 
 fouls  of  our  brethren. 
 
 1 2.  The  fecond  concerns  the  Bodies ;  and  Ker^iths 
 to  thofe  alfo  this  Juftice  binds  thee  to  do  no  j'^ft^ce  t-^ 
 wrong  nor  violence.  Now  of  wrongs  to  the^'^  ^'^■^' 
 Body  there  may  be  feveral  degrees,  the  high- 
 
 eft  of  them  is  killing,  taking  away  the  Life ;  o//7e  IJi.. 
 this  is  forbid  in  the  very  letter  of  the  Sixth 
 Commandment,  Thou  jh alt  do  no  Murder. 
 
 13.  Murder  may  be  committed  either  by  vy^o^Vir/ 
 open  violence,  when  a  man  either  by  iword,J^.V^"/ 
 or  any  other  inftrument,  takes  away  another's  f^J';j2,J 
 Lite,  immediately  and  directly  ;  or  \t  may  A^*- 
 
 be  done  fecretly  and  treacheroufly,  as  Da^'td 
 murdered  Ur'iahy  not  with  his  own  fword, 
 but  with  the  fword  of  the  children  oi  Am- 
 mon^  2  Sam,  xi.  1 7.  and  "Jezebel  Kaboth^hy  a 
 falfe  acculation,  i  Kings  xxi.  13.  And  lb  di- 
 vers 
 
212  coc  mt)dk  Dutp  of  ^mvL 
 
 ^'unDap  vers  have  committed  this  fin  of  murder  by 
 X  poifon,  falfe  witnefs,  or'  fome  fuch  concealed 
 ways.  The  former  is  commonly  the  effect 
 of  a  fudden  rage,  the  latter  have  fcveral  ori- 
 ginals ;  fometimes  it  proceeds  from  fome  old 
 malice  fixed  in  the  heart  towards  the  perfon, 
 fometimes  from  fome  covetous  or  ambitious 
 delires ;  fuch  an  one  ftands  in  a  man's  way 
 to  his  profit  or  preferment,  and  therefore  he 
 muft  be  removed  :  And  fometimes  again  it 
 is  to  cover  Ihame,  as  in  the  cafe  of  ftrum- 
 pets,  that  murder  their  infants,  that  they 
 may  not  betray  their  filthinefs.  But  beiides 
 thefe  more  dired  ways  of  killing,  there  is 
 another,  and  that  is,  when  by  our  perfuafions 
 and  enticements  we  draw  a  man  to  do  that, 
 which  tends  to  the  fnortning  of  his  life,  and  is 
 apparent  to  do  fo.  He  that  makes  his  neigh- 
 bour drunk,  if  by  that  drunkennefs  the  man 
 com.es  to  any  mortal  hurt,  which  he  would 
 have  efcaped,  if  he  had  been  fober,  he  that 
 made  him  drunk  is  not  clear  of  his  death  ;  or 
 if  he  die  not  by  any  fuch  fudden  accident, 
 yet  if  drinking  caft  him  into  a  difeafe,  and 
 that  difeafe  kill  him,  1  know  not  how  he  that 
 drew  him  to  that  excefs  can  quit  himfelf  of 
 his  murder  in  the  eyes  of  God,  though  hu- 
 man laws  touch  him  not.  I  wilh  thofe,  who 
 make  it  their  bufinefs  to  draw  in  cuftomers 
 to  that  trade  of  debauchery,  would  confider 
 it.  There  is  yet  another  v/ay  of  bringing  this 
 guilt  upon  ourfelves^   and  that  is  by  inciting 
 
 and 
 
Sovcral  IVays  of  Murder,  223 
 
 and  lliirring  up  others  to  it,  or  to  that  degree  -$>upi^a? 
 of  anger  and  revenge,  which  produces  it. 
 And  he  that  fets  two  perfons  at  variance,  or 
 feeing  them  already  lo,  blows  the  coals,  it" 
 murder  enfue,  he  certainly  hath  his  fiiare  in 
 the  guilt ;  which  is  a  condderation  that  ought 
 to  affright  all  from  having  any  thing  to  do 
 in  the  kindling  or  encreafing  of  contention. 
 
 14.  Now  for  the  heinoufncfs  of  this  Sin*^'^/'""'^ 
 01  murder,  1  luppole  none  can  be  ignorant,//;^  ^,n. 
 that  it  is  of  the  deepcfi:  dye,  a  mofi:  loud  cry- 
 ing Sin.  This  we  may  lee  in  the  firft  acl  of 
 this  kind  that  ever  was  committed,  Abel's 
 blood  cryeth  from  the  earth,  as  God  tells 
 Cahi^  Gen.  iy»  10.  Yea,  the  guilt  of  this  Sin 
 is  fuch,  that  it  leaves  a  frain  even  upon  tlie 
 land  where  it  is  committed^  fuch  as  is  not  to 
 be  walhed  out  but  by  the  blood  of  the  mur- 
 derer, as  appears  Deut.  xix.  12,  13.  The 
 land  cannot  he  purged  of  blood,  but  by  the 
 blood  of  him  that  llied  it :  And  therefore 
 though  in^other  Cafes  the  flying  to  the  altar 
 fecured  a  man,  yet  in  this  of  wilful  murder 
 no  fuch  refuge  was  allowed,  but  fuch  an  one 
 w^as  to  be  taken  even  thence,  and  delivered 
 ,up  tojuftice,  Exod.  xxi.  14.  Thou  fi alt  take 
 htm  from  my  altar.,  that  be  may  die.  i\nd  it 
 is  yet  farther  obfervable,  that  the  only  two 
 precepts,  which  the  Scripture  mentions,  as 
 i  given  to  Noah  after  the  flood,  were  both  in 
 relation  to  this  Sin  •  that  of  not  eating  blood, 
 Gen.  ix,  4.  beirig  a  ceremony,  to  beget  in 
 
 men 
 
224  <^^^  iiciipole  Dutp  of  tt^aiT. 
 
 ^unoai'  men  a  greater  horror  of  this  fin  of  murder, 
 ^»  and  fo  intended  for  the  preventing  of  it.  The 
 other  was  for  the  punifhment  of  it,  Gen.  ix.  6. 
 He  that  JJjeddeth  mans  bloody  by  man  JJoall 
 his  blood  be  jhed :  And  the  reafon  of  this 
 ltriv:\nefs  is  added  in  the  next  words,  For  in 
 the  image  of  God  made  he  man\  where  you 
 fee  that  this  fin  is  not  only  an  injury  to  our 
 brother,  but  even  the  higheft  contempt  and 
 defpite  towards  God  himfelf  ^  for  it  is  the  de- 
 facing of  his  image,  which  he  hath  ftamped 
 upon  man.  Nay,  yet  farther,  it  is  the  ufurp- 
 ing  of  God's  proper  right  and  authority  : 
 For  it  is  God  alone  that  hath  a  right  to  dii^ 
 pofe  of  the  life  of  man  j  it  was  he  alone  that 
 gave  it,  and  it  is  he  alone  that  hath  power 
 to  take  it  away  :  But  he  that  murders  a  man, 
 does,  as  it  were,  wreft  this  power  out  of  God's 
 hand,  which  is  the  higheft  pitch  of  rebellious 
 prefumption. 
 ^  15.  And  as  the  fin  is  great,  fo  likewife  is 
 
 Tiiniib-'^  the  puniihment  j  we  fee  it  frequently  very 
 ment  at-  great  and  remarkable,  even  in  this  world 
 undingtt.  (befides  thofe  moft  fearful  effeas  of  it  in  the 
 next)  blood  not  only  cries,  but  it  cries  for 
 vengeance  ^  and  the  great  God  of  recompen- 
 ces,  as  he  ftiles  himfelf,  will  not  fliil  to  hear 
 it :  Very  many  examples  the  Scripture  gives 
 us  of  this :  Ahab  and  Jezsbcl^  that  murder'd 
 innocent  Naboth^  for  greedinefs  of  his  vine- 
 yard, were  themfelves  flain ;  and  the  dogs 
 licked  their  blood  in  the  place  where  they 
 
 had 
 
Several  Ways  of  Murder.  i%s 
 
 had  fhed  his,  as  you  may  read  in  that  ftory  :  -l^unDap 
 fo  Jhfalom^  that  flew  his  brother  Ainfion^  ^' 
 after  he  had  committed  that  fin,  fell  into  an- 
 other, that  of  I'ebellion  againil:  his  king  and 
 father,  and  in  it  miferably  perilhed.  Rechab 
 and  Baanah^  that  flew  Ijhbojheth,  were  them- 
 felves  put  to  death,  and  that  by  the  very 
 perfon  they  thought  to  endear  by  it.  Ma- 
 ny more  inftances  might  be  given  of  this  out 
 of  the  facred  Itory,  and  many  alfo  out  of  hu- 
 man, there  having  been  no  age  but  hath 
 yielded  multitudes  oi  examples  of  this  kind, 
 fo  that  every  man  may  furniih  hirafelf  out 
 of  the  obfervations  of  his  own  time. 
 
 1 6.  And  it  is  worth  our    notice,    what  7'/j//rrf»^tf 
 ftranffe  and  even  miraculous  means  it  hath  ^'-^T^^"'' 
 often  pleafed  God  to  ufe  for  the  difcovery  of 
 this  fin  •  the  very  brute  creatures  have  often 
 been  made  inftruments  of  it :  nay,  often  the 
 extreme  horror  of  a    man's  own   conlcience 
 hath  made  him  betray  himfclf:  So  that  it. is 
 not  any  clofenefs  a  man  ufes  in  the  ading  of 
 this  fin,  that  can  fecure  him  from  the  ven- 
 geance of  it  ♦,  for  he  can  never  fhut  out  his 
 own  confcience,  that  will,  in  fpiteofhim,  be 
 privy  to  the  faQ-,  and  that  very  often  proves 
 the  means  of  difcovering  it  to  the  world ;  or 
 if  it  fhould  not  do  that,  yet  it  will  fure  a£t 
 revenge  on  him,  it  will  be  fuch  a  hell  within 
 him,  as  will  be  worfe  than  death :  This  we 
 have  feen  in  many,  who  after  the  commiflion 
 of  this  fin,  have  never  been  able' to  enjoy  a 
 
 Q^  minute's 
 
etie  MhoU  Dutp  of  ^an. 
 
 ^imoaj'  minute's  reft  ;  but  have  had  that  intolerable 
 X'     anguifh  of  mind,  that  they  have  chofen  to  be 
 their  own  murderers,  rather  than  live  in  it. 
 Thefe  are  the  ufual  efFetls  of  this  fin  even  in 
 this  world,  but  thofe  in  another  are  yet  more 
 dreadful,  where  furely  the  higheft  degrees  of 
 torment  belong  to  this  high  pitch  of  wicked- 
 nefs:  For  if,  as  our  Saviour  tells  us,  Man. 
 V.  a  a.  Hell- fire  be  the  portion  of  him  that 
 ihall  but  call  his  brother  fool,  what  degree  of 
 thofe  burnings  can  we  think  proportionable 
 to  this  fo  much  greater  an  injury  ? 
 JVenwfi       17-  'I'he  confideration  of  all  this  ought  to 
 ^atch    poflefs  us  with  the  greateft  horror  and  abo- 
 S?'i// "^^"^^^^^  of  this  fin,  and  to  make  us  extream- 
 /i;)/>ro«c^ej  ly  watchful  ofourfelves  that  whenever  fall 
 tfttsSin.'^^^Q  it,  and  to  that  end  to  prevent  all  thofe. 
 occafions,  which  may  infenfibly  draw  us  in- 
 to this  pit.  1  mentioned  at  lirft  feveral  things 
 which  are  wont  to  be  Originals  of  it,  and  at 
 thofe  we  muft  begin,  if  we  will  furely  guard 
 ourfelves.     If  therefore    thou  wilt   be  fure 
 never  to  kill  a  man  in  thy  rage,  be  fure  never 
 to  be  in  that  rage;  for  if  thou  permitteft  thy 
 felf  to   that,  thou   canft   have  no  fecurity 
 Jigainft  the  other ;  anger  being  a  madnefs  that 
 fuffers  us  not  to  coniider,  or  know  what  we 
 do,  when  it  has  once  pofTefTed  us.     There- 
 fore, when  thou  findeft  thyfelf  begin  to  be 
 inflamed,  think   betimes  whither    this  may 
 lead   thee,  if  thou    letteft  loofe  to  it,  and 
 immediately  put  the  bridle  upon  this  head- 
 
 ftrons: 
 
Sever  a  I  PFays  of  Murder.  0.27 
 
 ftrong  Paffion  ;  fo  again,  if  thou  wilt  be  fure  ^""f^P 
 thy  Malice  fhail  not  draw  thee  to  it,  be  fure  ^* 
 never  to  harbour  one  malicious  thought  in 
 thy  heart ;  for  if  it  once  fettle  there,  it  will 
 gather  fuch  ftrength,  that  within  a  while  thou 
 •wilt  be  perfedly  under  the  power  of  it,  fo 
 that  it  may  lead  thee  even  to  this  horrible 
 Hn  at  its  pleafure ;  be  therefore  careful  at  the 
 very  firft  approach  of  this  treacherous  guefi:^ 
 to  Ihut  the  doors  agalnft  it,  never  to  let  it 
 enter  thy  mind :  So  alfo^  if  thou  wilt  be  fure 
 thy  covetoufnefs,  thy  ambition,  thy  luif,  or 
 any  other  finful  defire,  Ihall  not  betray  thee 
 to  it,  be  fure  thou  never  permit  any  of  them 
 to  bear  any  fway  with  thee  ;  for  if  they  get 
 the  dominion,  as  they  will  ibon  do,  if  they 
 be  once  entertained  in  the  hearty  they  will  be 
 paft  thy  controul,  and  hurry  thee  to  this  or 
 any  other  fin  that  may  ferve  tiieir  ends.  In 
 like  manner,  if  thou  wouldfl  net  be  guilty 
 of  any  of  the  mortal  effects  of  thy  neighbour's 
 drunkennefs,  be  fure  not  to  entice  him  to  it, 
 nor  accompany  him  at  it ;  and  to  that  pur- 
 pofe,  do  not  allov/  thylelf  in  the  fame  pradice ; 
 for  if  thou  do,  thou  wilt  be  labouring  to  get 
 company  at  it.  Lailly,  if  thou  wilt  not  be 
 guilty  of  the  murder  committed  by  another, 
 take  heed  thou  never  give  any  encourage- 
 ment to  it,  or  contribute  any  thing  to  that 
 hatred,  or  contention,  that  may  be  the  caule 
 of  it.  For  when  thou  haft  cither  kindled,  or 
 blowed  the  fire  j  what  knoweft  thou  whom 
 
 0^2  it 
 
228  CDe  mMt  Dutp  of  eidiin. 
 
 fc-iinDa)>  it  may  confume?  Bring  always  as  much  Ava- 
 ^-  ter  as  thou  canft,  to  quench,  but  never  bring 
 one  drop  of  oil  to  increafe  the  flame.  The 
 like  may  be  faid  of  all  other  occafions  of  this 
 fin,  not  here  mentioned  ;  and  this  careful 
 preferving  ourfelves  from  thefe  is  the  only- 
 lure  way  to  keep  us  from  this  fin  :  There- 
 fore, as  ever  thou  wouldft  keep  thyfelf  in- 
 nocent from  the  great  offence,  guard  thee 
 warily  from  all  fuch  inlets,  thofe  fteps  and 
 approaches  towards  it. 
 Maiming  i  8.  But  although  murdcr  be  the  greateft, 
 1mT*^"'y^^  it  is  not  the  only  injury  that  may  be 
 done  to  the  body  of  our  neighbour ;  there 
 are  others  which  are  alfo  of  a  very  high  na- 
 ture :  The  next  in  degree  to  this  is  Maim- 
 ing him,  depriving  him  of  any  Member,  or  at 
 leaft  of  the  ufe  of  it ;  and  this  is  a  very  great 
 wrong  and  mifchief  to  him,  as  we  may  dil- 
 cern  by  the  judgment  of  God  himfelf,  in  the 
 cafe  of  the  bond-fervant,  who  fliould  by  his 
 mafter's  means  lofe  a  member,  Exo^.  xxi.  i6» 
 the  freedom  of  his  whole  life  was  thought  but 
 a  rcafonable  recompence  for  it :  He  /ball  let 
 h'lm  gofree^  faith  the  text,/<?r  his  eye  j  nay, 
 though  it  were  a  lefs  confiderable  part,  if  it 
 were  but  a  tooth,  which  of  all  others  may 
 be  loft  with  the  leaft  damage,  yet  the  fame 
 amends  was  to  be  made  hjm,  ^er,  27. 
 ^^''t'  15).  But  we  need  no  other  way  of  meafu- 
 
 rTw^r^'^^^g  ^his  jnj^i^^y?  ^tia"  the  judgment  of  every 
 threads  for  man  in  his  own  cafe  :  How  much  does  every 
 
 Itmfelj;  ^ 
 
 man 
 
Several  Ways  of  Murder,  21^ 
 
 man  dread  the  lofs  of  a  limb  ?  fo  that  if  he  ^imoap 
 be,  by  any  accident  or  difeafe,  in  danger  of  -^• 
 it,  he  thinks  no  pains  or  colt  too  much  to 
 preferve  it.  And'  then,  how  great  an  injiit- 
 tice,  how  contrary  to  that  great  rule  of  doing 
 as  we  would  be  done  to,  is  it  lor  a  man 
 to  do  that  to  another,  which  he  fo  unwill- 
 ing lufFers  himfelf  ? 
 
 But  if  the  perfon  be  poor,  one  that  rnuft^"^''"'"^''/^ 
 ,  labour  for  his  living,  the  injury  is  yet  greater,  f/'/.J^^'^^ 
 it  is  fuch  as  may,  in  effedV,   amount  to  the 
 former  fin  of  murder ;  for  as  the  Wife  man 
 fays, Ecckis.  xxxiv.  21.  The  foor  mans  bread 
 is  bis  life  :  a7td  he  that  deprives  him  thereof  . 
 is  a  blood-floedder.  And  therefore  he  that  de- 
 prives him  of  the  means  of  getting  his  bread, 
 by  difabling   him  from  labour,  is  furely   no 
 lefs  guilty.    In  the  law  it  was  permitted  to 
 every  man  that  hath  fuftained  fuch  a  damage 
 by  his  neighbour,  to  require  the  magiftate 
 to  inflid  the  like  on  him,  eye  for  eye,  tooth 
 for  tooth,  as  it  is  Exod,  xxi.  24. 
 
 20.  And  though  unprofitable  revenge  be  '^^^''py 
 not  now  allowed  to  us  Chriftians,  yet  fure  it'Q^fsa? 
 is  the  part  of  every  one,  who  hath  done  thlst^^f^^ion 
 injury,  to  make  what  Satisfaction  lies  in  his^'^^"*''* 
 power;  'tis   true  he   cannot  rcflore  a  limb 
 again  (which,  by  the  way,  fhould  make  men 
 wary,  how  they  do  thofe  mifchiefs  which  it 
 is  fo  impofiible  for  them  to  repair)  but  yet 
 he  may  fatisfy  for  fomeof  the  ill  effe£ls  of  that 
 lofs.     If  that  have  brought  the  man  to  want 
 
 0.3  and 
 
-30 
 
 €ljc  mW^  2Durp  of  @an. 
 
 jtu'.mv  and  peniir^'',  he  may,  nay,  he  muir,  it  he 
 ^»  have  but  the  leaft  ability,  relieve  and  fup- 
 port  him,  yea,  though  it  be  by  his  own  ex- 
 traordinary labour;  for  if  it  be  a  duty  of  us 
 all  to  be  c7es  to  the  blind,  and  feet  to  the 
 lame,  as  Jolf  fpeaks,  much  more  muft  we 
 be  fo  to  them,  v/hom  ourfelyes  have  made 
 blind  and  lame,  Therefore,whoever  hath  done 
 this  injury  to  r.ny  of  his  poor  brethren,  let 
 him  know,  he  is  bound  to  do  all  that  is  pofii- 
 ble  towards  the  repairing  of  it;  if  he  do  not, 
 every  new  fufFering  that  the  poor  man's  wants 
 bring  upon  him,  becomes  a  new  charge  and 
 accufation  againft  him,  at  the  Tribunal  of 
 the  Juft  Judge. 
 Wcundi  21.  There  arc  yet  other  degrees  of  injury 
 end  Stripes  to  the  body  of  our  neighbour.  I  Ihall  men- 
 'Z'.'"  t^°^  ^nly  ^^°  more,  Wounds  and  Stripes : 
 A  man  may  wound  another,  which  though 
 it  finally  caufe  lofs  neither  of  life  nor  limb, 
 is  yet  an  endangering  of  both  ;  and  the  like 
 may  be  faid  of  Stripes :  Both  of  which  how- 
 ever are  very  painful  at  the  prelent,  nay,  petr 
 haps,  very  long  after  :  And  pain  of  all  tem- 
 porary evils,  is  to  be  accounted  the  greateft  ; 
 for  it  is  not  only  an  evil  in  itfelf,  but  it  is 
 fuch  an  one,  that  permits  us  not,  whilft  we 
 are  under  it,  to  enjoy  any  other  good ;  a  man 
 in  pain  having  no  tafte  of  any  the  greateft  de- 
 lights: If  any  man  defpife  thefe  as  light  in- 
 juries, let  him  again  ask  himfelf,  how  he 
 would  like  it,  to  have  his  own  body  llafhed  or 
 
 bruifed, 
 
Several  Ways  of  Murder,  131 
 
 bruifed,  and  put  to  pafs  under  thofe  p^.inful  ^^^}j^^f 
 means  of  cure,  which  are  many  times  necef^     •''^* 
 fary  in  fuch  cales  ?  I   prefume  there  is  no 
 man  would  willingly  undergo  this  from  an- 
 other, and  why  then  Ihouldfl  thou  offer  it  to 
 'him  ? 
 
 22.  The  truth  is,  this  ftrange  Cruelty  toThhCrueU 
 others  is  the  effed  of  a  great  Pride  ^ri^%l\ff^Zf 
 haughtinefs  of  heart ;  we  look  upon  others  Pride. 
 with  fuch  contempt,  that  we  think  it  no 
 matter  how  they  are  ufed  ;  we  think  they 
 muft  bear  blows  from  us,  when  in  the  mean 
 time  we  are  fo  tender  of  ourfelves,  that  we 
 cannot  hear  the  leaft  word  of  dilparagement, 
 but  we  are  all  on  a  flame.  The  provocations 
 to  thefe  injuries  are  commonly  fo  flight,  that 
 did  not  this  inward  pride  difpofe  us  to  fuch 
 an  angrinefs  of  humour,  that  we  take  fire  at 
 every  thing,  it  were  impoflible  we  fhould  be 
 moved  by  them.  Nay,  fome  are  advanced 
 to  fuch  a  wantonnefs  of  Cruelty,  that  v/i  thou  t 
 any  provocation  at  all,  in  cool  blood,  as  they 
 fay,  they  can  thus  wrong  their  poor  brethren, 
 and  make  it  part  of  their  paftime  and  recre- 
 ation to  eaufe  pain  to  others.  Thus  fbme 
 tyrannous  humours  take  fuch  a  pleafure  in 
 tormenting  thofe  under  their  power,  that  they 
 are  glad  when  they  can  but  find  a  pretence 
 to  punifh  them,  and  then  do  it  without  all 
 moderation  :  And  others  will  fet  men  toge- 
 ther by  the  ears,  only  that  they  may  have 
 the  fport  ol  feeing  the  fcufile  j  like  the  old 
 0^4  Romans^ 
 
232  €(jc  mMt  Durp  of  ^an« 
 
 i>inDai>  Romans^  that  made  it  one  of  their  piiblicfc 
 X.     fports  to  fee  men  kill  one  another ;  and  lure, 
 -sve  have  as  little  Chriftianity  as  they,  if  we 
 can  take  delight  in  fuch  fpectacles. 
 
 23.  This  favagenefs  and  cruelty  of  mind 
 is  fo  unbecoming  the  nature  of  a  man,  that 
 he  is  not  allow'd  to  ule  it  even  to  his  beaft  ^ 
 how  intolerable  is  it  then  towards  thofe  that 
 are  of  the  fame  nature,  and,  which  is  more, 
 are  heirs  of  the  fame  eternal  hopes  with  us  ? 
 They  that  fhail  thus  tranfgrefs  againft  their 
 neighbours  in  any  of  the  foregoing  particulars, 
 or  whatever  elfe  is  hurtful  to  the  body,  are 
 unjuft  perfons,  want  even  this  loweft  fort  of 
 juftice,  the  negative,  to  their  neighbours,  in 
 refpect  of  their  bodies. 
 
 24.  Neither  can  any  man  excufe  himfclf 
 by  fiiying,  what  he  has  done  was  only  in  re- 
 turn of  fome  injury  offered  him  by  the  other; 
 For  fuppofe  it  be  fo,  that  he  have  indeed  re- 
 ceived fome  confiderable  wrong,  yet  cannot 
 he  be  his  own  revenger,  without  injury  to 
 that  man,  who  is  not,  by  being  thine  enemy, 
 become  thy  vaflal  or  flave,  to  do  with  him 
 \yhat  thou  lift;  thou  haft  never  the  more 
 right  of  dominion  over  him,  becaufe  he  hath 
 done  thee  wrong  ;  and  therefore,  if  thou  hadft 
 no  power  over  his  body  before,  'tis  certain 
 thou  haft  none  now ;  and  therefore  thou  art 
 not  only  uncharitable  (which  yet  were  fin 
 enough  to  damn  thee)  but  unjuft  in  every 
 ad  of  violence  thou  doft  to  him.     Nay,  this 
 
 injuUice 
 
Of  Adultery^  &Cc.  233 
 
 injiiftice  afceiids  higher,  even  to  God  him£elf,  S>unPa?? 
 who  hath  referved  vengeance  as  his  own  pecu-  '^*-* 
 liar  right  j  Vengeance  is  mine,  I  will  repay^ 
 jaith  the  Lord,  Rom.  xii.  ip.  And  then  he 
 that  will  act  revenge  for  himfelf,  what  does  he 
 but  encroach  upon  this  fpecial  right  and  pre- 
 rogative of  God,  fnatch  the  fword,  as  it  were, 
 out  of  his  hand,  as  if  he  knew  better  how  to 
 wield  it?  Which  is  at  once  a  robbery  and  con- 
 tempt of  the  divine  Majefty, 
 
 SUNDAY    XI. 
 
 Of  Jnflice  about  the  Tojfeftons  of  our  Neigh^ 
 hour  :  Againft  hijuring  him^  as  concerning 
 his  Wife,  his  Goods.  Of  Opfrefjlon,  I  heft. 
 Of  paying  of  Debts,  6Cc. 
 
 Sei^.  I.  *'  H"^  H  E    third   part    of  nega- 
 
 I  tive  Juftice- concerns  th^f/Jf^'^' 
 '*'  PofTeffions  of  our  neigh- 
 bour :  What  I  mean  by  PofTeffions,  I  can- 
 not better  explain,  than  by  referring  you 
 to  the  Tenth  Commandment,  the  end  of 
 which  is  to  bridle  all  covetous  appetites 
 and  defires  towards  the  PofTeffions  of  our 
 neighbour.  There  we  find  reckoned  up  not 
 only  his  houTe,  fervants,  and  cattle,  which 
 may  all  pafs  under  the  one  general  name 
 of  his  goods  or  riches,  but  particularly  his 
 wife,  as  a  principal  part  of  his  PofTeffions: 
 
 and 
 
234  ^oe  CBt)oh  Durp  of  #att» 
 
 ^v»inapand  therefore,  when    we   confider  this   du- 
 •^'^'    ty  of  negative   Juftice,  in   refpe£l   of  the 
 pofTeflions    of   our    neighbour,     we    muft 
 apply   it  to  both,  his   Wife  as  well  as  his 
 goods. 
 J^islfife.      2.  The  efpecial  and  peculiar  right  that  eve- 
 ry man  hath  in  his  wife,  is  fo  well  known, 
 that  it  were  vain  to  fay  any  thing  in  proof 
 of  it ;  the  great  impatience  that  every  Huf- 
 band  hath  to  have  this  right  of  his  invaded, 
 Ihews  that  it  is  fufficiently  underftood  in  the 
 world ;  and  therefore  none  that  does  this  in- 
 jury to  another  can  be  ignorant  of  the  great- 
 nefs  of  it.     The  corrupting  of  a  man's  Wife, 
 enticing  her  to  a  ftrange  bed,  is  by  all  ac- 
 knowledged to  be  the  worft  fort  of  theft, 
 infinitely  beyond  that  of  the  goods. 
 57;e  enti-        -^  Indeed,  there  is  in  this  one  a  heap  of 
 mm':      the  greatcft  Injuftices  together;  fomc  towards 
 infeihe    tj-je  wroman,   and  fome  towards  the  Man  ; 
 jttjiice.  ^    ToYv'ards  the  Woman,  there  are  the  greateft 
 imaginable  ;   It  is  that  Injuftice  to  her  foul, 
 ^"Z.^"'^^^^^' which  was   before  mentioned  as  the  higheft 
 of  all  others ,  *tis  the  robbing  her  of  her  in- 
 nocency,  and  ietting  her  in  a  courfe  of  the 
 horridell  wickednefs  (no  lefs  than  lull  and 
 perjury  together)  from  which  it  is  proba- 
 ble fhe  may  never  return,  a^id  then  it  proves 
 the  damning  of  her  eternally.     Next  it  is 
 in  refped  of  this  world^ '  the   robbing  her 
 ot  her  credit,  making  her  abhorred  and  de^ 
 ipifed,  and  her  very  name  a  reproach  among 
 
 all 
 
 man- 
 
Of  Adult ery^t^c,  235 
 
 all  men  \  and  bcfides,  it  is  the  depriving  her  ^tn^ral 
 of  all  that  happinefs  of  life,  which  arifes  from  -^ - 
 the  mutual  Jdndnefs  and  affection  that  is  be- 
 tween Man  and  Wife,  inftead  whereof  this 
 brings  in  a  loathing  and  abhorring  of  each 
 other,  from  whence  flow  multitudes  of  mil- 
 chiefs,  too  many  to  rehearfe ;  in  all  which 
 the  man  hath  his  fhare  alio. 
 
 4.  But,  befides  thofe,  there  are  to  him^^^^^^ 
 many  and  high  injuftices  ;  for  it  is,  firfl,  xhtman. 
 iobbing  him  of  that,  which  of  all  other  things 
 he  accounts  moil  precious,  the  love  and  faith- 
 fulnels  of  his  wife,  and  that  alio  wherein  he 
 hath  fuch  an  incommunicable  right,  that  him- 
 felf  cannot j  if  he  would,  make  it  over  to 
 any  other  ;  and  therefore  fure  it  cannot,  with- 
 out the  utmofl  injuftice  be  torn  from  him 
 by  any.  Nor  is  this  all,  but  it  is  farther  the 
 ingulfing  him  (if  ever  he  come  to  diicerii 
 it)  in  that  moft  tormenting  pailion  of  jealou- 
 fy,  which  is  of  all  others  the  moft  painful, 
 and  which  oft  puts  men  upon  the  moft  de- 
 fpcrate  attempts,  it  being,  as  Sokmoii  fays, 
 ^ro'D.  vi.  34.  T^he  rage  of  a  man.  It  is  yet 
 farther,  the  bringing  upon  him  all  that  fcorn 
 and  contempt,  which  by  the  unjuft  meafijres 
 of  the  world  f;'.lls  on  them,  which  arc  ^o  abu- 
 fed,  and  which  is  by  many  eiieemed  the  moft 
 infufferable  part  of  the  wrong  ;  and  though 
 it  be  true, that  it  is  very  unjuft  he  Ihould  fall 
 under  reproach,  only  becaufe  he  is  injured,  yet 
 iinlefs  the  world  could  be  new  moulded,  it  will 
 
 certainly 
 
236  CDe  mt)Q\z  Dutpof^art, 
 
 'tfcunrin'  certainly  be  his   lot,  and   therefore  it  adds 
 ^^^*   much  to  the  injury.     Again,  this  may   in- 
 deed be  a  robbery,  in  the  ufual  lenfe  of  the 
 word ;  for,  perhaps,  it  may  be  the  thrufting 
 in  the  child  of  the  adulterer  into  his  family, 
 to  Ihare  both  in  the  maintenance  and  porti- 
 ons of  his  own  children  :  And  this  is  an  ar- 
 rant theft :  Firft,  in  refpe6l  of  the  man,  who 
 fiirely  intends  not  the  providing  for  another 
 man's  child  ;  and  then  in  refpett  of  the  chil- 
 dren, who  are  by  that  means  defrauded  of  fo 
 much  as  that  goes  away  with.  And  therefore, 
 whofoever  ha-Ji  this  circumftance  of  the  fin  to 
 repent  of,  cannot  do  it  effectually,  without 
 reftoring  to  the  family  as  much  as  he  hath  by 
 this  means  robbed  it  of. 
 The  mpji      5.  AH  this  put  together  will  fure  make 
 rrreparabie  ^^-^^  the  gteateft  and  moft  provoking  injury 
 that  can  be  done  to  a  man,  and  (which  heigh- 
 tens it  yet  more)  it  is  that  for  which  a  man 
 can  never  make  reparations  j  for,  unlefs  it  be 
 in  the  circumftance  before  mentioned,  there 
 is  no  part  of  this  fin  wherein  that  can  be 
 done;  to  this  purpofe,  'tis  obfervable'in  the 
 Jewilh  law,  that  the  thief  was   appointed 
 to  reftore  four-fold,  and  that  freed  him  ;  but 
 the  adulterer,  having  no  poffibility  of  ma- 
 king any  reftitution,  any  fatisfaclion,  he  muft 
 pay  his  life  ior  his  offence.  Lev.  xx.  10.  And 
 though  now  a-days  adulterers  fpeed  better, 
 live   many   days   to  renew  their  guilt,  and, 
 perhaps,  to  laugh  at  thofe  whom  they  have 
 
 thus 
 
Of  Adultery^  &Cc.  237 
 
 thus  injured,  yet  let  them  be  afTured,  there  fennD^g 
 muft  one  day  be  a  fad  reckoning,  and  that  XL 
 whether  they  repent  or  not :  If  by  God's 
 grace  they  do  come  to  repentance,  they  wiii 
 then  find  this  to  be  no  cheap  fin ;  many  an- 
 g,uifhes  of  foul,  terrors,  and  perplexities  of 
 confcience, groans,  and  tears  it  muft  coft  them. 
 And  indeed,  were  a  man's  whole  life  ipent  in 
 thefe  penitential  exercifes,  it  were  little 
 enough  to  wipe  off  the  guilt  of  any  one  fin- 
 gle  ad  of  this  kind?  What  overwhelming 
 forrows  then  are  requifite  for  fuch  a  trade  of 
 this  fin,  as  too  many  drive?  Certainly  it  is  fo 
 great  a  task,  that  it  is  highly  necefiary  for  all 
 that  are  fo  concerned,  to  fet  to  it  immediately, 
 left  they  want  time  to  go  through  with  it;  for 
 let  no  man  flatter  himfelf,  that  the  guilt  of  a 
 courfe  and  habit  of  fiich  a  fin  can  be  walhed 
 away  with  a  fingle  a£t  of  repentance ;  no,  he 
 muft  proportion  the  repentance  to  the  fault, 
 and  as  one  hath  been  a  habit  and  courfe,  fo 
 muft  the  other  alfo.  And  then  how  ftrange  a 
 madncfs  is  it  for  men  to  run  into  this  fin  (and 
 that  with  fuch  painful  purfuits  as  many  do) 
 which  he  knows  muft  at  the  beft  hand,  that 
 is,  fuppofing  he  do  repent  of  it,  coft  him 
 thus  dear  ?  But  then,  if  he  do  not  repent, 
 infinitely  dearer  :  It  lofes  him  all  his  title  to 
 heaven,  that  place  of  purity,  and  gives  him 
 his  portion  in  the  lake  of  fire,  where  the 
 burnings  of  his  luft  fhail  end  in  thofe  ever- 
 lafting  burnings.     For  how  clofely  foever  he 
 
 hath 
 
^imDap  hath  a6>ed  this  fiOj  be  it  lb  that  he  may  have 
 -^I.  faid  v/ith  the  adulterer,  in  7^?^  xxiv.  15.  No 
 eye  feet  h  me\  yet  it  is  lure  he  could  not,  in  the 
 greateft  Obfcurity,  fhelter  himfelf  from  God's 
 fight,  with  whom  the  darkjiefs  is  no  darknefsj 
 Plal.  cxxxix.  1 1.  And  he  it  is,  who  hath  ex- 
 prefly  threatned  to  judge  this  fort  of  ofifend- 
 crs,  Hek  xiii.  4.  Adulterers  God  will  judge. 
 God  grant  that  all  that  live  in  this  foul  guilty 
 may  fo  feafonably  and  fo  throughly  judge 
 themfelves,  that  they  may  prevent  that  fe** 
 yerc  and  dreadful  judgment  of  his. 
 His  Goods.  C.  The  fecond  thing  to  which  this  negative 
 juftice  to  our  neighbour's  poffeffions  reach- 
 cth,  is  his  Goods ;  under  which  general  word 
 is  contained  all  thofe  feveral  forts  of  things, 
 as  houfe,  land,  cattle,  money,  and  the  like, 
 in  which  he  hath  a  right  and  property :  Thefe 
 wc  are,  by  the  rule  of  this  juftice,  to  fuf- 
 fer  him  to  enjoy,  without  fecking  either  to 
 work  him  damage  in  any  of  them,  or  to 
 get  any  of  them  to  ourfelves :  I  make  a  dif- 
 ierence  between  thefe  two,  becaufe  there 
 may  be  two  feveral  grounds  or  motives  of 
 this  Injuftice-  the  one  Malice,  the  other 
 Covetoufnefs. 
 Maiicirus  7.  The  maliclous  Man  defires  to  work  his 
 ivJf^Kf.  neighbour's  mifchief,  though  he  get  nothing 
 by  it  himfelf:  It  is  frequently  fcen  that  men 
 will  make  havook  and  fpoil  of  the  Goods  of 
 one  to  whom  they  bear  a  grudge,  though 
 they  never  dcfign  to  get  any  thing  to  them- 
 
 *  felyes 
 
.^.     .....    ,  -^.    ^.  ^-^i^w^MWM^MinilM  I     ■■■WW 
 
 ,  ielves  by  it^  but  only  the  pleafurc  of  doing  a  &uiiJ)ag 
 fpite  to  the  other.  This  is  a  moil  hellifh  XL 
 humour,  dire6lly  anfwerable  to  that  of  the 
 Devil,  who  beftows  all  his  pains  and  indullry, 
 not  to  bring  in  any  good  to  himfelf,  but  only 
 to  ruin  and  undo  others :  And  how  contrary 
 it  is  to  all  Rules  of  Juftice,  you  may  fee  by 
 the  Precept  given  by  God  to  the  Jews  con- 
 cerning the  Goods  of  an  enemy  \  where  they 
 were  fo  far  from  being  allow'd  a  liberty  of 
 fpoil  and  deftrudion,  that  they  are  exprefly 
 bound  to  prevent  it,  Exod.  xxiii.  4,  5.  If  thou 
 meet  thine  enemy's  ox  or  his  afs  going  aftrayy 
 thou  jh  alt  fur  ely  bring  it  back  to  him  again : 
 If  thou  fee  the  afs  of  him  that  hateth  ihee 
 lying  under  his  burden^  and  wouldft  forbear 
 to  help  hiniy  thou  fo  alt  [tirely  help  luith  Imn ; 
 Where  you  lee  it  is  a  debt  we  owe  to  our  ve- 
 ry enemies,  to  prevent  that  iofs  and  damage, 
 which  by  any  accident  he  is  in  danger  of^  and 
 that  even  with  fome  labour  and  pains  to  our 
 lelves.  How  horrible  an  injuftice  is  it  then, 
 purpoiely  to  bring  that  Iofs  and  damage  on 
 him  ?  Whoever  is  guilty  of  this,  let  him  ne- 
 ver excufe  himfelf,  by  faying  he  hath  not  en- 
 riched himfelf  by  the  fpoil  of  his  neighbour, 
 that  he  hath  nothing  of  it  cleaves  to  his  lin- 
 ger ;  for  fure  this  malicious  injuflice  is  no  lefs 
 a  fault  than  the  covetous  one :  Nay,l  fuppofe, 
 in  refped  of  the  principle  and  caufe  from 
 which  it  flows,  it  may  be  greater;  this  ha- 
 tred of  another  being  worfe  than  the  immo- 
 derate 
 
240  €De  m\)Qlz  Dutp  of  ^an. 
 
 *»iinDa>'  derate  love  of  ourfelves  ;  whoever  hath  thus 
 XL  mifchiefed  his  neighbour,  he  is  as  much  bound 
 to  repair  the  injury,  to  make  latisfaclion  for 
 the  lofs,  as  if  he  had  enriched  himfelf  by  it. 
 Coveteus  8,  But,  on  the  other  fide,  let  not  the  co- 
 fpjrffiice.  vetous  defrauder  therefore  judge  his  fin  light, 
 becaufe  there  is  another  that  in  fome  one  re- 
 fpect  outweighs  it,  for,  perhaps,  in  others, 
 his  may  caft  the  fcales ;  certainly  it  does  in 
 this  one,  that  he  that  is  unjuft  for  greed inefs 
 of  gain,  is  like  to  multiply  more  acts  of  this 
 fin,  than  he  that  is  lb  out  of  Malice ;  for  it  is 
 impoflible  any  man  fiiould  have  fo  many  ob- 
 jecls  of  his  malice,  as  he  may  have  of  his 
 covetoufnefs :  There  is  no  man  at  fo  general 
 a  defiance  with  all  mankind,  that  he  hates 
 every  body  ;  but  the  covetous  man  hath  as 
 .  many  objeds  of  his  vice,  as  there  be  things 
 in  the  world  he  counts  valuable.  But  I  Ihall 
 no  longer  ftand  upon  this  comparifon,  it  is 
 fure  they  are  both  great  and  crying  fins,  and 
 that  is  ground  enough  of  abhorring  each. 
 Let  us  defcend  now  to  the  feveral  branches 
 of  this  fort  of  covetous  Injuftice  ;  it  is  true, 
 they  may  all  bear  the  name  of  robbery,  or 
 theft,  for  in  effcd  they  are  all  fo ;  yet,  for 
 method's  lake,  it  will  not  be  amifs  to  dilfin- 
 guilh  them  into  thefe  three  j  Oppreffion, 
 Theft,  and  Deceit. 
 Op^refton.  5>.  By  Oppreffion  I  mean  that  open  and 
 bare-faced  robbery  of  feizing  upon  the  pof- 
 fefllons  of  others,  and  owning  and  avowing 
 
 the 
 
Of  Oppre/ion^  Kc.  24  ^ 
 
 the  doing  lb.  For  the  doing  of  this  theivr  are  SJunnap 
 ievcrai  inftrumcnts  ;  as  firfr,  that  of  power,  ■^.^-° 
 by  which  many  nations  and  princes  have  been 
 turned  out  oi  their  Rights,  and  many  pri- 
 vate Men  out  of  their  eftates.  Sometimes 
 again  law  is  made  the  inftrument  of  it  •  he 
 that  covets  his  neiahbour's  lands  or  aoods, 
 pretends  a  claim  to  them,  and  then  by  cor- 
 rupting of  juftice  by  bribes  and  gifts,  or 
 elfe  over-ruling  it  by  greatnefs  and  authori- 
 ty, gets  judgment  on  his  fide  :  This  is  a  high 
 opprefiion,  and  of  the  worll  fort,  thus  to 
 make  the  law,  which  was  intended  for  the 
 proteQion  and  defence  of  mens  rights,  to  be 
 the  means  of  over-throwing  them  ;  and  it  is 
 a  very  heavy  guilt  that  lies  both  on  him 
 that  procures,  and  on  him  that  pronounces 
 fuch  a  fentence  •  yea,  and  on  the  lawyer  too, 
 that  pleads  luch  a  caufe ;  for  by  ib  doing 
 he  allifts  in  the  opprefiion.  Sometimes  again 
 the  very  neceffities  of  the  oppreiTed  are  the 
 means  of  his  oppreffion  :  Thus  it  is  in  the 
 caie  of  extortion  and  griping  ufury  •  a  Man 
 is  in  extreme  want  of  money,  and  this  gives 
 opportunity  to  the  extortioner  to  wreft  un- 
 confcionably  from  him  ^  to  which  the  poor 
 man  is  forced  to  yield,  to  fupply  his  prefent 
 wants.  And  thus  alio  it  is  often  with  cxa£t- 
 ing  landlords,  who  when  their  poor  tenants 
 know  not  how  to  provide  themklves  elle- 
 where,  rack  and  icrew  them  beyond  the 
 worth  of  the  thing.  All  thefe,  and  many  the 
 R  like. 
 
a42  ^De  m\)uU  C?utp  of  's^an. 
 
 ^unDap  like,  are  but  feveral  ways   of  aciing   this 
 XI.    one   fin  of  Oppreffion,  which  becomes  yet 
 the  more  heinous,  by  how  much  the  more 
 helplefs  the  perfon  is  that  is  thus  opprelfcd  : 
 Therefore  the  oppreffion  of  the  Widow  and 
 Fatherkfs  is  in  Scripture  mentioned  as  the 
 height  of  this  lin. 
 God's  Ten-      jQ    i^  js  indeed  a  mod:  crying  guilt,  and 
 g^^rfiit.    that  againft  which  God  hath  threatned  his 
 heavy  vengeance,  as  we  read  in  divers  texts 
 of  Scripture;  thus  it  is,  Ezek.  xviii.  12.  He 
 that  hath  offrejfed  the  foor^  and  hath  jf  oil- 
 ed by  "j'tolejice^  he  Jhall  furely  d're^  his  blood 
 ftjall  be  upon  him ;  and  the  lame  fentence  is 
 repeated  againft  him,  'ver.  18.    Indeed  God 
 hath  fo  peculiarly  taken  upon  him  the  pro- 
 tedlion  of  the  poor  and  oppreffed,  that  he  is 
 engaged,  as  it  were  in  honour  to  be  their 
 avenger ;  and  accordingly,  Tfal.  xii.  we  lee 
 God  folemnly  declares  his  relblution  of  ap- 
 pearing for  them,  ^er.  5.  For  the  of  pre //ion 
 of  the  j^oor\  for  the  fighing  of  the  needy ^  now 
 will  1  arije^  faith  the  Lord^  1  will  jet  him 
 in  fafety  from  him.     The  advice  therefore 
 oCSolomon  is  excellent,  Trov.  xxii.  22.  Rob 
 not  the  poor,  becauje  he  is  poor ;  neither  op- 
 prefs  the  affli^ed  in  the  gate.  For  the  Lord 
 will  f  lead  their  caufe,  and  fpoil  the  foul  of 
 thofe  that  fpoiled  them  :  Tliey  are  like  in 
 the  end  to  have  little  joy  of  the  booty  it 
 brings  them  in,  when  it  thus  engages  God 
 againit  them. 
 
 II.  The 
 
the  iChids  of  Theft.  ^43 
 
 11.  The   fecond   fort  of  this  injuftic^  is  i«>«"Oap 
 Theft :  And  of  that  alfo  there  are  two  kinds ;  ^, 
 
 the  one,  the  with^holding  what  we  fhould   '^^ 
 pay ;  and  the  other,  taking  from  our  neigh- 
 bour what  is  already  in  his  pofTeflion. 
 
 12.  Of  the  firft  fort  is  the  not  paying  of^^'^P^y^''^ 
 debts,  whether  fuch  as  we  have  borrowed,  £^^^ew/ 
 or  fuch  as  by  our  own  voluntary  promife  are 
 become  our  debts ;  for  they  are  equally  due 
 
 to  him  that  can  lay  either  of  thefe  claims 
 to  them ;  and  therefore  the  with-holding  of 
 either  of  them  is  a  Theft,  a  keeping  from 
 my  neighbour  that  which  is  his:  Yet  the 
 former  of  them  is  rather  the  more  injurious, 
 for  by  that  I  take  from  him  that  which  he 
 once  adually  had  (be  it  money,  or  whatever 
 cKe)  and  fo  make  him  worfe  than  I  found 
 him.  This  is  a  very  great,  and  very  common 
 injuftice.  Men  can  now  a-days  with  as  great 
 confidence  deny  him  that  asks  a  debt,  as  they 
 do  him  that  asks  an  alms  ;  nay,  many  times 
 'tis  made  matter  of  quarrel  for  a  man  to 
 demand  his  own :  Befides,  the  many  atten- 
 dances the  creditor  is  put  to  in  purfuit  of  it, 
 are  a  yet  further  injury  to  himjby  wafting  his 
 time,  and  taking  him  off  from  other  bufinefs  ^ 
 and  fo  he  is  made  a  loler  that  way  too.  This 
 is  fo  great  irjultice,  that  1  fee  not  how  a  man 
 can  look  upon  any  thing  he  poffeffes  as  his 
 own  right,  whilft  he  thus  denies  another  his. 
 It  is  the  duty  of  every  man  in  debt,  rather 
 to  llrip  himfelf  of  all,  and  call  hinifelf  again 
 
 R  2.  naked 
 
a44 €[)e  mWt  Durp  of  ^an> 
 
 ^imDap'paked  upon  God's  providence,  than  thus  to 
 ^^'  feather  his  neft  with  the  fpoils  of  his  neigh- 
 bours. And  furely  it  would  prove  the  more 
 thriving  courfe,  not  only  in  lefped  of  the 
 bleffing  which  may  be  expe61:ed  upon  juftice, 
 compared  with  the  curfe  that  attends  the  con- 
 trary, but  even  in  worldly  prudence  alfo : 
 For  he  that  defers  paying  of  debts,  will  at 
 laft  be  forced  to  it  by  law,  and  that  upon 
 much  worfe  terms  than  he  might  have  done 
 it  voluntarily,  with  a  greater  charge,  and  with 
 fuch  a  lofs  of  his  credit,  that  afterward,  in  his 
 greateft  neceflities,  he  will  not  know  where 
 to  borrow.  But  the  fure  way  for  a  Man  to 
 fecure  himfelf  from  the  guilt  of  this  injuftice, 
 is  never  to  borrow  more  than  he  knows  he 
 hath  means  to  repay,  unlefs  it  be  of  one,  who 
 knowing  his  difability,  is  willing  to  run  the 
 hazard.  Otherwife  he  commits  this  fm  at  the 
 very  time  of  borrowing ;  for  he  takes  that 
 from  his  neighbour,  upon  promiie  of  paying, 
 which  he  knows  he  is  never  likely  to  refiore 
 to  him,  which  is  a  flat  robbery. 
 
 The  lame  juflice  which  ties  Men  to  pay 
 nr;  bound  their  own  debts,  ties  alio  every  furety  to  pay 
 !'-y.  thofe  debts  of  others  for  which  he  flands 
 bound,  In  cafe  the  principal  either  cannot,  or 
 will  not  •  for  by  being  bound  he  hath  made  it 
 his  o\s  n  debt,  and  mufl  in  all  juftice  anfwer  it 
 to  the  creditor,wbo,it  is  prefumed,vvas  drawn 
 to  lend  on  cor.lidence. ot  his  fecurity,  and 
 tliereiore  is  diredly  cheated  and  betrayed  by 
 
 him, 
 
The  Kinds  of  Theft.  ^45 
 
 him,  if  he  fee  him  not  fatisfied.  If  it  be  S^mUi^P 
 thought  hard,  that  a  man  fhould  pay  for  that  ^** 
 which  he  never  received  benefit  by,  I  ihall 
 yield  it,fo  far  as  to  be  jiift  matter  of  warinels 
 to  every  Man,  how  he  enter  into  fuch  en- 
 gagements ;  but  it  can  never  be  made  an  ex- 
 cufe  for  the  breaking  them. 
 
 As  for  the  other  fort  of  debt,  that  which  is  TVhat<we 
 brought  upon  a  Man  by  his  own  voluntary  ^^^fj:"/""- 
 promife,  that  alfo  cannot,  without  great  in- 
 juftice,  be  with-holden  •  for  it  is  now  the 
 Man's  right,  and  then  'tis  no  matter  by  what 
 means  it  came  to  be  fb.  Therefore  we  fee 
 David  makes  it  part  of  the  defcription  of  a 
 juft  man,  Pfal.  xv.  4.  that  he  keeps  his  pro- 
 mifes ;  yea,  though  they  were  made  to  his  own 
 disadvantage  :  And  furely,heis  utterly  unfit 
 to  afcend  to  that  holy  hill  there  fpoken  of, 
 either  as  that  fignifies  the  Church  here,  or 
 Heaven  hereafter,thatdoes  notpundually  ob- 
 ferve  this  part  of  juftice.  To  this  fort  of  debt 
 may  be  reduced  the  wages  oi  the  fervant,  the 
 hire  of  the  labourer:  And  the  with-holding 
 of  thefe  is  a  great  fin ;  and  the  complaints  of 
 thole  that  are  thus  injured  afcend  up  to  God  j 
 Behold  (faith  St.  James^  ch.  v.  4.)  the  hire 
 of  the  labourers^  which  have  reaped  down 
 your  feldsy  which  is  of  you  keft  back  by 
 frauds  cryeth  :  And  the  cries  of  them  which 
 have  reapedy  are  entred  into  the  ears  of  the 
 Lordof  ^abaoth.  And  Dent,  xxiv  14,  15.  we 
 find  a  liri<^  command  in  this  md^ttCTyTh  on /halt 
 
 R  3  not 
 
j§>unDap  fi0t  offrefs  an  hired  fervant  that  is  foor  and 
 ^I^*  needy.  At  his  day  thou  fialt  give  him  his 
 htre^  neither  pall  the  fun  go  do'-^sju  upon  it^ 
 for  he  is  j?oor^  and  jetteth  his  heart  upon  it  \ 
 LeH  he  cry  againft  thee  to  the  Lordy  and  H 
 he  fin  unto  thee*  This  is  one  of  thofe  lou4 
 clamorous  fins^  v>^hich  will  not  ceafe  crying, 
 till  it  bring  down  God's  vengeance ;  and  there- 
 fore, though  thou  haft  no  juftice  to  thy  poor 
 brother,  yet  have  at  leaft  fo  much  mercy  to 
 thy  felf,  as  not  to  pull  down  judgments  on 
 thee  by  thus  wronging  him. 
 
 SUNDAY    XII. 
 
 Of  Theft :  Stealings  of  Deceit  in  Trujl,  i^ 
 Jrajfck  \  of  Reftitution^  6vc.         .  ^ 
 
 PteaVii^^    Sect,  X.   'TT^  HE  fecond  part  of  Theft  is 
 ^(f\,J^ '  I       the  taking  from  our  Neigh-? 
 
 ><c:ghhcur.  ■•*'      bour  that  which  is  already 
 
 in  his  pofleflion  :  And  this  may  be  done  ei^ 
 ther  more  violently  and  openly,  or  elfe  more 
 clofely  and  flily  ;  the  iirft  is  the  manner 
 of  thofe  that  rob  on  the  way,  or  plunder 
 houfes,  where  by  force  they  take  the  Goods 
 of  their  Neighbour ;  the  other  is  the  way 
 of  the  pilfering  Thief,  that  takes  away  a 
 man's  Goods  unknown  to  him  :  I  fhall  not 
 difpute  which  of  thefe  is  the  worft,  'tis 
 enough  that  they  are  both  fuch  a6ls  of  in- 
 
 jiifticc^ 
 
Of  Stealings   K.c.  247 
 
 juftice,  as  make  men  odious  to  God,   unlit  ^unDap 
 for  human  fociety,  and  betray  the  A^ors  to   -XII^ 
 the  greateft  mifchlefs,  even  in  this   world, 
 death  itfelf  being  by  law  appointed  the  re- 
 ward of  it  :  And  there  are  few  that  follow 
 this  trade  long,  but  at  laft  meet  with  that 
 fruit  of  it.     1  am  fure,  'tis  madnefs  for  any 
 to  believe  he  fhall  always  ileal  fecurely  ;  for 
 he  is  to  contend  with  the  induff-ry  of  all  thofe, 
 whom  he  fhall  thus  injure,  whofe  lolTes  will 
 quicken  their  wits  for  the  finding  him   out ; 
 and,  which  is  infinitely  more,  he  is  to  il:rug- 
 gle  with  the  juftice  of  God,  which  doth  ufu- 
 ally  purfue  fucli  men  to  deflruftion,  even  in 
 this  world;  witnefs  the  many  llrange  difco- 
 veries  that  have  been  made  of  the  craftiefl: 
 thieves.  But  however,  if  he  were  fecure  from 
 the  vengeance  here,^I  am  fure  nothing  but 
 repentance   and   reformation  can  fecure  him 
 from    the    vengeance  of  it   hereafter.     And 
 now  when  thefc  dangers  are  weighed,  'twill 
 fure  appear,  that  the  thief  makes  a  pitiful 
 bargain ;    he   fteals  his  neighbour's    money 
 or  cattle,  and  in  exchange  for  it  he  mufl:  pay 
 his  life,  or  his  foul,  perhaps  both  :  And  if  the 
 whole  world  he  too  mean  a  Trice  for  a  (only 
 as  he  tells  us,  Mark  viii,  36.  who  beft  knew 
 the  value   of  them,  having  himfeli  bought 
 them  ',  what  a  itrange  madnefs  is  it,  to  bar- 
 ter them  away  for  every  petty  trifle,  as  ma- 
 ny do,  who  have  got  fuch   a  habit  of  Steal- 
 ing, that  not  the  meaneft,  worthiefs  thing  can 
 R  4  efcape 
 
'^  €[)t  m\)^'U  l>»tp  of  03an> 
 
 SPunf^av  efcapc  their  fingers?  Under  this  head  of 
 XI I.  Theft  may  be  ranked  the  receivers  of  ftolen 
 goods,  whether  thole  that  take  them,  as 
 partners  in  the  theft,  or  thofe  that  buy  them, 
 when  they  know  or  believe  they  are  ftolen. 
 This  many  ( that  pretend  much  to  abhor 
 theft)  are  guilty  of,  wherl  thdy  can,  by  it, 
 buy  the  thing  a  little  cheaper  than  the  com- 
 mon rate.  And  here  alio  comes  in  the  con- 
 cealing of  any  goods  a  man  finds  of  his  neigh- 
 bour's, which  whofoever  reftores  not,  if  he 
 know  or  can  learn  out  the  owner,  is  no  bet- 
 ter than  a  thief;  for  he  witb-holds  from  his 
 neighbour  that  which  properly  belongs  to 
 him  ?  And  fjre  'twill  not  be  uncharitable  to' 
 fav,  that  he  that  will  do  this,  would  likeu'ife 
 commit  the  grofTer  theft,  were  he  by  that 
 no  more  in  danger  of  law,  than  in  this  he  is.  • 
 
 Deceit.  The  third  part  of  injuftiee  is  Deceit;  and 
 
 in  that  there  may  be  as  many  acls  as  there 
 are  occaficns  of  intercourfe  and  dealing  be- 
 tween man  and  man. 
 
 la  Truji.  a.  It  were  impoffible  to  name  them  all, 
 but  i  think  they  will  be  contained  under  thefe 
 two  general  deceits,  in  matters  of  truft,  and 
 in  matter?  of  traffick  or  bargaining  :  Unlefs 
 it  be  that  of  gaming,  which  therefore  here, 
 by  the  way,  I  mult  tell  you,  is  as  much  a 
 fraud  and  deceit  as  any  of  the  reft. 
 
 3.  He  that  deceives  a  man  in  any  Truft 
 that  is  committed  to  him,  is  guilty  of  a  great 
 injaftice  ;  and  that  the  moft  treacherous  ibrt 
 
 ot 
 
Of  Dece'tt  in  Truft*  24^ 
 
 of  one  ;  it  is  the  joining  of  two  great  fins  in  ^"^^J* 
 one,  defrauding,  and  promife-breaking ;  for  ^^•■■• 
 in  all  Trufts  there  is  a  promife  implied,  if 
 not  exprefTed  j  for  the  very  accepting  of  thd 
 Truft  contains  under  it  a  promife  of  fidelity. 
 Thefe  Trufts  are  broken  fometimes  to  the 
 living,  fometimes  to  the  dead  ;  to  the  living 
 there  are  many  ways  of  doing  it,  according 
 to  the  leveral  kinds  of  the  Truft  •  fometimes 
 a  Truft  is  more  general,  like  that  oiTotifhar 
 to  Jofefh^  Gen.  xxxix.  4.  a  man  commits  to 
 another  all  that  he  hath  ;  and  thus  guardians 
 of  children,  and  fometimes  ftewards,  are  in- 
 trufted ;  fometimes  again  it  is  more  limited 
 and  reftrained  to  fome  one  fpecial  thing :  A 
 man  entrufts  another  to  bargain  or  deal  for 
 him  in  fuch  a  particular,  or  he  puts  fome  one 
 thing  into  his  hands,  to  manage  and  difpofe  : 
 Thus  among  fervants,  'tis  ufual  for  one  to  be 
 intrufted  with  one  part  of  the  matter's  goods, 
 and  another  with  another  part  of  them. 
 Now  in  all  thefe,  and  the  like  cafes,  whofo- 
 ever  ads  not  for  him  that  intrufts  him,  with 
 the  fame  faithfulnefs  that  he  would  for  him- 
 felf,but  Ihall  either  carelefly  loie,  or  prodigal-^ 
 ly  imbezzle  the  things  committed  to  him,  or 
 elfe  convert  them  to  his  own  ufe,  he  is  guilty 
 of  this  great  fm  of  betraying  a  Truft  to  the 
 living.  In  like  manner,  he  that  being  intruft- 
 ed with  the  execution  of  a  dead  man's  tefta- 
 rnent,  a6ls  not  according  to  the  known  in- 
 tention of  the  dead  man,  but  enriches  him- 
 
 felf 
 
2SO  ^t)t  m\)d\e  Duty  of  ^aiu 
 
 jaunPap  felt' by  what  is  affigned  to  others,  he  is  guilty 
 XII.   of  this  fin,  in  refped  of  the  dead  ^  which  is 
 fo  much  the  greater,  by  how  much  the  dead 
 hath  no  means  of  remedy  and  rcdrefs,  as  the 
 living  may  have.     It  is  a  kind  of  robbing  of 
 graves,  which  is  a  theft  of  which  men  natu- 
 rally have  fuch  a  horror,  that  he  muft  be  a 
 Very  hardned  thief  that  can  attempt  it.  But 
 either  of  thefe  frauds  are  made  yet  more  hei- 
 nous, when  either  God  or  the  poor  are  im- 
 mediately concerned  in  it  •  that  is,  when  any 
 thing  is  committed  to  a  man,  for  the  ufes 
 either  of  piety  or  charity :  This  adds  facri- 
 lege  to  both  the  fraud  and  the  treachery,  and 
 fo  gives  him  title  to  all  thofe  curfes  that 
 attend  thofe  feveral  fins,  which  are  fo  hea- 
 vy, that  he  that  for  the  prefcnt  gain  will 
 adventure    on   them,    makes  as   ill,  nay,  a 
 much  worfe  bargain  than  Gehaj^i,  a  Kings  v. 
 27.  who  by  getting  the  raiment  c/Naaman 
 got  his  lefrofy  too. 
 InTraJick.     4-  The  fecoud  fort  of  fraud  is  in  matters 
 of  Traffick  and  Bargain,   wherein  there  may 
 be  deceit  both  in  the  feller  and  buyer  ;  that 
 of  the  feller  is  commonly  either  in  conceal- 
 ing the  faults  of  the  commodity,  or  elfe  in 
 over-rating  it. 
 TheSeJWs     5'  The  ways  of  concealing  its  Faults  are 
 concealing  Ordinarily  thefe;  either  firft,  by  denying  that 
 \f  hh"^^  ^^  ^^^^  ^"y  ^"ch  Fault,  nay,  perhaps,  com- 
 H'are.      mcndlng  it  for  the  dired  contrary  quality  ; 
 and  this  is  downright  lying,  andfo  adds  that 
 
 fm 
 
Of  Deceit  in  Traffic L  251 
 
 fin  to  the  other  ;  and  if  that  lye  be  confirmed  ^imna? 
 by  an  oath,  as  it  is  too  ufually,  then  the  yet  XII. 
 greater  guilt  of  perjury  comes  in  alfo ;  and 
 then  what  a  heap  of  fins  is  here  gathered 
 together  ?  abundantly  enough  to  fink  a  poor 
 foul  to  deflrudion,  and  all  this  only  to  skrew 
 a  little  more  money  out  of  his  neighbour's 
 pocket,  and  that  fometimes  fo  very   little, 
 that  'tis  a  miracle  that  any  man  that  thinks 
 he  has  a  foul,  can  fet  it  at  fo  miferable  and 
 contemptible  a  price.  A  fecond  means  of  con- 
 cealing is  by  ufing  fome  art  to  the  thing,  to 
 make  it  look  fair,  and  to  hide  the  faults  of  it ; 
 and  this  is  acting  a  lye,  tho'  it  be  not  fpeak- 
 ing  one,  which  amounts  to  the  fame  thing,and 
 has  fu rely  in  this  cafe  as  much  of  the  intention 
 of  cheating  and  defrauding,  as  the  moft  im- 
 pudent forfwearing  can  have.   A  third  means 
 is  the  picking  out  ignorant  chapmen  :  This 
 is,  1  believe,  an  art  too  well  known  among 
 Tradefmen,  who  will   not   bring  out  their 
 faulty  wares  to  men  of  skill,  but  keep  them     • 
 to  put  off  to  fuch,  whofe  unskilfulnefs  may 
 make  them  pafTabie  with  them.  And  this  is 
 ftill  the  fame  deceit  with  the  former ;  for  it 
 all  tends  to  the  fame  end,  the  cozening  and 
 defrauding  of  the  chapman ;  and  then  it  is 
 not  much  odds,  whether  I  make  ule  of  my 
 own  art,  or  his  weaknefs,  for  the  purpofe. 
 This  is  certain,  he  that  will  do  juftly,  muft 
 let  his  chapman  know  what  he  buys;  and 
 if  his  own  skill  enable  him  not   to  judge 
 
aja 
 
 €0e  m\)^h  Dntp  ot  ®an* 
 
 §imMv  (nay,  if  he  do  not  aQually  find  out  the  fault) 
 XII.  thou  art  bound  to  tell  it  him  ;  otherwife  thou 
 makeft  him  pay  for  fomewhat  which  is  not 
 there,  he  prefuming  there  is  that  good  qua- 
 lity in  it,  which  thou  knoweft  is  not :  And 
 therefore  thoii  mayft  ashonelily  take  his  mo- 
 ney for  Ibmc  goods  of  another  man's,  which 
 thou  knoweft  thou  canft  never  put  into  his 
 polTcffion,  which  I  fuppofe  no  man  will  de- 
 ny to  be  an  arrant  cheat.  To  this  head  of 
 Concealment  may  be  referred  that  deceit  of 
 falfe  weights  and  ineafures :  For  that  is  the 
 concealing  from  the  Buyer  a  defed  in  the 
 quantity,  as  the  other  was  in  the  quality  of 
 the  commodity,  and  is  again  the  making  him 
 pay  for  what  he  hath  not.  This  Ibrt  of  fraud 
 is  pointed  at  particularly  by  Solomon^  Prov. 
 xi.  I.  with  this  note  upon  it,  That  if  is  ait 
 abomination  to  the  Lord. 
 HhOver-  <S.  The  fecond  part  of  fraud  in  the  feller 
 rating  tt.  jj^g  jj^  over-rating  the  commodity  :  Though 
 he  have  not  difguifed  or  concealed  the  iaults 
 of  it,  and  fo  have  dealt  fairly  in  that  refpecl, 
 yet  if  he  let  an  unreafonable  price  upon  it, 
 he  defrauds  the  Buyer.  I  call  that  an  unrea- 
 fonable price,  which  exceeds  the  true  worth 
 of  the  thing,  confidered  with  thole  moderate 
 gains  which  ail  tradefmen  are  preiumed  to 
 be  allowed  in  the  fale.  Whatever  is  beyond 
 this  muft,  in  all  likelihood,  be  fetched  in  by 
 fome  of  thefe  ways  •  as,  firft,  by  taking  ad- 
 vantage of  the  Buyer's  ignorance  in  the  value 
 
 of 
 
Of  Deceit  in  IrafficL     ^  '^53 
 
 of  the  thing,  which  is  the  fame  with  doing  ^un^a? 
 it  in  the  goodnels,  which  hath  already  been   ^*-^- 
 fhewed  to  be  a  deceit :  Or,  fecondly,  by  ta- 
 king advantage  of  his  necefTity  :  Thou  findeft 
 a  man  hath  prefent  and  urgent  need  of  fuch 
 a  thing,  and  therefore  takeft  this  opportuni- 
 ty to  let  the  dice  upon  him.  But  this  is  that 
 very  iin  of  extortion  and  opprellion  fpoken 
 of  before  j  for  it  is  fure  nothing  can  juftly 
 raife  the  price  of  any  thing,  but  either  its 
 becoming  dearer  to  thee,  or  its  being  fome 
 way  better   in  itfelf :  But  the  neceflity  of 
 thy  brother  caufes  neither  of  thefe;  his  na- 
 Jcednefs  doth  not  make  the  clothes  thou  fel- 
 left  him,  Hand  thee  in  ever  the  more,  nei- 
 ther doth  it  make  them  any  way  better  ;  and 
 therefore  to  rate  them  ever  the  higher,  is  to 
 change  the  way  of  trading,  and  fell  even  the 
 wants  and  necellities  of  thy  neighbour,  which 
 furely  is  a  very  unlawful  vocation ;  Or,  third- 
 ly, it  may  be  by  taking  advantage  of  the 
 indifcretion  of  the  chapman.     A  man  per- 
 haps earneftly  fancies  fuch  a  thing,  and  then 
 fuffers  that  fanfy  fo  to  over-rule  his  teafon, 
 that  he  refolves  to  have  it  upon  any  terms. 
 If  thou  findeft  this  in  him,  and  thereupon 
 raifeft  thy  rate,  this  is  to  make  him  buy  his 
 folly,  which  is  of  all  others  the  deareft  pur- 
 chafe  :  It  is  fure  his  fancy  adds  nothing  to 
 the  real  value,  no  more  than  his  neceflity  did 
 in  the  former  cafe,  and  therefore  Ihould  not 
 add  to  the  price.  He  therefore  that  will  deal 
 
 juGly 
 
^54  Ct?g  m\)(iU  ^iitp  ot  ^an. 
 
 jsunoav  juftly  in   the  bufinefs  of  felling,  mud  not 
 XII.   catch  at  all  advantages,  which  the   temper 
 of  his  chapman  may  give;  but  confider  fo- 
 berly  what  the  thing  is  worth,  and  what  he 
 would  afford  it  for  to  another,  of  whom  he 
 had  no  fuch  advantage,  and  accordingly  rate 
 it  to  him  at  no  higher  a  price. 
 Fraud  in       y^  Qn  the  buycr's  part  there  are  not  ordi- 
 ^^^*'*  narily  fo  many  opportunities  of  fraud :  Yet 
 it  is  poffible  a  man  may  fometimes  happen 
 to  fell  fomewhat,  the  worth  whereof  he  is 
 not  acquainted  with,  and  then  it  will  be  as 
 unjuft  for  the  Buyer  to  make  gain  by  his  ig- 
 norance, as  in  the  other  cafe  it  was  for  the 
 Seller :  But  that  which  often  falls  out  is  the 
 cafe  of  necellity,  which  may  as  probably  fall 
 on  the  Seller's  fide,  as  the  Buyer's.    A  man's 
 .   wants  compel  him  to  fell,  and  permit  him 
 not  to  ftay  to  make  the  beft  bargain,  but 
 force  him  to  take  the  firft  offer  ;  and  here  for 
 the  Buyer  to  grate  upon  him,  becaufe  he  fees 
 him  in  that  flrait,  is  the  fame  fault  which  I 
 before  fhewed  it  to  be  in  the  Seller. 
 Many  8.  In  this  whole  bufinefs  of  Traffick  there 
 
 mTloD'-  ^'■^  ^  niany  opportunities  of  Deceit,  that  a 
 eeit  i„      man  had  need  fence  himfelf  with  a  very  firm 
 ^rajick.'   refolution,  nay,  love  of  juftice,  or  he  will  be 
 in  danger  to  fall  under  Temptation  ^  for  as  the 
 Wife  man  fpeaks,  Ecchif.  xxvii.  o..  As  a  nail 
 flicks  faft  betweeji  the  joinings  of  the  fl ones ^ 
 fo  doth  fm  ftick  clofe  between  buying  and 
 felling.    It  is  fo  interwoven  with  all  trades, 
 ■  i  fo 
 
Of  Deceit  in  Traffck.  a 55 
 
 fo  mixM  with  the  very  firft  principles  and  S)xinDap 
 grounds  of  them,  that  it  ftr taught  together  ^H* 
 with  them,  and  lb  becomes  part  of  the  art : 
 So  that  he  is  now  a-days  fcarce  thought  fit 
 to  manage  a  trade,  that  wants  it  j  while 
 he  that  hath  moft  of  this  black  art  of  de- 
 frauding, applauds  and  hugs  himfelf,  nay, 
 perhaps,  boafts  to  others  how  he  hath  over- 
 reached his  neighbour. 
 
 What  an  intolerable  fhame  is  this,  that  ^^q-ycom- 
 Chriftians,  who  are,  by  the  precepts  of  onvmomefsof 
 Matter,  fet  to  thofe  higher  duties  of  charity,  ^'"^J^^'^^^^'' 
 fhould,  inftead  of  pradlifing  them,  quite  un-  to  ChrijUa- 
 learn  thofe  common  rules  of  juiiice,  which »'0'- 
 mere  nature  teaches  ?  For,  1  think,  I  may  fay, 
 there  are  none  of  thofe  feveral  branches  of 
 Injuftice  towards  the  pofTeflions  of  our  neigh- 
 bour, which  would  not  be  adjudged  to  be  fo 
 by  any  fober  Heathen.  So  that,  as  St.  Taul 
 tells  thofe  of  the  circumcifion,  that  the  name 
 of  God  was  blaffhemed  among  the  Ge?ttileSy 
 by  that  unagreeablenefs  that  was  betwixt 
 their  praSice  and  their  law,  Rom.  ii.  24.  fo 
 now  may  it  be  faid  of  us,  that  the  name  of 
 Chrift  is  blaffhemed  among  the  Turks  and 
 Heathens^  by  the  vile  and  fcandalous  lives  of 
 us,  who  call  ourfelves  Chriftians,  and  particu- 
 larly in  this  fin  of  Injuftice.     For  fiiame,  let 
 us  at  laft  endeavour  to  wipe  off  this  reproach 
 from  our  profcffion,  by  leaving  thefe  praiii- 
 ces,  to  which  methinks  this  one  fingle  confi- 
 deration  Ihould  be  enough  to  perfuade  us. 
 
 5>.  Yet 
 
2^6  eoe  fiBDole  Dutp  of  a^aii 
 
 S)unoaj>      ^.  Yet  befides  this,  there  want  not  other  ; 
 XII'  among  which  o^  there  is  of  luch  a  nature, 
 as  may  prevail  with    the  arranteft  wordling, 
 il"wayto^^^  that  is,  that  this  Courfe  doth  not  really 
 enrich  a    tend  to  the  enriching  of  hitn-  there  is  a  fecret 
 Jian.       curie  goes  along  with  it,  which,  like  a  canker, 
 eats  out  all  the  benefit  was  expected  from  it. 
 This  no  Man  can  doubt,  that  believes  the 
 Scripture,  where  there  are  multitudes  of  texts 
 to  this  purpoie  :  ThusTrov.  xxii.  i6  He  that 
 opprejfeth  the  poor  to  encreafe  his  riches^  Jh all 
 jurely  cojm  to  want.  So  HabaL  ii.  <^.  Wo  to 
 h'lm  that  incnajeth  that  wh'tch  is  not  his  I 
 how  long  ?  And  he  that  ladeth  hi mf elf  with 
 thick  clay^  Shall  the'^  not  rife  uffuddenly  t^t 
 fljall  bite  thee  ?  and  awake  that  pall  ^uex 
 thee  ?  and  thou  fh alt  be  for  booties  unto  them. 
 This  is  commonly  the  fortune  ofthofe  that  i'poil 
 and  deceive  others,  they  at  laft  meet  with  fome 
 that  do  the  like  to  them.     But  the  place  in 
 Zechary  is  moft  full  to  this  purpofe,  chap.  v. 
 where  under  the  fign  of  a  flying  roll  is  figni- 
 iied  the  curfe  that  goes  forth  againft  this  fin, 
 ver,  4.  I  will  bring  it  fort  h^  faith  the  Lord  of 
 Hojis^  and  it  ft.) all  enter  into  the  houfe  of  the 
 thief  and  into  the  honfe  of  him  that  jweareth 
 falfly  by  my  name :  and  it  /hall  con  fume  it^ 
 with  the  timber  thereof  and  with  the  ft  ones 
 thereof  Where,  you  fee  thefr  and  perjury  are 
 the  two  fins  againfl  which  this  curie  is  aimed 
 (and  they  too  often  go  together  in  the  matter 
 of  defiauding)  and  the  nature  of  this  curfe  is 
 
 4.  to 
 
Of  Deceit  in  Trafjlck.  257" 
 
 to  confume  the  houfe,  to  make  an  utter  de-5»unDar» 
 ftrudiion  of  all  that  belongs  to  him,  that  is  ^'^* 
 guilty  of  either  of  thefe  fins.  Thus  whilil 
 thou  art'ravening  after  thy  neighbour's  goods 
 or  houfe,  thou  art  but  gathering  fuel  to  burri 
 thine  own.  And  the  eitedi  of  thefe  threat- 
 nings  of  God  we  daily  fee  in  the  ftrange  ini- 
 profperoufnefs  of  ill-gotten  eftates,  which 
 every  man  is  apt  enough  to  obferve  in  other 
 mens  cafes :  He  that  fees  his  neighbour  de- 
 cline in  his  eftate,  can  prefently  call  to  mind^ 
 This  was  gotten  by  oppreffion  or  deceit ;  yec 
 fo  fottifli  are  we,  io  bewitched  with  the 
 \qv^  of  gain,  that  he  that  makes  this  obfer- 
 vation,  can  feldom  turn  it  to  his  own  ufe, 
 is  neverthelefs  greedy  or  unjud  himfelf,  for 
 ;that  vengeance  he  difcerns  upon  others. 
 
 10.  Bur,  alas !  if  thou  couldft  be  fure  that//-  ruins 
 thy  unjuft  PofTeffions  fliould  not  be  torn  from^^-'^  ^^"^^ 
 thee,  yet,  v;hen  thou  remembreft  how  dear '^^^'^''^  ^^ 
 thou  muft  pay  for  them  in  another  world, 
 thou  haft  little  reafon  to  brag  of  thy  prize. 
 Thou  thinkeft  thou  hail:  been  very  cunning,  , 
 when  thou  haft  over- reached  thy  brother  j 
 but,  God  knows,  all  the  while  there  is  ano- 
 ther over-reaching  thee,  and  cheating  thee  of 
 what  is  infinitely   more  precious,    even  thy 
 foul  :  The  Devil  herein   deals  with  thee,  as 
 fifhers  ufe  to  do ;  thofe  that  will  catch  a  great 
 fifh,  will  bair  the  hook  with  a  lefs,  and  fo  the 
 grear  one  coming  v.'ith  greedinefs  to  devour 
 that,   is  hiinfeif  taken.     So  thou  that  art  ga- 
 
 S  ping 
 
258  '^t)t  mf^oU  ^ni^  of  fll9sn. 
 
 ^unDan  ping  to  fwallow  up  thy  poor  brother,  art  thy 
 XII.    ielf  made   a  prey   to   that    great  devourer. 
 And,  alas !   wiiat  will  it  eafe  thee  in  Hell,  thac 
 thou  haft  \ch  wealth  behind  thee  upon  earth, 
 when  thou  {halt  there  want  that  which  the 
 meaneft  beggar  here  enjoys,  even  a  drop  of 
 water  to  cool  thy  tongue?  Confider  this,  and 
 from  henceforth  refolve  to  employ  all  that 
 pains  and  diligence  thou  haft  ufed  to  deceive 
 others,  in  refcuing  thy  felf  from  the  frauds  of 
 the  grand  deceiver. 
 The  Necef-     1 1.  To  this  purpofe  it  is  abfolutely  necef- 
 fity  0/  Re-{2ry^  that  thou  makereftitution  to  all  whom 
 jitution.    ^Y\ou   haft   wronged  ;    for  as    long  as   thou 
 keepeft  any  thing  of  the  unjuft  gain,  'tis  as  it 
 were  an  earneft  penny  from  the  Devil,  which 
 gives  him  full  right  to  thy  foul.    But  perhaps 
 it  may  be  faid,  It  will  not  in  all  cafes  be  pol- 
 fible  to  make  reftitution  to  the  wronged  par- 
 ty ;  peradventure  he  may  be  dead :  In  that 
 cafe  then  make  it  to  his  Heirs,  to  whom  his 
 right  defcends.     But  it  may  farther  be  ob- 
 jected. That  he  that  hath  long  gone  on  in  a 
 courfe  of   fraud,    may  have    injured    many 
 that  he  cannot  now  remember,  ,and  many 
 that  he  hath  no  means  of  finding  out:  In 
 this  cafe,  all  I  can  advife  is  this ;  firft   to  be 
 as  diligent  as  is  poffible,  both  in  recalling  to 
 mind  who  they  were,  and  endeavouring  to 
 find  them  outj  and  when   after  all  thy  care, 
 that  proves  impoffible,  let  thy  reftitutions  be 
 made  to  the  Poor  5  and  that  they  may  not 
 
 be 
 
Necejjity  of  Rejiitutton.  259 
 
 ■  be  made  by  halves,  be  ac  careful  as  thou  canft^unfiasi 
 to  reckon  every  the  leafl:  mite  of  unjuft  gain:   XII. 
 But  when  that  cannot  exadly  be  done,  as  *tis 
 fure  it  cannot   by  thofe  vi^ho  have  muhipli- 
 
 '  ed  the  adts  of  fraud,  yet  even  there  let  thetn 
 make  fome  general  meafures,  whereby  to  pro- 
 portion their  reftitution  :  As  for  example, 
 A    tradefman   that   cannot   remember  how 
 
 ^  much  he  hath  cheated  in  every  iingle  parcel, 
 yet  may  poflibly  guefs  in  the  grofs  whether 
 
 .  he  have  ufually  over-reached  to  the  value  of 
 a  third  or  a  fourth  part  of  the  wares ;  and 
 then  what  proportion  foever  he  thinks  he  has 
 fo  defrauded,  the  fame  proportion  let  him 
 now  give  out  of  that  eftate  he  hath  raifed  by 
 his  trade.  But  herein  it  concerns  every  man 
 to  deal  uprightly,  as  in  the  prefence  of  God, 
 and  not  to  make  advantage  of  his  own  for- 
 getfulnefs,  to  the  cutting  Ihort  of  the  refti- 
 tution, but  rather  go  on  the  other  hand,  and 
 be  fure  rather  to  give  too  much  than  too  lit- 
 tle. If  he  do  happen  to  give  fomewhat  over, 
 he  need  not  grudge  the  charge  of  fuch  a  lin- 
 offering  ;  and  'tis  fure  he  will  not,  if  he  do 
 heartily  defire  an  atonement.  Many  other 
 difficulties  there  may  be  in  this  bulinefs  of 
 reftitution,  which  will  not  be  forefeen,  and 
 fo  cannot  now  be  particularly  fpoke  to :  Buc 
 the  more  of  thofe  there  are,  the  greater  hor- 
 ror ought  men  to  have  of  running  into  the 
 fin  of  Injuftice,  which  it  will  be  fo  diffi'culr, 
 if  not  impoffible  for  them  to  repair  \  and  the 
 
 S  2  more 
 
;g)untiki)i  more  careful   ought  they  to  be  to  mortify 
 XllI*  that  which  is  the  root  of  all  injuftice,   to- 
 wit,  Covetoufnefs. 
 
 \ 
 
 1  SUNDAY     XIII. 
 
 Of  falfe  Reports,    falfe   Witnefs^    Slander s^^ 
 Wh'ifper'ings  :    Of  Scoffing  for  Infirmitid's^ 
 Calamities,  Sins,  &cc.     Of  ptftive  Juftice^^ 
 l!riith  :  Of  Lying  :  Of  Envy  and  Detract 
 tion :  Of  Gratitude,  &c. 
 
 r 
 
 'jSiiCred'tt.  Sed:.  I.  r~g  ^  H  E  fourth  branch  of  Nega- 
 tive Juftice  concerns  the  Cre- 
 dit of  our  Neighbours,  which 
 we  are  not  to  lelTen  cr  impair  by  any  means, 
 particularly  not  by  falfe  Reports.  Of  falfe 
 Reports  there  may  be  two  forts ;  the  one 
 is,  when  a  mln  fays  fomething  of  his  neigh- 
 bour, which  he  diredlly  knows  to  be  falfe  ; 
 the  other,  when  polTibly  he  has  fome  flight 
 furmife  or  jealoufy  of  the  thing;  but  than 
 upon,  fuch  weak  grounds,  that  'tis  as  likely 
 to  be  falfe  as  true.  In  either  of  thefe  cafes 
 there  is  a  great  guilt  lies  upon  the  report- 
 er. That  there  doth  fo  in  the  firfl:  of  them^ 
 t\o  body  will  doubt  ;  every  one  acknow- 
 ledging that  it  is  the  greatelT:  bafenefs  to  in- 
 vent a  lye  of  another :  But  there  is  as  lit- 
 tle reafon  to  queftion  the  other  j  for  he  that 
 reports  a  thing  as  a  truth,  which  is  but  un- 
 
 ccrtainj 
 
Of  fal/'e  Witnejs,    &c. 261^^ 
 
 certain,  is  a  X'jzx  alio  ;  or  if  he  do  not  report-^-i^i^^Y'V 
 it  as  a  certainty,  but  only  as  a  probability,  -^^ij. 
 yet  then,  though  he  be  not  guilty  of  the  lye, 
 yet  he  is  of  the  injuftice  of  robbing  his  neighs 
 hour  of  his  credit ;  for  there  is  fuch  an  apt- 
 nefs  in  men  to  believe  ill  of  others,  that 
 any  the  lighted  jealoufy  will,  if  once  it  ba 
 fpread  abroad,  fervc  for  that  purpofe  j  and 
 fure  it  is  a  mofl  horrible  injuftice,  upon  every 
 flight  furmife  and  fanfy,  to  hazard  the  bring- 
 ing fo  great  an  evil  upon  another;  efpecially 
 when  it  is  confidered,  that  thofe  furmifes 
 commonly  fpring  rather  from  fome  cenfori- 
 oufnefs,  peeviflinefs,  or  malice  in  the  furmi- 
 fer,  than  from  any  real  fault  in  the  perfon  fo 
 fufpeded. 
 
 2.  The  manner  of  fpreading  thefe  falfe  re-  FaUe  Wit-^ 
 ports  of  both  kinds,  is  not  always  the  farrje,''^-^^' 
 ibmetimes  it  is  more  open  and  avowed, 
 fometimes  more  clofe  and  private  :  The 
 open  is  many  rimes  by  falfe  Witnefs  before 
 the  courts  of  juftice  j  and  this  not  only  hurts 
 a  man  in  his  credit,  but  in  other  refpeds  alfo: 
 'Tis  the  delivering  him  up  to  the  Puniflimenc 
 of  the  law;  and  according  to  the  nature  of 
 the  crime  pretended,  does  him  more  or  lefs 
 mifchief:  But  if  it  be  of  the  higheft  kind,  it 
 may  concern  his  life,  as  we  lee  it  did  ia 
 Nabotlos  cafe,  i  Kifigs  xxi.  How  great  and 
 crying  a  fin  it  is  in  this  refpedt,  as  alio  in  that 
 of  the  perjury,  you  may  learn  from  what 
 b>ith  be?A  (aid  of  both  thofe  fins.    I  am  now 
 
 S  3  ta. 
 
mrmMT-rnwii'    i 
 
 262 <^t)z  mf^oiz  3^^c^  of  ^an. 
 
 ^unDflii  to  conlider  it  only  as  it  touches  the  credit ; 
 -^^^^'  and  to  that  it  is  a  moft  grievous  wound,  thus 
 to  have  a  Crime  publickly  witneffed  againft 
 one,  and  fuch  as  is  fcarce  curable  by  any 
 thing  that  can  afterwards  be  done  to  clear 
 him  :  And  therefore  whoever  is  guilty  of 
 this,  doth  a  moft  outragious  injuflice  to  his 
 Neighbour.  This  is  that  which  is  exprefly 
 forbidden  in  the  ninth  Commandment,  and  was 
 by  God  appointed  to  be  punifhed  by  the  ih- 
 flidting  of  the  very  fame  fuffering  upon  him, 
 which  his  falfe  teftimony  aimed' to  bring  up- 
 on the  other,  Deut.xxx.  16. 
 
 Publick  ^,  Xhe  fecond  open  way  of  fpreading  thefe 
 
 reports,  is  by  a  publick  and  common  de- 
 claring of  them ;  though  not  before  the  magi* 
 grate,  as  in  the  other  cafe,  yet  in  all  compa- 
 nies, and  before  fuch  as  are  likely  to  carry  it 
 farther;  and  this  too  is  ufually  done  with  bitter 
 railings  and  reproaches ;  it  being  an  ordinary 
 art  of  Slanderers  to  revile  thofe  whom  they 
 flander,  that  fo  by  the  fharpnefs  of  the  accu- 
 facion,  they  may  have  the  greater  imprcffion 
 on  the  minds  of  the  hearers.'  This,  both  in  re- 
 fped  of  the  Slander  and  the  Railing,  is  a  high 
 injury,  and  both  of  them  fuch  as  debar  the 
 committers  from  Heaven.  Thus  Pfal.  xv. 
 where  the  upright  man  is  defcribed,  that 
 fhall  have  his  part  there,  this  is  one  fpecial 
 thing,  ver.  3.  That  hejlatidereth  not  his  Netgl>- 
 hour.  And  for  railing,' the  Apoftle  in  feveral 
 places  reckons  ic  amongft  thofe  works  of  the 
 2  flefh. 
 
Of  Whifpering^  &c.  263 
 
 flefli,  which  are  to  {]:!Ut  men  our,  borh  from  .§>unpa9 
 the  Church  here,  by  excommunication,  as  you    ^lil« 
 may  fee,  i  Cor.  v.  1 1.    And  from  the  kingdom 
 of  God  hereafter,  as  it  is,   i  Cor.  vi.   10. 
 
 4.  The  other  more  clofe  and  private  way  ?r/^/^i'/-- 
 of  fpreading  fuch  reports,  is  that  of  the  Whif-''''^- 
 perer ;  he  that  goes  about  from  one  to  ano- 
 ther, and  privately  vents  his  flanders,  not 
 out  of  an  intent  by  that  means  to  make  them" 
 lefs  publick,  but  rather  more  :  This  trick  of 
 delivering  them  by  way  of  fecret,  being  the 
 way  to  make  them  both  more  believed,  and 
 more  fpoken  of  too ;  for  he  that  receives  fuch 
 a  tale  as  a  fecret  from  one,  thinks  to  pleafe 
 fome  body  elfe  by  delivering  it  as  a  fecret 
 to  him  alfo  ;  and  fo  it  pafTes  from  one  hand 
 to  another,  till  at  laft  it  fpread  over  a  v/hole 
 town.  This  fort  of  flanderer  is  of  all  others 
 the  mofl  dangerous,  for  he  works  in  the  dark, 
 ties  all  he  fpeaks  to,  not  to  own  him  as  the 
 author:  So  that  whereas  in  the  more  publick 
 accufations  the  party  may  have  fome  means 
 of  clearing  himfelf,  and  detecfting  his  accufer, 
 here  he  (hall  have  no  poffibility  of  that ;  the 
 flander,  like  a  fecret  poifon,  works  incurable 
 efFeds  before  ever  the  man  difcern  it.  This  iin 
 of  Whifperingisby  St.P^^/^/mentionedamong 
 thofe  great  crimes,  which  are  the  effeds  of 
 a  reprobate  mind,  Rom.  i.  29.  Ic  is  indeed 
 one  of  the  moft  incurable  v/ounds  of  this 
 fword  of  the  tongue,  the  very  bane  and  peft 
 of  hyman  focietyj  and  that  which  not  only 
 
 S  ij.  robs 
 
"264  ^Ijt  tt^l)ole  S>ut^  cf  ®an. 
 
 ;§^un^fl:1  robs  fingle  Perfons  of  their  good  Names,  hut 
 XIII.  ofcennmes  whole  Families,  nay,  publick  So- 
 cieties of  Men,  of  their  Peace  ;  what  Ruins, 
 what  Confufions,  hath  this  one  Sin  wrought 
 in  the  World  1  'Tis  Solomons  Obfervation, 
 Frcv.  xvi.  28.  ih2ii aWhiJpererfeparateth chief 
 Friends :  and  fure  one  may  truly  fay  cf 
 Tongues  thus  employed,  that  they  zvq  Je£ 
 on  fire  of  Hell ^  as  St.  "James  faith,  chap.  iii.  6. 
 ^e'verai  ^.  Thls  h  fuch  a  Guilt,  that  we  are  to  be- 
 Stepsto-  ^^^g  of  all  the  degrees  of  approach  to  it,  of 
 Siu.  which  there  are  leveralbteps;  the  nrlt  is,  1  ne 
 giving  ear  to,  and  cherifliing  of  ihofe  that 
 come  with  Slanders;  for  they  that  entertain 
 and  receive  them,  encourage  them  in  the 
 Practice  ;  for,  as  our  common  Proverb  fays, 
 //  there  were  no  Receiver^  there  would  be  ?ioThieJ\ 
 fo,  if  there  were  none  that  would  give  an 
 ear  to  Tales,  there  would  be  no  Tale-bearers. 
 A  fecond  Step  is,  The  giving  too  eafy  credit  to 
 them;  for  this  helps  them  10  attain  part  cf 
 their  End.  They  delire  to  get  a  general  ill  Opi- 
 nion of  fuch  a  Man;  but  the  way  of  doing  it 
 muftbe,  by  caufmg  it  firft  in  particular  Men; 
 and  if  thou  fuffer  them  to  do  it  in  thee,  thc-y 
 have  fa  far  profpered  in  their  Aim.  An4 
 for  thy  own  part,  thou  do'ft  a  great  Injuftice 
 to  thy  Neighbour,  to  believe  111  of  him,  with- 
 out a  juft  ground,  which  the  Accufation  of 
 fuch  a  Perfon  certainly  is  TAOt.  A  Third  Step 
 is,  The  reporting  to  others,  what  is  thus  told 
 ihee  i  by  which  thou  makeft  thy  feif  diredlly 
 
 a 
 
Oj  Whilperirtg^  &c.  265 
 
 a   party  in  the  flander;  and  after  thou  haft^u^^^?. 
 unjuitly  withdrawn  from  thy  Neighbour  thy  ^"*i 
 own  good  opinion,  endeavoureft  to  rob  him. 
 alfo  of  that  of  others.    This  is  very  little  be- 
 low the  guilt  of  the  firft  Whifperer,  and  tends 
 as  much  to  the  ruin  of  our  Neighbour's  cre- 
 dit.    And  thefe  feveral  degrees  have  lb  clofc 
 a  dependance  upon  one  another,  that  it  will 
 be  very  hard  for  him  that  allows  himfelf  the 
 firA,  to  efcape  the  other :    And  indeed,  he 
 that  can  take  delight  to  hear  his  Neighbour 
 defamed,  may  well  be  prefumed  of  lb  ma- 
 licious a  hun:iour,  that   jt   is  not  likely  he 
 fhould  ftick  at  fpreading  the  flander.     He 
 therefore  that  will  prefcrve  his  innocence  in 
 this  matter,  mud  never,  in  the  leall  degree, 
 cherifli  or  countenance  any  that  brings  thefe 
 falfe  Reports:  And  it  is  not  lefs  neceffary  to 
 his  peace,  than  to  his  innocency ;  for  he  that 
 once  entertains  them,  mull,  never  exped:  quier, 
 but  fliall  be  continually  incited  and  ilirred 
 up,  even  againft  his  nearert  and  deareft  rela- 
 tions ;  fo  that  this  whifperer  and  flanderer  is 
 to  be  looked  pn  by  all  as  a  common  enemy, 
 he  being  fo  as  well  to  thofe  to  whom,  as  of 
 whom  he  fpeaks. 
 
 6.  But  befides  this  grofler  way  of  flander- Z>^/^//f/r^ 
 ing,  there  i,.  another,   whereby  We  may  \\\\~  ^^^ ^^<f-. 
 pair  and  lefTen  the  credit  of  our  neighbour, 
 and  that  is,  by  Contempt  and  Defpiling  ;  one 
 common  effed:  whereof  is  Scoffing  and  Deri- 
 ving him.     This  is  very  injurious  10  a  mun's 
 
 rcputa- 
 
266  '^f^t  Wf^olz  ?^ut^  of  a^atr. 
 
 ;|)imcifln  reputation.     For  the  generality  of  men  do 
 Xil^-  rather  take  up  opinions  upon   truft,    than 
 judgment ;  and  therefore,  if  they  fee  a  man 
 defpifed  and  fcorned,  they  will  be  apt  to  do 
 the  like.    But  befides  this  effedl  of  it,  there  is 
 a  prefent  injuftice  in  the  very  adl  of  defpifing 
 and  fcorning  others.     There  are  ordinarily 
 but  three  things  which  are  made  the  occa- 
 fions  of  it  (unlcfs  it  be  v/ith  fuch,  with  whom 
 virtue  and  godlinefs  are  made  the  moft  re- 
 proachful things,  and  fuch  defpifing  is  not 
 only  an  injury  to  our  Neighbour,  but  even  to 
 God  himfelf,  for  whofe  fake  it  is  that  he  is 
 fo  defpifed.)     Thofe  three  are,  firft,  the  in- 
 firmities ;  fecondly,  the  calamities  ;  thirdly, 
 the  fins  of  a  man  :  And  each  of  thefe  are  ve- 
 ry far  from  being  ground  of  our  triumph- 
 ing over  him. 
 For  itijir-      7,  Firft,  for  Infirmities,  be  they  either  of 
 mifles.      body  or  mind,  the  deformity  and  unhand- 
 fomenefs  of  the  one,  or  the  weaknefs  and  folly 
 of  the  other,  they  are  things  out  of  his  power 
 to  help  ;  they  are  not  his  faults,  but  the  wife 
 difpenfations  of  the  great  Creator,  who  he- 
 Hows  the  excellencies  of  body  and  mind  as  he 
 pleafes;  and  therefore  to  fcorn  a  man  becaufe 
 he  hath  them  not,  is,  in  effed:,  to  reproach 
 God,  who  gave  them  not  to  him. 
 fofCala-      8.  So  alfo  for  the  Calamities  and  Miferies 
 that  befal  a  man,  be  it  want,  or  ficknefs,  or 
 whatever  elfe,  thefe  alfo  come  by  the  provi- 
 dence of  Qod,  who  raifeth  up,  and  pulleth 
 
 down, 
 
Scoffing  for  Sins,   &c.  267 
 
 down,  as  feems  good  to  him,  and  it  belongs  J^untiau 
 not  to  us  to  judge,  what  are  the  motives  to  XIIL 
 him  to  do  fo,  as  many  do,  who,  upon  any 
 afflidlion  that  befals  another,  are  prefently 
 concluding,  that  fure  it  is  fome  extraordinary 
 guilt  that  pulls  this  upon  him,  though"  they 
 have  no  particular  to  lay  to  his  charge.  This 
 rafh  judgment  our  Saviour  reproves  in  the 
 Jews,  Luke  xiii.  where,  on  occafion  of  the 
 extraordinary  fufFerings  of  the  Galileans^  he 
 aflcs  them,  ver.  2, 3.  Suppofe  ye  that  thefe  Ga^ 
 lileans  were  Jinners  above  all  theGalileans,  be- 
 cauje  they  fuffered  fuch  things  ?  I  tellyouy  Nay^ 
 but  except  ye  repent^  ye/hall  all  likewife  pertfh. 
 When  we  fee  God's  hand  heavy  upon  others, 
 it  is  no  part  of  our  bufinefs  to  judge  them, 
 but  our  felves ;  and  by  repentance  to  prevent 
 what  our  own  fins  have  deferved.  But  to  re- 
 proach and  revile  any  that  are  in  ajBidion,  is 
 that  barbarous  cruelty  taken  notice  of  by  the 
 Pfalmiji,  as  the  height  of  wicked nefs,  Pfal, 
 '  Ixix.  26.  They  perjecute  him  whom  thou  haft 
 J  mitten^  and  they  talk  to  the  grief  of  thofe  whom 
 thou  haji  wounded.  In  all  the  miferies  of 
 others,  compaffion  becomes  a  debt  to  them: 
 Howunjuflare  they  then,  that  inftead  of  pay- 
 ing them  that  debt,  afflidt  them  with  fcorn 
 and  reproach. 
 
 9.  Nay,  the  very  fins  of  men,  though  2i%ForZm. 
 they  have  more  of  their  wills  in  them,  they 
 may  feem  more  to  deferve  reproach,  yet  cer- 
 tainly they  alfo  oblige  us  to  the  former  duty 
 
 of 
 
,68  ^f}z  a^^ole  ^utt  of  apam 
 
 ;5mnDan  ofCompaffion,  and  that  in  the  higheft  degree, 
 Xllh  as  being  the  things,  which  of  all  others  make 
 a  man  the  moil:  miferable.  In  all  thefe  cafes, 
 if  we  confider  how  fubjeft  v/e  are  to  the  like 
 our  felves;  and  that  it  is  only  God's  mercy 
 to  us,  by  which  we  are  preferved  from  the 
 worft  that  any  man  elfe  is  under,  it  will 
 furely  better  become  us  to  look  up  to  him 
 with  thankfulnefs,  than  down  on  them  with 
 contempt  and  defpifing.  Thus  you  fee  the 
 diredt  injuflice  of  fcorning  and  contemning 
 our  brethren  j  to  which,  when  that  other  is 
 added,  which  naturally  follows  as  a  confer 
 quentofthis,  to  wit,  the  begetting  the  like 
 contempt  in  others,  there  can  fure  be  no 
 doubt  of  its  being  a  great  and  horrible  injuflice 
 to  our  Neighbour,  in  refped  of  his  credit. 
 
 Dep-oying      jq.  Now,  how  ^reat  the  Injury  of  deftrov- 
 
 ihe  Credit,.  »     /-•      J  •       ■  i  r  i     i 
 
 ■agreat  ^^^g  a  man  s  Credit  is,  may  be  meafured  by 
 Jjijtaj.  thefe  two  things  j  firft,  the  value  of  the 
 thing  he  is  robbed  of ;  and,  fecondly,  the 
 difficulty  of  making  reparations.  For  the  firft, 
 'tis  commonly  known,  that  a  man's  good  namo 
 is  a  thing  he  holds  moft  precious,  oftentimes 
 dearer  than  his  life,  as  we  fee  by  the  hazards 
 men  fometimes  run,  to  preferve  even  a  mi- 
 ftaken  Reputation:  But  'tis  fure  it  is  that' 
 which  hath  even  by  fober  men  been  efteemed 
 ..  ■.:  one  of  the  greateft  happineffes  of  Life  ;  and 
 to  fome  fort  of  men,  fuch  efpecially  as  fubfift 
 by  dealings  in  the  world,  'tis  fo  neceifary, 
 T.h^t  it  mj^y  wejl  be  reckoned  as  the  means,  cf 
 
 their 
 
Credit  of  our  Neighbour,  269 
 
 their  livelihooJ ;  and  then  fure  it  is  no  flight  ^imtja? 
 matter  to  rob  a  man  of  what  is  thus  valuable  ^IH. 
 to  him. 
 
 1 1,  Secondly,  the  difficulty  of  making  xt'Andirre\ 
 pararions  increafeth  the  injury ;  and  that  isP^^'^^^^i 
 fuch  in  this  cafe  of  defamation,  that  I  may  ra- 
 ther call  it  an  impoflibility,  than  a  difficulty: 
 
 For  when  men  are  pofTefled  of  an  ill  opinion 
 of  a  Perfon,  it  is  no  eafv  matter  to  work  ic 
 out ;  fo  that  the  flanderer  is  herein  like  a 
 young  Conjurer,  that  raifes  a  devil  he  knows 
 not  how  to  lay  again.  Nay,  fuppofe  men 
 were  generally  as  willing  to  lay  down  ill  con- 
 ceits of  their  Neighbours,  as  they  are  to  take 
 them  up ;  yet,  how  is  it  pofiible  for  him  that 
 makes  even  the  moft  publick  recantation  of 
 his  flander,  to  be  fure,  that  every  man  than 
 hath  come  to  the  hearing  of  the  one,  fhall  do 
 fo  of  the  other  alfo  ?  And  if  there  be  but  one 
 perfon  that  doth  not,  (as  probably  there  will 
 be  many)  then  is  the  reparation  ftill  fhort  of 
 the  injury. 
 
 12.  This  confideratlon  is  very  fit  to  maker^/^wr^ 
 men  afraid  of  doing  this  wrong  to  their  neigh- i^f"^^;^''^" 
 hour:  But  let  it  not  be  made  ufe  of  to  Q^- ailTe can 
 cufe  thofe  that  have  already  done  the  wrong, ^^  repair 
 from  endeavouring  to  make  the  beft  repara-''^^  it^juty^ 
 tions  they  can  ;  for  though  ic  is  odds,  it  will 
 
 not  equal  the  Injury,  yet  let  them  however 
 do  what  they  are  able  towards  it.  And  this 
 is  fo  neceffary  towards  the  obtaining  pardon 
 ©f  the  fin,  that  none  mufl  expc(S  the  one, 
 I  that 
 
270  Clie  i©l)ole  3BUty  of^ait* 
 
 ^unbaji  that  do  not  perform  the  other.  Whoever 
 .XIII.  therefore  fets  himfelf  to  repent  of  his  faults 
 of  this  kind,  mufl  by  all  prudent  means  en- 
 deavour to  reftore  his  Neighbour  to  that  de- 
 gree of  credit  he  hath  deprived  him  of;  and 
 if  that  be  not  to  be  done,  without  bringing 
 the  (hame  upon  himfelf  of  confeffing  pub- 
 lickly  the  flander,  he  muft  rather  fubmit  to 
 thai,  than  be  wanting  to  this  neceflary  part 
 of  juftice,  which  he  owes  to  the  wronged 
 parry. 
 Jufiice  13.  Thus  I  have  gone  through  thefe  four 
 "' '*^,  branches  of  negative  juftice  to  our  Neigh- 
 bour ;  wherein  we  mufl  yet  farther  obferve, 
 that  this  juftice  binds  us,  not  only  in  refped: 
 of  our  Words  and  Adions,  but  of  our  very 
 Thoughts  and  AfFedlions  alfo:  We  are  noc 
 only  forbid  to  hurt,  but  to  hate;  not  only 
 reftrained  from  bringing  any  of  thefe  evils 
 forementioned  upon  him,  but  we  muft  not 
 fo  much  as  wifli  them  before,  nor  delight  in 
 them  after  they  are  befallen  him ;  we  muffc 
 take  no  pleafure  either  in  the  fin  of  his  foul, 
 or  hurt  of  his  body;  we  muft  not  envy  him 
 any  good  thing  he  enjoys,  nor  fo  much  as 
 wifti  to  poflefs  our  felves  of  it:  Neither  will 
 it  fuffice  us,  that  we  fo  bridle  our  tongue, 
 that  we  neither  flander  nor  revile,  if  we 
 have  that  malice  in  our  hearts,  which  makes 
 us  wifli  his  difcredit,  or  rejoice  when  we 
 find  it  procured,  though  we  have  no  hand 
 in  the  procuring  it.  This  is  the  peculiar  pro- 
 perty 
 
Credit  of  our  Neighbour,  271 
 
 perty  of  God's  laws,  that  they  reach  to  the  .^untiaj? 
 heart,  whereas  mens  can  extend  only  to  the  ■^^**' 
 words  and  a<^ions;  and  the  reafon  is  clear, 
 becaufe  he  is  the  only  Law-giver  that  can 
 fee  what  is  in  the  heart:  Therefore,  if  there 
 were  the  perfeftell:  innocency  in  our  tongue 
 and  hands,  yet,  if  there  be  not  this  purity  of 
 heart,  it  will  never  ferve  to  acquit  us  before 
 him.  The  counfei  therefore  of  Solomon  is 
 excellent,  Prov.  iv.  23.  Keep  thy  heart  with 
 all  diligence^  for  out  of  it  are  the  ijfues  of  life. 
 Let  us  ftridly  guard  that,  fo  that  no  malici- 
 ous, unjuft  thought  enter  there;  and  that  not 
 only  as  it  may  be  the  means  of  betraying  us 
 to  the  grofler  adt,  but  alfo  as  it  is  in  it  felf 
 fuch  a  pollution  in  God's  fight,  as  will  unfit 
 us  for  the  bleffed  vifion  of  God,  whom  none 
 but  the  pure  in  heart  have  promife  of  feeing. 
 Matt.  v.  8.  Blejfed  are  the  pure  in  heart,  for 
 they  jh  all  fee  God. 
 
 14.  I  come  now  to  fpeak  of  the  ^o^\nwQpojlti<v(t 
 Part  of  Juftice;  which  is,  the  yielding  to^^-l^^'^''' 
 every  man  that  which  by  any  kind  of  right 
 
 he  may  challenge  from  us.  Of  thefe  dues 
 there  are  fome  that  are  general  to  all  man- 
 kind ;  others,  that  are  reftrained  within  fome 
 certain  conditions  |nd  qualities  of  men,  and 
 become  due  only  by  virtue  of  thofe  qualifi- 
 cations. 
 
 15.  Of  the  firfl  forr,  that  is,  thofe  that  are  Speaiing 
 due  to  all  men,  we  may  reckon,  firft,  the^^"'-^^ 
 fpeaking  Truth,  which  is  a  common  debt  we 
 
 ^ue  to  alt 
 men, 
 
 owe 
 
l^r  cfte  tBf)oU  ^ntf  oC  ^an* 
 
 ;§)unDnii  owe  to  all  mankind :  Speech  is  given  us  as 
 XIIl-  jhe  inftrument  of  intercourfe  and  fociety  one 
 wich  another,  the  means  of  difcovering  i\\q 
 mind,  which  otherWife  lies  hid  and  conceal- 
 ed ;  fo  that  were  it  not  for  this,  our  conver- 
 fations  would  be  but  the  fame  as  of  beafts. 
 Now  this  being  intended  for  the  good  and 
 advantage  of  mankind,  it  is  a  due  to  it,  that 
 it  be  ufed  to  that  purpofe ;  but  he  that  lyes 
 is  fo  far  from  paying  that  debt,  that  on  the 
 contrary,  he  makes  his  fpeech  the  means  of 
 injuring  and  deceiving  him  he  fpeaks  to. 
 Lying  ex'  16.  There  might  much  be  faid  to  fhew 
 frejiyfor-  the  fevcral  forts  of  obligations  we  lie  under 
 Saipture.  ^°  ^P^ak  truth  to  all  men :  But  fuppofing  I 
 write  to  Chriflians,  I  need  not  infill:  upon 
 any  other  than  the  commands  we  have  of  it 
 in  Scripture  :  Thus  Ephef.'w.  25.  the  Apoftle 
 commands,  that  putting  away  hying^  thsy 
 J'peak  every  man  truth  with  his  neighbour :  A  nd 
 again,  Coi.  iii.  9.  Lye  not  one  to  another:  And, 
 Pro-u.  vi.  17.  A  lying  tongue  is  mentioned  as 
 one  of  thofe  things  that  are  abominations  to 
 the  Lord.  Yea,  fo  much  doth  he  hate  a  Lye, 
 that  it  is  not  the  mod  oious  and  relioiious  end 
 that  can  reconcile  him  to  it :  The  man  that 
 lyes,  though  in  a  zeal ^o  God's  glory,  fhall 
 yet  be  judged  as  a  iinner,  Rom.  iii.  7.  What 
 fhall  then  become  of  thofe  multitudes  of  men 
 that  lye  on  quite  other  ends?  Some  ouc  of  ma- 
 lice, to mifchief  others;  feme  out  of  covetouf- 
 nels,  to  defraud  their  Neighbours  i  feme  out 
 
 of 
 
The  Sin  of  Lying.  273 
 
 of  pride,  to  fet  themfelves  out;  and  fome  f>untian 
 out  of  fear,  to  avoid  danger,  or  hide  a  fault.  -^^11. 
 But  of  a  yet  ftranger  fort  than  all  thefe,  are 
 thofe  that  do  it  wiihout  any  difcernable  temp- 
 tation J  that  will  tell  lyes  by  way  of  ftory, 
 take  pleafure  in  telling  incredible  things,  from 
 which  themfelves  reap  nothing  but  the  repu- 
 tation of  impertinent  Lyars. 
 
 17.  i^mong  thefe  divers  kinds  of  falihood,7'/^f  Greai 
 truth  is  become  fuch  a  rarity  among;  us,  that^^f^"*" 
 
 7:ei5  and 
 
 it  is  a  moft  difficult  matter  to  find  fuch  a/-;//,  of 
 man  as  David  defcribes,  Pfalfnxv.2,  ThatthisSin., 
 Jpeaketh  the  truth  from  his  heart.  Men  have 
 fo  glibbed  there  tongues  to  Lying,  that  they 
 do  it  familiarly,  upon  any  or  no  occafion, 
 never  thinking  that  they  are  obferved  either 
 by  God  or  man.  But  they  are  extremely  de- 
 ceived in  both  ;  for  there  is  fcarce  any  fin 
 (that  is  at  all  endeavoured  to  be  hid)  which 
 is  more  difcernible,  even  to  men :  They  that 
 have  a  cuftom  of  Lying,  feldom  fail  (be 
 their  memory  never  fo  good)  at  fome  time 
 or  other  to  betray  themfelves ;  and  when 
 they  do,  there  is  no  fort  of  fin  meets  with 
 greater  fcorn  and  reproach  ;  a  Lyar  being  by 
 all  accounted  a  title  of  the  greateft  infamy 
 and  fhame.  But  as  for  God,  'tis  madnefs 
 to  hope  that  all  their  arts  can  difguife  theni 
 from  him,  who  needs  none  of  thofe  cafual 
 ways  of  difcovery,  which  Men  do,  but  fees 
 the  heart,  and  fo  knows,  at  the  very  inflanc 
 of  fpeaking,  the  fahhood  of  what  is  faid : 
 
 T  And 
 
^Mintinii.  And  then  by  his  title  of  the  God  of  Truth,  is 
 Xin.  tied  not  only  to  hate,  but  punilh  it :  And  ac- 
 cordingly you  fee,  Rev.  xxii.  that  the  Lyars 
 are  in  the  number  of  thofe  that  are  lliut  out 
 of  the  New  Jerufalem  \  and  not  only  fo,  but 
 alfo  have  their  part  hi  the  lake  that  burmth 
 with  fire  and  brimftone.  If  therefore  thou  be 
 not  of  the  humour  of  that  unjurt  judge  Chrifi 
 fpeaks  of,  Luke  xviii.  2.  'iicho  neither  feared 
 God,  nor  regarded  Man,  thou  muft  refolve 
 on  this  part  of  juftice,  xht  putting  away  Ly^ 
 ing,  which  is  abhorred  by  both... 
 Courteous  J 8.  A  fecoud  thing  we  owe  to  all  is  Hu- 
 jDue'lT^^^^^Jy  and  Courtefy  of  Behaviour  ;  contra- 
 aiiMen.  ry  to  that  fullen  Churliflmefs  we  find  fpoken 
 of  in  Nabal,  who  was  of  fuch  a  temper,  that 
 a  man  could  not  f peak  to  him,  i  Sam.  xxv.  17. 
 There  is  fure  fo  much  of  refpecl  due  to  the 
 very  nature  of  mankind,  that  no  accidental 
 advantage  of  wealth  or  honour,  which  one 
 Man  hath  above  another,  can  acquit  him 
 from  that  debt  to  ir,  even  in  the  perfon  of 
 the  meaneft;  and  therefore  that  crabbed  and 
 harfh  behaviour  to  any  that  bears  but  the  form 
 of  a  Man,  is  an  injuftice  to  that  nature  he  par- 
 takes of:  And  when  we  confider  how  much 
 that  nature  is  dignified  by  the  Son  of  God  his 
 taking  it  upon  him,  the  Obligation  to  reve- 
 rence it  is  yet  greater,  and  confcquently  the 
 iin  of  thus  contemning  it. 
 Kot  paid  :  ig^  xhis  is  the  common  guilt  of  all  proud 
 f,Jj  and  haughty  perfons,  who  are  fo  bufy  in  ad- 
 miring 
 
 Mttn. 
 
Sin  of  Pride,  &c.  275 
 
 miring  themfelves,  that  they  overlook  all^^jsji 
 that  is  valuable  in  others,  and  fo  think  they  ^^^^* 
 owe  not  fo  much  as  common  civility  to  other 
 Men,  whilfl  they  fet  up  themfelves,  as  Ne- 
 buchadnezzar  did  his  image,  to  be  worfiipped' 
 of  all.  This  is  fure  very  contrary  to  what  the 
 Apoftle  exhorts,  Rofn.xn.  10.  In  honour  prefer 
 one  another  :  And  again,  Phil.  ii.  4.  Look  not. 
 e'very  Man  on  his  own  things,  but  every  Man  al^ 
 fo  on  the  things  of  others -y  and  let  fuch  remem- 
 ber the  fentence  of  our  blelTed  Saviour,  Luke 
 xiv.  II.  He  that  exalteth  himfelf]  fiall  be 
 abafed:  and  he  that  humbleth  himfelffliall  be 
 exalted',  which  we  often  find  made  good  to 
 us,  in  the  ilrange  downfals  of  proud  Men. 
 And  it  is  no  wonder,  for  this  fin  makes  both 
 God  and  Men  our  Enemies  j  God,  as  the 
 Scripture  every  where  teftifies,  abhors  it,  and 
 all  that  are  guilty  of  it  j  and  Men  are  by  means 
 of  it,  ufed  fo  contemptuoufly  and  unkindly  by 
 us,  that  they  are  by  nothing  more  provoked 
 againft  us :  And  then,  whom  God  and  Man 
 thus  refift,  who  fhall  fecure  and  uphold  ? 
 ■  20.  A  third  thing  we  owe  to  all,  is  yitt^.- Meeknefs 
 nefs ;  that  is,  fuch  a  patience  and  gentlenefs^.^ij'* 
 towards  all,  as  may  bridle  that  mad  paflion 
 of  anger,  which  is  not  only  very  uneafy  to 
 our  felvcs,  as  hath  already  been  fhewed,  but 
 alfb  very  mifchievous  to  our  neighbours ;  as 
 the  many  outrages  that  are  oft  committed 
 in  if,  do  abundantly  teftify.  That  this  duty 
 of  Meeknefs  is  to  be  extended  to  all  Men, 
 T  2  there 
 
2/6  efte  tt^iftole  HBUti^  of  ^an. 
 
 ^unfiay  there  is  no  doubt;  for  the  Apoftle  in  exprefs 
 Xlll.   words  commar.ds  ir,    i  Theff'.v.  14.  Be  patient 
 toward  all  Men:  And  that  it  (hould  Teem,  in 
 fpite  of  all  provocation  to  the  contrary  ;  for 
 the  very  next  words  are,  See  that  noiie  render 
 evil  for  evily  or  railing  for  railing :  And  TV- 
 viotby  is  commanded  to  exercife  this  Meek- 
 nefs,  even  towards  them  who  oppofe  them- 
 felves  againft  the   dojftrine   of    the    Gofpel, 
 2  Tim.  ii.  25.  which  was  a  cafe  wherein  fome 
 heat  would  probably  have  been  allowed,  if  it 
 might  have  been  in  any. 
 Uraixling      2  1.  This  vittue  of  Meeknefs  is  fo  neceflary 
 'vetytnjuf-^^  the- prefcrving  the  peace  of  the  world, 
 that  it  is  no  wonder  that  Chrift,  who  came 
 to  plant  peace  among  Men,  {hould  injoyn 
 meeknefs  to  all.  I'm  fure  the  contrary  effeds 
 of  rage  and  anger  are  every  where  difcerni- 
 ble  ;    it   breeds    difquiet   in    kingdoms,     in 
 neighbourhoods,  in   families,  and   even  be- 
 tween the  nearefl  relations  J  'tis  fuch  a  hu- 
 mour, that  Solomon  warns  us  never  to  enter  a 
 friendiliip  with  a  Man  that  is  of  it,  Pri^-u. xxii. 
 24.  Make  no friendfjip  with  an  angry  tnan,  and 
 with  a  furious  man  thoujlmlt  not  go.  It  makes 
 ■    a  Man  unfit  to  be  either  friend  or  compani- 
 on i  and   indeed   makes    one  infufFerabie   to 
 all  that  have  to  do  with  him,  as  we  are  again 
 taught  by ->S'(//6a;^(?;;,   Prov.  xxi.  19.    where    he 
 prefers  the   dwelling  in  a  ivilciernefs^    rather 
 than  with  a  cotitentioui  and  angry  woman  j 
 and  yet  a  woman  has  ordinarily  only  that  one 
 :  weapon 
 
Virtue  of  Meeknefs,  &c.  277 
 
 weapon  of  the  tongue  to  offend  with.  In-^nnDan 
 deed,  to  any  that  have  not  the  fame  unquiet-  XIU. 
 nefs  of  humour^  there  can  fcarce  be  a  greater 
 uneafinefs,  than  to  converfe  with  thofe  that 
 have  it,  though  it  never  proceed  farther  than 
 words.  How  great  this  iin  is,  we  may  judge 
 by  what  our  Saviour  fays  of  it,  Matt.w.  where 
 there  are  feveral  degrees  of  puniQiment  al- 
 lotted to  feveral  degrees  of  it :  Bur,  alas !  we 
 daily  out-go  that  which  he  there  fets  as  the 
 higheft  ftep  of  this  fin;  the  calling,  Thoufool, 
 is  a  modeft  fort  of  reviling,  compared  with 
 thofe  multitudes  of  bitter  reproaches  we  ufe 
 in  our  rages. 
 
 22.  Nay,  we  often  go  yet  higher:  'B^q- It  leads  to 
 proaches  ferve  not  our  turn,  but  we  mu^*^"^ ^'^^'^* 
 curfe  too.  How  common  is  it  to  hear  Men  \i(Qcurjing. 
 the  horrideft  Execrations  and  Curfings  upon 
 every  the  fiighteft  caufe  of  difpleafure  ?  Nay, 
 perhaps  without  any  caufe  at  all  ;  fo  utterly 
 have  we  forgot  the  rule  of  the  Apoftle,  Rom. 
 xii.  14.  Blef's^  and  curfe  ?Jot  j  yea,  the  precept 
 of  our  blefled  Saviour  himfelf,  MaU.  v.^^. 
 Pray  for  thofe  that  defpitefully  uje  you.  Chrifl 
 bids  us  pray  for  thofe  v/ho  do  us  all  injury, 
 and  we  are  often  curling  thofe  who  do  us 
 none.  This  is  a  kind  of  faying  our  prayers 
 backward  indeed,  which  is  faid  to  be  part  of 
 the  ceremony  the  Devil  ufes  at  the  making 
 of  a  witch:  And  we  have  in  this  cafe  alib 
 reafon  to  look  on  it,  as  a  means  of  bringing 
 us  into  acquaintance  and  league  with  thac 
 T  3  accurfed 
 
;jiunf)fl)i  accurfed  ipiric  here,  and  to  a  perpetual  abi^ 
 XUL  ding  with  him  hereafter.     'Tis  the  language 
 of  Hell,  which  can  never  jEt  us  to  be  citizens 
 of  the  Neiv  jeriijakmy  but  marks  us  out  for 
 inhabitants  of  that  land  of  darknefs.     1  con- 
 clude this  with  the  advice  of  the  Apojftle, 
 £/>^.  iv.  31.  Xff   all  bitternefs^    and  wraths 
 /ind  anger ^  and  clamour^  and  evil- f peaking  ire 
 fut  away  from  yoii,  with  all  malice. 
 Tartic-d-       23.  Having  fpoken  thus  far  of  thofe  com- 
 ar    lies.  ^^^  Dues,  wherein  all  Men  are  concerned, 
 and  have  a  Right;  I  am  now  to  proceed  to 
 tliofe  other  forts  of  Dues,  which  belong   to 
 particular  perfons,  by  virtue  of  fome  fpecial 
 qualification.     Thefe  qualifications   may  be 
 of  three  kinds,  that  of  excellency,  that  of 
 want,  and  that  of  relation. 
 A  Rsfpea     24.  By  that  of  excellency  I  mean  any  ex- 
 '^"^''""^'^"traordinary  Gifts  or  Endowments  of  a  per- 
 dhiary      fou ;    fuch   as  wlfdom,    learning,    and   the 
 Gifts,       lii^e,  but  efpecially  grace.     Thele  being  the 
 fingular  Gifts  of  God,  have  a  great  value  and 
 refped:  due  .to  them,  whereioever  they  are 
 to  be  found;  and  this  we  muft  readily  pay. 
 by  a  willing  and  glad   acknovv^ledgment  of 
 thofe  his  Gifts,  in  any  he  has  beftovved  them 
 on,  and  bearing  them  a  reverence  and  refpedt 
 anfwerable   thereunto;    and   not,   out  of  an 
 overweening  of  our  own  excellencies,  defpife 
 and   undervalue  thofe    of    others,    as    they 
 do,    who  will   yield  nothing   to   be  reafon 
 but  what  themielves  fpcak,   nor  any  thing 
 
 piety. 
 
Of  Envy  and  Detraction,  279 
 
 piety,  but  what  agrees  with  their  own  pra-^"^^P 
 dlice. 
 
 25.  Alfo,  we  muft  not  ehvy  or  grudge  ih^a  fVe are  »ot 
 they  have  thofe  gifts;  for  that  is  not  only  anj^^^^^-^ 
 injuftice  to  them,  but  injurious  alfo  to  God, 
 who  gave  them,  as  it  is  at  large  fet  forth  in 
 the  parable  of  the  labourers,  Matt.  xx.  where 
 he  afks  them  who  grumbled  at  the  mafter's 
 bounty  to  others.  Is  it  not  lawful  for  me  to  do 
 *what  I  will  with  mine  own  ?  Is  thine  eye  evil, 
 becaufe  mine  is  good?  This  envying  at  God's 
 goodnefs  to  others  is,  in  effed:,  a  murmuring 
 againft  God,  who  thus  difpofes  it ;  neither 
 can  there  be  a  greater  and  more  dire(^  op- 
 pofition  againft  him,- than  for  me  to  hate  and 
 wifti  ill  to  a  Man,  for  no  other  reafon,  but 
 becaufe  God  has  loved  and  done  well  to  him. 
 And  then  in  refped:  of  the  Man,  'tis   the 
 moft  unreafonable  thing  in  the   world   to 
 love  him   the  lefs,   merely  becaufe   he  has 
 thofe  good  qualities,  for  which  I  ought  to 
 love  him  more. 
 
 26.  Neither  muft  we  detra(5l  from  rhe^'^'^^^- 
 excellencies  or  Others ;  we  muit  not  leek  to ^^^^_ 
 eclipfe  or  darken  them,  by  denying  either  the 
 kinds  or  degrees  of  them,  by  that  means  to 
 take  off  that  efteem  which  is  due  to  them. 
 This  fin  of  detradtion  is  generally  the  efFed: 
 of  the  former  of  envy:  He  that  envies  a 
 Man's  worth,  will  be  apt  to  do  all  he  can  to 
 ijeflen  it  in  the  opinions  of  others,  and  to 
 ■■that  purpofe  will  either  fpeak  fiightly  of  his 
 
 T  4  excel- 
 
28o  ci^e  iBWt  ?^utt  of  fl^an. 
 
 ;feunDQii  excellencies,  or  if  they  be  To  apparent,  that 
 XIU.  he  knows  not  how  to  cloud  them,  he  will 
 try  if  he  can  by  reporting  fome  other  real  or 
 feigned  infirmity  of  hi?,  to  take  off  from  the 
 value  of  the  other  ;  and  fo  by  cafting  in  fome 
 deadfies,  as  the  wifeman  fpeaks,  Ecclef.  x.  i. 
 flrive  to  corrupt  the  favour  of  the  ointment. 
 This  is  a  great  injuftice,  and  diredtly  con- 
 trary to  that  duty  we  owe,  of  acknowledging 
 and  reverencing  the  gifts  of  God  in  our  bre- 
 thren. 
 7he  Folly  27.  And  both  thofe  Sins  of  envy  and  de- 
 J^^/^^-^^^tradion  do  ufually  prove  as  great  follies,  as 
 wickedrrefs;  the  envy  conftantly  brings  pain 
 and  torment  to  a  man's  felf ;  whereas,  if  he 
 could  but  chearfully  and  gladly  look  on  thoie 
 good  things  of  another's,  he  could  never  fail 
 to  be  the  better  for  th^m  himfelf  j  the  very 
 pleafure  of  feeing  them  would  be  of  fome  ad- 
 vantage to  him  :  But  befides  that,  thofe  gifts 
 of  his  brother  may  be  many  ways  helpful  to 
 him,  his  wifdom  and  learning  may  give  him 
 inftrudtion,  his  piety  and  virtue,  example,  <Sff. 
 But  all  this  the  envioiis  man  lofeth,  and  hath 
 nothing  in  exchange  for  it,  but  a  continual 
 fretting  and  gnawing  of  heart. 
 
 28.  And  then  for  detradlion,  that  can 
 hardly  be  fo  managed,  but  it  will  be  found 
 out :  He  that  is  ftill  putting  in  caveats 
 againfl  mens  good  thoughts  of  others,  will 
 quickly  difcover  himfelf  to  do  it  out  of  envy, 
 and  then  that  will  be  fure  to  leflen  their 
 
 efleeri^ 
 
0/  ReJpeB,  &c.  281 
 
 efteem  of  himfelf,  but  not  of  thofe  he  envies  j^uuDnn 
 it  being  a  fort  of  bearing  teftimony  to  thofe  -^i"* 
 excellencies,  that  he  thinks  them  worth  the 
 envying. 
 
 29.  What  hath  been  fald  of  the  value  and  J  Rej]>ea 
 refped:  due  to  thofe  excellencies  of  the  mind,f''^'''^^'^» 
 may,  in  a  lower  degree,  be  applied  to  the  out- ^^JJ^^ 
 ward  advantages  of  honour,  greatnefs,  ^.ndR^nh 
 the  like.  Thefe,  though  they  are  not  of  equaK.''/^''"* 
 value  with  the  former  (and  fuch  for  which 
 no  Man  is  to  prize  himfelf)  yet,  in  regard 
 that  thefe  degrees  and  diflindlions  of  Men 
 are  by  God's  wife  providence  difpofed  for 
 the  better  ordering  of  the  world,  there  is 
 fuch  a  civil  Refped  due  to  thofe,  to  whom 
 God  hath  difpenfed  them,  as  may  befl:  pre- 
 ferve  that  order  for  which  they  were  intend- 
 ed. Therefore  all  inferiors  are  to  behave 
 themfelves  to  their  fuperiors  with  modedy 
 and  refpedt,  and  not  by  a  rude  boldnefs  con- 
 found that  order  which  it  hath  pleafed  God 
 to  fet  in  the  world  j  bur,  according  as  our 
 Church-Catechifm  teaches,  Order  themfelves 
 lowly  and  reverently  to  all  their  Betters.  And 
 here  the  former  caution  againfl:  envy  comes 
 in  mofl  feafonably;  thefe  outward  advan- 
 tages being  things  of  which  generally  Men 
 have  more  tafte  than  of  the  other,  and  there- 
 fore will  be  more  apt  to  envy  and  repine 
 to  fee  others  exceed  them  therein.  To  this 
 therefore  all  the  former  confiderations  againfl 
 jenyy  will  be   very  proper ;    and  the  more 
 
 neceffary 
 
282  €f)t  \BI90U  Wntt  ot  a^an. 
 
 ;§>unt)an  neceflary  to  be  made  ufe  of,  by  how  much 
 Xlll.  the  temptation  is  in  this  cafe  to  moft  minds 
 
 the  greater. 
 Due  to         30.  The  fecond  qualification  is   that   of 
 /ho/ethat  ^j^nt-  Whoever  is  in  diftrefs  for  any  thing, 
 /or/"of"'^  wherewith  I  can  fupply  him,  that  diftrefs  of 
 ^^"f'     his  makes  it  a  duty  in  me  fo  to  fupply  him, 
 and  this  in  all  kinds  of  Wants.     Now  the 
 ground  of  its  being  a  duty  is,  that  God  hath 
 given  Men  abilities,  not  only  for  their  own 
 ufe,  but  for  the   advantage  and  benefit  of 
 others;  and  therefore  what  is  thus  given  for 
 their  ufe,  becomes  a  debt  to  them,  whenever 
 their  need  requires  it.     Thus  he  that  is  igno- 
 rant, and  wants  knowledge,  is  to  be  inftrud:- 
 ed  by  him  that  hath  it  j  and  this  is  one  fpecial 
 ^nd  why    that    knowledge    is   given   him; 
 'The  tongue  of  the  learned  is  given  to  /peak  a 
 ■word  in  feajbuy  Ifai.  1.  4.  He  that  is  in  fadnefs 
 and  afflidlion,   is  to  be  comforted  by  him 
 that  is  himfelf  in  chearfulnefs.     This  we  fee 
 St.  Paul  makes  the  end  of  God's  comforting 
 him,  that  he  might  be  able  to  comfort  them  that 
 are  in  any  trouble^  2  Cor.  i.  4.     He  that  is  in 
 .any  courfe  of  fin,    and  wants  reprehenfion 
 and  counfel,  muft  have  that  want  fupplied 
 to  him  by  thofe  who  have  fuch  abilities  and 
 opportunities,  as  may  make  it  likely  to  do 
 good.     That  this  is  a  juftice  we  owe  to  our 
 neighbour,  appears  plainly  by  that  text.  Lev. 
 xix.  17.  Thou  jh alt  not  hate  thy  brother  in  thy 
 .  heart:  Thou  fhalt  in  any  imj'e  -reprove Jnm, 
 
 and 
 
Dues  to  thofe  that  want.  283 
 
 and  not fuffer  fm  upon  him :  Where  we  are  un-  ^unDap 
 der  the  fame  obligation  to  reprove  him,  that  Xlll. 
 we  are  not  to  hate  him.  He  that  lies  under 
 any  flander,  or  unjuft  defamation,  is  to  be 
 defended  and  cleared  by  him  that  knows  his 
 innocence  j  or  elfe  he  makes  himfelf  guilty 
 of  the  flander,  becaufe  he  negled:s  to  do  that 
 which  may  remove  it.  And  how  great  an  in- 
 juftice  that  of  flandering  our  neighbour  is,  I 
 have  already  fhewed. 
 
 31.  Laftly,  he  that  is  in  poverty  and  need,  ^0/^5 
 muft  be  relieved  by  him  that  is  in  plenty;^""'*' 
 and  he  is  bound  to  it,  not  only  in  charicy, 
 but  even  in  juflice.  Solomon  calls  it  a  due, 
 Prov.  iii.  27.  With-hold  not  good  from  him  to 
 whom  it  is  due^  when  it  is  in  the  power  of  thine 
 ha?2d  to  do  it :  And  what  that  good  is,  he 
 explains  in  the  very  next  verfe ;  Say  not  to  thy 
 neighbour y  Go,  and  come  again,  and  to  morrow 
 I  will  give,  when  thou  haft  it  by  thee.  It  feerrvs, 
 *tis  the  with-holding  a  due,  fo  much  as  to  de- 
 fer giving  to  our  poor  neighbour.  And  we 
 find  God  did,  among  the  fews,  feparate  a  cer- 
 tain portion  of  every  Man's  increafe  to  the  ufe 
 of  the  poor,  a  tenth  every  third  year  (which 
 is  all  one  with  a  thirtieth  part  every  year) 
 Deut.x'iv.  28,  29.  And  this  was  to  be  paid, 
 not  as  a  charity,  or  liberality,  but  as  a  debt ; 
 they  were  unjurt,  if  they  with-held  it.  And 
 furely  we  have  no  reafon  to  think,  that 
 Chriftian  juftice  is  funk  fo  much  below  the 
 Jewijh,  that  either  nothing  at  all,  or  a  lefs 
 2  propor- 
 
184  ctie  n^l^ole  ^nty  of  ^am 
 
 ;§,iinDaii  proportion  is  now  required  of  us.  I  wifli  our 
 Xlii'  practice  were  but  at  all  anfwerable  to  our 
 obligation  in  this  point,  and  then  furely  wc 
 fliould  not  fee  (o  many  Lazanis's  lie  unre- 
 lieved at  our  doors;  they  having  a  better  right 
 to  our  fuperfiuities,  than  we  our  felves  have: 
 And  then,  what  is  it  but  arrant  robbery,  to 
 beftow  that  upon  our  vanities,  nay,  our  fins, 
 which  iliould  be  their  portion  ? 
 Cod-xdth'  ^2.  In  all  the  foregoing  cafes  he  that  hath 
 tb'^fijbi-  Ability,  is  to  look  upon  himfelf  as  God's  ftew- 
 litu^,  ard,  who  hath  put  it  into  his  hands  to  diftri- 
 '^''oTtLT^^^^^  to  them  that  want;  and  therefore  not  to 
 imploded,  do  it  is  the  fame  injuftice  and  fraud  that  it 
 would  be  in  any  fteward  to  purfe  up  that 
 money  for  his  private  benefit,  which  was 
 inrrufted  to  him  for  the  maintenance  of  the 
 .family:  And  he  that  (liall  do  thus,  hathjuft 
 rea(on  toexpcdt  ti^.e  doom  of  the  unjuft  ftew- 
 ard, Ltdexvi.  to  be  put  out  ofhiijiewardpoip, 
 to  have  thofe  Abilities  taken  from  him,  which 
 he  hath  fo  unfaithfully  imployed.  And  as  for 
 ail  the  reft,  fo  particularly  for  that  of  wealth, 
 'tis  very  commonly  to  be  obferved,  that  it  is 
 withdrawn  from  thofe  that  thus  defraud  the 
 poor  of  their  parts,  the  griping  mifer  coming 
 often,  by  ftrange,  undifcernible  ways,  to  po- 
 verty ;  and  no  wonder,  he  having  no  title  to 
 God'b  blefting  on  his  heap,  who  does  not  con- 
 iecrate  a  part  to  him  in  his  poor  members. 
 And  iheretore  we  fee  the  Ifraeiites,  before  they 
 could  make  that  challenge  of  God'spromife  to 
 
 blefs 
 
Gf  Gratitude^  &c.  285 
 
 blefs  them,  Deut.xxvi.  15.  Look  down  from  ^_^^^^)} 
 thy  holy  habitation,  and  blefi  thy  people  Ifraely  XIII. 
 &;c.  They  were  firfl  10  pay  the  poor  man's 
 tithes,  ver,  12.  without  which  they  could  lay 
 no  claim  to  it.  This  with-holding  more  than  is 
 tneetj  as  Sclomofi  {ays,  Prov.x'i.  2/\..  tends  to 
 poverty  ;  and  therefore,  as  thou  wouldfl  play 
 the  good  hufband  for  thyfelf,  be  careful  to 
 perform  thisjuflice,  according  to  thy  ability, 
 to  all  that  are  in  want. 
 
 33.  The  third  qualification  is  that  of  Re- ^«''"'* 
 lation ;  and  of  that  there  may  be  divers  ^^^^^' Relation. 
 arifing  from  divers  grounds,  and  duties  an- 
 fwerable  to  each  of  them.     There  is,  firfl,  a 
 Relation  of  a  debtor  to  a  creditor  j   and  he, 
 
 that  ftands  in  that  relation  to  any,  whether 
 by  virtue  of  bargain,  loan,  or  promife,  it  is 
 his  Duty  to  pay  juflly  what  he  owes,  if  he  be 
 able  (as,  on  the  other  fide,  if  he  be  nor,  it  is 
 the  creditor's,  to  deal  charitably  and  chriflL- 
 anly  with  him,  and  not  to  exadl  of  him  be- 
 yond his  ability.)  But  I  need  not  infid  c^n 
 this  ;  having  already,  by  lliewing  you  the  fin 
 of  with-holding  debts,  informed  you  of  this 
 Duty. 
 
 34.  There  is  alfo  a  relation  of  an  oh\\2,tdi  Gratitude 
 pcrfon   to   his  Benefadcr,  that  is,  one  that'':^  ^''''^^" 
 hath  done  him  good,  of  v/hat  kind  fbever," 
 whether  fpiritual  or  corporal :  and  the  duty 
 
 of  that  perfon  is,  firft,  diankfulnefs,  that  is, 
 a  ready  and  hearty  ackaowledgK^ent  of  the 
 councly     received  j     Secondly^    prayer    for 
 
 God's 
 
286  ^Ije  mt)olt  jBUtv  o(  ۤan. 
 
 ^mm)  God's  bleflings  and  rewards  upon  him:  And 
 -XIII.  thirdly,  an  endeavour,  as  opportunity  and 
 ability  ferves,  to  make  returns  of  kindnefs, 
 by  doing  good  turns  back  again.  This  duty 
 of  Gratitude  to  Benefadtors  is  fo  generally 
 acknowledged  by  all,  even  the  mofl  barba- 
 rous and  favageft  of  men,  that  he  muft  have 
 put  off  much  of  his  human  nature,  that  re- 
 fufes  to  perform  it.  The  very  publicans  and 
 fmners,  as  our  Saviour  fays,  do  good  to  thofe 
 that  do  good  to  them. 
 
 Ihecon-        ^^.  Yet  how  many  of  us  fail  even  in  this  ? 
 
 ^cmnm.  How  frequent  is  it  to  fee  men  not  only  neg- 
 left  to  repay  courtefies,  but  return  injuries 
 inftead  of  them  ?  it  is  too  obfervable  in 
 many  particulars,  but  in  none  more  than  in 
 the  cafe  of  advice  and  admonition,  which  is, 
 of  all  others,  the  moft  precious  part  of  kind- 
 nefs, the  realleft  good  turn  that  can  be  done 
 from  one  man  to  another.  And  therefore 
 thofe  that  do  this  to  us,  (hould  be  looked  on 
 as  our  prime  and  greateft  Benefactors.  Bur, 
 alas !  how  few  are  there  that  can  find  Gra- 
 titude, fhall  I  fay }  -nay,  patience  ;  for  fuch  a 
 courtefy?  Go  about  to  admonifh  a  man  of 
 a  fault,  or  tell  him  of  an  error,  he  prefentiy 
 looks  on  you  as  his  enemy  j  you  are,  as  Sr. 
 Pjz// tells  the  Galatians,  chap.  iv.  i6.  become 
 his  enemy,  bee aufe  you  tell  him  the  truth.  Such 
 a  pride  there  is  in  mens  hearts  that  they 
 muft  not  be  told  of  any  thing  amifs,  though 
 it  be  with  no  other  intent,   but  that  they 
 
 may 
 
Of  Gratitude,  Sec.  287 
 
 may  amend  it.  A  ftrange  madnefs  this  is,  the.^uiiDan 
 fame  that  it  would  be  in  a  fick  man  to  fly  XIII. 
 in  the  face  of  him  that  comes  to  cure  him, 
 on  a  fanfy  that  hedifparaged  him,  in  fuppofing 
 him  lick  :  So  that  we  may  well  fay  with  the 
 wile  Man,  Prov.  xii.  j.  He  that  hateth reproof 
 is  brutijh.     There  cannot  be  in  the  world  a 
 more  unhappy  temper  j  for  ic  fortifies  a  man 
 in  his  fin?,  raifes  fuch  mounts  and  bulwarks 
 about  them,    that  no  man  can  come   to  af- 
 fault  them  ;  and  if  we  may  believe  Solomo7t^ 
 deftrucflion  will  not  fail  to  attend  it;  Prov, 
 xxix.  I.    He  that  being  often  reproved,  hard- 
 neth  his  neck,  /Jjall  fuddenly  be  dejiroyed,  and 
 that  without  remedy.     But  then  again,  in  re- 
 fpe(fl  of  the  admoni{her  it  is  the  greatefl:  in- 
 juftice,  I  may  fay  cruelty,  that  can  be  :  He 
 comes  in  tendernefs  and  compafilon  to  refcue 
 thee  from  danger,  and  to  that  purpofe  puts 
 himfelf  upon  a  very  uneafy  tafk;  for  fuch  the 
 general  impatience  men  have  to  admonition 
 hath  now  made  it ;  and  what  a  defeat,  what 
 a  grief  is  it  to  him,  to  find,  that  infiead  of 
 reforming  the  firft  fault,  thou  art  run  into  a 
 fecond,  to  wit,  that  of  caufelefs  difpleafure 
 againiil  him  ?  This  is  one  of  the  word,  and 
 yet,  1  doubt,  the  commoneft  fort  of  unthank- 
 fulnefs  to  Benefadlors,  and  fo  a  great  failing 
 in  that  duty  we  owe  to  that  fort  of  relation. 
 But  perhaps  thefe  will  be  looked  on  as  re- 
 mote relations ;  yet,  it  is  fiire,  they  are  fuch 
 ;'  -as  challenge  all  that  duty  I  have  afiigned  to 
 
 them. 
 
"288  c!?c  ttBftoIe  Bitty  of  ^an* 
 
 ^vnm}  them.     1  fl^all,  in  the  next  place,  proceed  to 
 ^IV.  thofe  relations,  which  are   by  all  acknow- 
 ledged to  be  of  the  greareft  nearnefs. 
 
 SUNDAY    XIV. 
 
 Of  Duty  to  Magijirafes,  Pajiors.  Of  the  Duty 
 of  Parents  to  Children,  &c.  Of  Cbildrcm 
 Duty  unto  Parents,  &c. 
 
 Duty  to    Sedt.i.  r   a  IHE  firft  of  thofe nearer  forts  of 
 Parents.  B        rclatioDS  is  that  of  a  Parent. 
 
 --*'  And  here  it  will  be  neceflary 
 to  confider  the  feveral  forts  of  Parents,  ac- 
 cording to  which  the  Duty  of  them  is  to  be 
 meafured:  Thofe  are  thefe  three  5  the  civil, 
 the  fpiritual,  the  natural. 
 Duties  to  2.  The  civil  Parent  is  he,  v/hom  God  hath 
 tkc  fu-    eftabliQied  the  fupreme  Masiftrate,  who  by 
 
 preme  Ma-     -/i-i  rr  rr        ^  ^  •  • 
 
 gijirate.  ^  1""  Tight,  polleiies  the  throne  m  a  nation. 
 This  is  the  common  Father  of  all  thofe  that 
 
 Honour,  are  under  his  authority.  The  Duty  we  owe 
 to  this  Parent  is,  firfl,  Honour  and  Reve- 
 rence, looking  on  him,  as  upon  one  on  whom 
 God  hath  ftamped  much  of  his  own  power 
 and  authority,  and  therefore  paying  him  all 
 Honour  and  Eftecm,  never  daring,  upon  any 
 pretence  whatfoever,  lo  [peak  evil  of  the  ruler 
 of  our  people.  Ads  xxiii."  ^. 
 
 Trilute.  3.  Secondly,  paying  Tribute:  This  is  ex- 
 prelly  commanded  by  the  Apoftle,i^j?/».xiii.6. 
 
 Pay 
 
OJ  Duty  to  Parents.  Zog 
 
 Pay  y^  tribute  alfo^  for  they  are  God's  M/;n-^unDa« 
 JierSy  attending  continually  upon  this  very  thing.  ^^^ • 
 'God  has  fee  them  apart  as  Miniflers,  for  the 
 common  good  of  the  people;  arid  therefore  'tis 
 all  juflice  they  fhould  be  maintained  and  fup- 
 ported  by  them.  And  indeed,  when  it  is  con- 
 iidered  what  are  the  cares  and  troubles  of  that 
 high  calling,  how  many  thorns  are  platted  in 
 every  crown^,  We  have  very  little  reafon  to 
 envy  them  thefe  diies ;  and  it  may  truly  be 
 faid,  there  is  none  of  their  poor  labouring 
 fubjeds  that  earns  their  living  fo  hardly. 
 
 4.  Thirdly,  We  are  to  pray  for  them :  This^^-^iJ^'^ , 
 is  aifo  exprefly  commanded  by  the  Apoftle,  '  '' 
 I  Tim.  ii.  2.   to  be  done  for  Kings,   and  for 
 
 all  that  are  in  authority.  The  bulineffes  of 
 that  calling  are  fo  weighty,  the  dangers  and 
 hazards  of  it  fo  great,  that  they  of  all  others 
 need  Prayers  for  God's  direction,  affiftance, 
 and  bleffing  ;  and  the  Prayers  that  are  thus 
 poured  out  for  them,  will  return  into  our  own 
 bofoms :  For  the  bleffings  they  receive  from 
 God,  tend  to  the  p;ood  of  the  people,  to  their 
 living  a  quiet  and  peaceable  lifey  as  it  is  in  the 
 clofe  of  the  verfe  forementioned. 
 
 5.  Four thly,"We  are  to  pay  them  Obedience.  OW/Vwf^i 
 This  is  likewife  llrid:ly  charged  by  the  Apo- 
 ftle,   I  Pet.  ii.  13.  Submit  your  felves  to  evety 
 crdina?7ce  of  man ^  for  the  Lord's  fake  :  whether 
 
 it  be  to  the  K.ijig^  as  fupreme  ;  or  unto  Gover- 
 nors, as  unto  thofe  that  arc  fent  by  him.  We 
 owe  fuch  an  obedience  to  the  fupreme  power, 
 
 U  chAC 
 
'^  "^^e^^le  unt^  of  flgau. 
 
 ^unoan  thaTwhoeveTiTauthorized  by  him,  we  are  to 
 XIV.  fubmic  to:  And  St.  Paid  likewife  is  moft  full 
 to  this  purpofe,  Rom.  xiii.  i.  Let  every  foul  be 
 fubjeBto  the  higher powen:  And  again,  ver.  2, 
 "H^hofoever  rejifieth  the  power,  refijleth  the  ordU 
 nance  of  God.  And  'tis  obfervable,  that  thefe 
 precepts  were  given  at  a  time  when  thofe 
 powers  were  heathens,  and  cruel  perfecutors 
 of  Chriftianicy  \  to  (hew  us,  that  no  pretence 
 of  the  wickednefs  of  our  Rulers  can  free  us 
 of  this  duty.  An  obedience  we  muft  pay, 
 either  adive  or  paffive ;  the  adive  in  the  cafe 
 of  all  lawful  commands;  that  is,  whenever 
 the  Magiftrate  commands  fomething  which  is 
 not  contrary  to  fome  command  of  God,  we  are 
 then  bound  to  ad  according  to  that  command 
 of  the  Magiilrate,  to  do  the  things  he  requires: 
 But  when  he  enjoins  any  thing  contrary  to 
 what  God  hath  commanded,  we  are  not  then 
 to  pay  him  this  adivei  obedience ;.  we  may, 
 nay,  we  muft  refufe  thus  to  ad  (yet  here  we 
 muft  be  very  well  aflured,  that  the  thing  is 
 fo  contrary,  and  not  pretend  confcience  for 
 a  cloak  of  ftubbornnefs)  we  are  in  that  cafe 
 to  obey  God  rather  than  man.  But  even  this 
 is  a  feafon  for  the  paffive  obedience ;  we  muft 
 patiently  fuffer  what  he  inflids  on  us  for  fuch 
 refufal,  and  not  to  fecure  our  felves  rife  up 
 againft  him:  For  who  can  Jiretch  his  hand 
 againji  the  Lord's  anointed,  and  be  guiltlefs,? 
 lays  David  to  Ahijhai,  i  Sam.  xxvi.  9.  and 
 that  at  a  time  when  David  was  under  a  great 
 
 :>er- 
 
Of  Duty  to  P arena.  2  9  i 
 
 perfecution  from  Saul^  nay,  had  alfo  the  afTu-^unDan 
 ranee  of  the  kingdom  after  him:  AndSt.Pj/^/'s  ^AV. 
 fentence  in  this  cafe  is  mofl  heavy,  Kom,  xiii.  2. 
 They  that  rejijl^  fiall  receive  to  themjelves  dam^ 
 nation.  Here  is  very  fmall  encouragement  to 
 any  to  rife  up  againft:  the  lawful  Magiflrate ; 
 for  tho'  they  (liould  fo  far  profper  here,  as  to 
 fecure  themfelves  from  him  by  this  means, 
 yet  there  is  a  King  of  kings,  from  whom  no 
 power  can  {helcer  themj  and  this  damnation 
 in  the  clofe  will  prove  a  fad  prize  of  their 
 vidlories.  What  is,  on  the  other  fide,  the  duty 
 of  the  Magiflrate  to  the  people,  will  be  in  vain 
 to  mention  here,  none  of  that  rank  being  like 
 to  read  this  treatife :  And  it  being  very  ufelefs 
 for  the  people  to  enquire  what  is  the  duty  of 
 their  Supreme,  wherei^  the  moft  are  already 
 much  better  read,  than  in  their  own,  it  may 
 fuffice  them  to  know,  that  whatfoever  his 
 duty  is,  or  however  performed,  he  is  account- 
 able to  none  but  God,  and  no  failing  of  his 
 part  can  warrant  them  to  fail  of  theirs. 
 
 6.  The  fecond  fort  of  Parents  are  the  {^\- Duties  to 
 ritual ;  that  is,  the  Minifters  of  the  Word,'''"^''>"- 
 whether  fuch  as  be  Governors  in  the  Church, 
 or  others  under  them,  who  are  to  perform 
 the  fame  offices  to  our  fouls,  that  our  natural 
 Parents  do  to  our  bodies.  Thus  St.  Paul  tells 
 the  Corinthians^  That  in  Chriji  yefus  he  had 
 begotten  them  through  the  Go/pel ^  I  Cor.  iv.  15. 
 and  the  Galatians,  Chap.  iv.  19.  That  he 
 travels  in  birth  of  them^  till  Ck?-ijl  be  formed 
 U  2      '  in 
 
7^^  "e^^l^ole  ?^ut^  of  S§m. 
 
 ^iinDQV  m  them:  And  again,  i  Cor.  iii.  2.  H^  had  fed 
 XIV.  them  with  milk,  that  is,  fuchdodlrinesaswere 
 ao-reeable  to  that  infant-ftare  of  Chriflianity 
 they  were  then  in  ;  but  he  had  fironger  meat 
 for  them  oj  jullage,  Heb.v.  14.  All  thefe  are 
 the  offices  of  a  Parent;  and  therefore  they 
 that  perform  them  to  us,  may  well  be  ac- 
 coLimed  as  fuch. 
 
 i<r.'!.  J,  Our  duty  to  thefe  Is,  firfl  to  love  them  5 
 
 to  bear  them  that  kindnefs  which  belongs  to 
 thofe  who  do  us  the  greatefl  benefits.  This 
 is  required  by  ^z..Paul,  1  TheiT.  v.  12,  1^.  / 
 befeechyou,  brethren^  mark  them  which  labour 
 among  you,  and  are  over  you  in  the  Lord,  and 
 admo?iif:  you ;  and  ejleem  them  very  highly  in 
 Love,  for  their  works  fake.  The  work  is  fuch 
 as  ought  in  all  reafon  to  procure  them  Love, 
 it  being  of  the«higheft  advantage  to  us. 
 
 Eftem.  8.  Secondly,  It  is  our  duty  to  value  and 
 edeem  them,  as  we  fee  in  the  text  now  men- 
 tioned j  and  furely.  this  is  mofl;  reafonable,  if 
 w€  confider  cither  the  nature  of  their  work, 
 or  who  it  is  that  imploys  them:  The  nature 
 of  their  work  is  of  all  others  the  mod  excel- 
 lent. We  ufe  to  value  other  profeffions  pro- 
 portionably  to  the  dignity  and  worth  of  the 
 things  they  d6al  in.  Now  fureiy  there  is  no 
 merchandjfe  of  equal  worth  with  a  foul ;  and 
 this  is  their  traffick,  refcuing  precious  fouls 
 from  perdition.  And  if  we  confider  further, 
 who  it  is  that  imploys  them,  it  yet  adds  ta 
 the  reverence  due  to  them.     They  are  Am- 
 
 '  bajadors 
 
0/  Duty  to  Parents.  293 
 
 ha[fadori  for  Chrijl,  2  Cor.  v.  20.  and  Am-.f)unha); 
 bafTiidors  are  by  the  laws  of  all  Nations  to  be  XIV. 
 ufed  with  a  refpecl  anfwerable  to  the  quality 
 of  thofe  that  lend  them.  Therefore  Chrift  tells 
 his  difciples,  whenhe  fends  them  out  to  preach, 
 He  that  defpi/eth  you,  defpifeth  me ;  and  he  that 
 dejpijetb  ??ie^  defpifeth  him  that  fent  me,  Luke 
 X.  16.  It  feems  there  is  more  depends  on  the 
 defpifing  of  Miniiters,  than  Men  ordinarily 
 coniider;  'tis  the  defpifing  of  God  and  Chrift 
 both.  Let  thofe  think  of  this,  who  make  ic 
 their  paftime  and  fporc  to  affront  and  deride 
 this  calling:  And  let  thofe  alfo,  who  dare 
 prefume  to  exercife  the  offices  of  ic,  without 
 being  lawfully  called  to  it,  which  is  a  mofl 
 high  prefumption  ;  'tis  as  if  a  Man  of  his  own 
 head  (liould  go  as  an  AmbalTador  from  his 
 Prince.  The  Apoftle  fays  of  the  prielts  of 
 the  Law,  which  yet  are  inferior  to  thofe  of 
 the  Gofpel,  that  No  man  taketb  this  honour 
 iinto  himfelf  but  he  which  was  called  of  God^ 
 Heb.  V.  4.  How  fliall  then  any  Man  dare  to 
 aflume  this  greater  honour  to  himfelf,  that  is 
 not  called  to  it  ?  Neither  will  it  fuffice  to 
 fay,  they  have  the  inward  call  of  the  Spirit ; 
 for  fince  God  hath  eftablifhed  an  order  in  the 
 Church,  for  the  admitting  men  to  this  office, 
 they  that  fhafl  take  it  upon  them  wichouc 
 that  authority,  refill  that  ordinance,  and  are 
 but  of  the  number  of  thofe  thieves  and  rob- 
 bers, as  our  Saviour  fpeaks,  John  x.  which 
 come  not  in  by  the  door.  Befides  the  fad  expe- 
 y  3  rience 
 
2^4 
 
 Cl)e  J^fiole  5©uc^  of  ^an. 
 
 ;^!'nciiiii  j-ience  of  thefe  times  (hews,  that  many  who 
 ^^^'  pretend  mod  to  this  inward  call  of  the  Spirit, 
 are  called  by  fome  other  fplrit  than  that  of 
 God ;  the  dodtrines  they  vent  being  ufually 
 diredlly  contrary  to  that  word  of  his,  on 
 which  all  true  do<5trines  muft  be  founded. 
 Such  are  to  be  looked  on  as  thofe  feducers, 
 ihofe  falfe  prophets,  whereof  we  are  fo  often 
 warned  in  the  Epiftles  of  the  Apoftles.  And 
 whofoever  countenances  them,  or  follows 
 ibem,  partakes  with  them  in  their  guilt. 
 It  is  recorded  of  'Jeroboam  as  a  crying  fin, 
 that  he  made  of  the  meaneft  of  the  people, 
 priefls  J  that  is,  fuch  as  had  by  God's  infli- 
 tution  no  ris;ht  to  it ;  and  whoever  hearkens 
 to  thefe  uncalled  preachers,  runs  into  that 
 very  fin  :  For  without  the  encouragement  of 
 being  followed,  they  w^ould  not  long  continue 
 in  the  courfe  ;  and  therefore  they  that  give 
 them  that  encouragement,  have  much  toan- 
 fvver  for,  and  are  certainly  guilty  of  the  fin 
 of  defpifing  their  true  paftors,  when  they 
 Ihall  thus  fet  up  thefe  falfe  apoftles  agalnft 
 them.  This  is  a  guilt  this  age  is  too  much 
 concerned  in  ;  God  in  his  mercy  fo  timely 
 convince  us  of  it,  as  may  put  a  ftop  to  that 
 ccnfulion'and  impiery  which  breaks  in  fo 
 faft  upon  us  by  it ! 
 
 ^ranT'  ^'  Thirdly,  We  owe  to  them  Mainte- 
 nance :  But  of  this  I  have  fpoken  already  in 
 the  firft  part  of  this  Book,  and  fliall  not  here 
 
 Obedience. repeat.    Fourthly,  We  owe  them  Obedience; 
 
 Obej 
 
Of  Duty  to  Parents,  295 
 
 Obey  themy  faith  the  Apoftle,  that  have  the^m^^ 
 rule  over  you,  and  fubmit  your /elves,  for  they  -^*'' 
 watch  for  your  fouls,  Heb.xiii.  17.  This  Obe- 
 dience is  to  be  paid  them  in  fpiricual  things  ; 
 that  is,  whatfoever  they  out  of  God's  Word 
 {hall  declare  to  us  to  be  God's  commands, 
 thefe  we  are  diligently  to  obey,  remembring 
 that  it  is  not  they,  but  God  requires  it,  accord- 
 ing to  that  of  Chrift,  He  that  heareth  you^ 
 heareth  me,  Luke  x.  16.  And  thi?,  whether 
 it  be  delivered  by  the  way  of  publick  preach- 
 ing, or  private  exhortation  :  for  in  both,  io 
 long  as  they  keep  them  to  the  rule  which  is 
 God's  Word,  they  are  the  mefjejigers  of  the 
 Lordofhojis,  Mai.  ii.  7.  This  Obedience  the 
 Apoftle  inforceth  from  a  double  motive,  one 
 taken  from  their  miniftry,  another  from 
 themfelves;  T'hey  watch,  (d^ysht,  for  your  fouls, 
 as  thev  that  mujl  give  an  account,  that  they  may 
 do  it  with  joy,  and  not  with  grief.  The  people 
 are  by  their  obedience  to  enable  their  paftors 
 to  give  a  comfortable  account  of  their  fouls; 
 and  it  is  a  moft  unkind  return  of  all  their  care 
 and  labours,  to  be  put  to  grieve  for  the  ill 
 fuccefsof  them.  But  then,  in  the  fecond  place, 
 'tis  their  own  co'ncernment  alfo;  they  may 
 put  their  Minifters  tothedifcomfort  of  feeing 
 all  their  pains  caft  away,  but  themfelves  are 
 like  to  get  little  by  it,  that  (fays  the  Apoftle, 
 Heb.  xiii.  17.)  will  be  unprofitable  for  you-,  'tis 
 your  fclves  that  will  finally  prove  the  lofers  by 
 it;  you  lofe  all  thofe  glorious  rewards  which 
 U  4.  are 
 
"296  c^e  MjoU  J^iitv  0^  Sf  aiT^ 
 
 ^uniiau  are  here  ojfl-cred  as  the  crown-  of  this  obedU 
 XIV".  cncci  you  ger  nothing  but  an  addition  to  your 
 iln  and  punidifnent  j  for  as  our  Saviour  tells 
 tl^e  P bar i fees.  If  he  had  not  coine  and  fpokeii  ta 
 then\they  had  not  hod  fm^  John.  Jcv.  24.  thac 
 is,  in  comparifon  with  wiiat  they  then  had. 
 So  certi^iniy  they  thac  never  had  the  Gofpel 
 preached  to  them,  are  oiucb  more  innocent 
 than  thev  that  have  heard,  and  rsfifted  it.  And 
 for  the  punifliment,  vvhatChrii^  told  thofe  ta 
 v/honi  lie  had  preached,  That  it  f^ould  ke  more., 
 tolerable  for  Tyre  ^xWSidon,  which  were  Hea- 
 then cities,  tUan  for  them  j  the  fame  undoubt- 
 edly vve  may  conclude  for  our  felves. 
 7r^\ni  jQ_  Lallly,  We  are  to  pray  for  them  :  Thia 
 *  "St.  Piiid  every  where  requires  of  his  fpiritual 
 
 children ;  thus  Eph.  vi.  7, 8.  having  command- 
 ed prayer  for  all  Saints,  he  adds,  And  for  me, 
 that  utterance  may  he  gi'ven  iinto  me^  that  I 
 may  open  my  mouth  boldly  to  make  known  the. 
 my  fiery  of  the  Gofpel  And  fo  again,  Col.  iv.  3. 
 And  this  remains  ftill  a  duty  to  thefe  fpiri- 
 tual Fathers,  to  pray  for  fuch  affiftances  of 
 God's  Spirit  to  them,  as  may  enable  themt 
 rightly  to  difcharge  that  holy  calling.  1  fhall 
 omit  to  fet  down  here  what  is  the  duty  o(- 
 Minilters  to  the  people,  upon  the  fame  con- 
 fideration  on  which  1  forbear  to  m-pntion  the 
 duty  of  Magidrates. 
 D>iun  to  1 1.  The  third  fort  of  Parent  is  the  natural, 
 Zi^pT  ^'"^  F^t^^crs  of^  our  fr/Jj,  as  the  ApoQle  calls 
 r,„t,.       tliem,  Hcb..  xii.  9.     And  to  thefe  we  owe  fe- 
 
 veral 
 
— — — : I,    ,. 1 : n 
 
 Of  Duty  to  Parents.  297 
 
 veral  duties;  as  firft,  we  owe  them  Reverence <€)unr)aii 
 and  refped:  We  muft  behave  our  felves  to-    ^i v. 
 wards  them  with  all  humility  and  oblervance'; 
 and  muft  not,  upon  any  pretence  of  i^fi.rmiry•^^'^^^^'^'^■- 
 in  them,  defpife  or  contemn  them,  either  in 
 outward  behaviour,    or  To  much  as  inwardly 
 in  our  hearts.     If  indeed  they  have  infirmities, 
 it  mull:  be  our  bufinefs  to  cover  and  conceal 
 them  ;  like  Sbem  and  japbet,  who  while  cur- 
 fed  Cbam  pubii(lied  and  difclofed  tbe  nakednefi 
 of  their  fat  ber  J  covered  it.  Gen.  ix.  23.   and 
 that  in  fuch  a  manner  too,  as  even  themfelves 
 .  rnigbt  not  behold  it.     We  are  as  much  as  may 
 be  to  keep  our  felves  from  looking  on  tliofe 
 rakednefles  of  our  Parents,  v/hich  may  tempt 
 us  to  think  irreverently  of  them.  This  is  very 
 contrary  to  the  pradiice  of  too  many  children, 
 who  do  not  only  publifli  and  deride  the  infir- 
 micies  of  their  Parents,  but  pretend  they  have 
 ihofe  infirmities  they  have  nor.     There  is  or- 
 dinarily fuch  a  pride  anj  headinefs  in  youth, 
 that  they  cannot  abide  to  fubmit  to  the  coun- 
 fels  and  dire^^ions  of  their  elders;  and  there- 
 fore to  fl"iake  them  off,  are  willing  to  have 
 them   pafs  for  the  effe(f^s  of  Dotage,    whea 
 they  are  indeed  the  fruits  of  fobriery  and  ex- 
 perience.  To  fuch  the  exhortation  of  Solomon 
 is  very  neceffary,  Prov.  xxiii.  22.  Hearken  unta 
 tby  Jatber  that  begat  thee,  and  defpife  not  thy 
 mother  ivben  Jlje  is  old.     A  multitude  of  texts 
 more  there  are  in  that  Book  to  this  purpofe; 
 which  fliews,  that  the  wifefl  of  Men  thought 
 
 it 
 
^nDnn  ir  neceflary  for  children  to  attend  to  the  coun- 
 'XIV.'  fei  ot  their  Parents.  But  the  youth  of  our 
 age  fet  up  for  wifdom  the  quite  contrary  way, 
 and  think  they  then  become  wits,  when  they 
 are  advanced  to  the  defpifing  the  counfel,  yea, 
 mocking  the  perfons  of  their  Parents.  Lee 
 fiich,  if  they  will  not  practife  the  exhorta- 
 tions, yet  remember  the  threatning  of  the 
 Wife  man,  Prov.  xxx.  ij.  The  eye  that  mock- 
 eth  at  his  father^  and  defpifeth  to  obey  his  jno- 
 thcr^  the  ra'veJis  of  the  valley  Jh  ail  pick  it  outy 
 and  the  yoting  eagles  Jh all  eat  it. 
 'prj{.  12.  Afecondduty  weowe  to  them  is  Love: 
 
 We  are  to  bear  them  a  real  kindnefs,  fuch  as 
 may  make  us  heartily  defirous  of  all  manner 
 of  good  to  them,  and  abhor  to  do  any  thing 
 that  may  grieve  and  difquiet  them.  This 
 will  appear  but  common  gratitude,  when  'tis 
 remembred  what  our  Parents  have  done  for 
 us;  how  they  were  not  only  the  inftruments 
 of  firft  bringing  us  into  the  world,  but  alfo 
 of  fuftaining  and  fupporting  us  after  :  And 
 certainly  they  that  rightly  weigh  the  cares 
 and  fears  that  go  to  the  bringing  up  of  a  child, 
 will  judge  the  Love  of  that  child  to  be  but  a 
 moderate  return  for  them.  This  Love  is  to 
 be  exprclfed  fevera}  ways;  firft,  in  all  kind- 
 nefs of  behaviour,  carrying  our  felves  not  only 
 wirh  an  awe  and  refped,  but  with  kindnefs 
 and  affection ;  and  therefore  mod  gladly  and 
 readily  doing  thofe  things  which  may  bring 
 joy  and  comfort  to  them,  and  carefully  avoid- 
 ing 
 
Of  Duty  to  Parents.  299 
 
 ing  whatever  may  grieve  an'd  afflidl  them.^nnDan 
 Secondly,  this  love  is  to  be  exprefied  in  pray-  XI V". 
 ing  for  them.  The  debt  a  child  owes  to  a 
 Parent  is  lb  great,  that  he  can  never  hope 
 himfelf  to  difcharge  it :  He  is  therefore  to  call 
 in  God's  aid,  to  beg  of  him  that  he  will  re- 
 ward all  the  good  his  Parents  have  done  for 
 him,  by  multiplying  his  bleffings  upon  them. 
 What  fhall  we  then  fay  to  thofe  children, 
 that  inftead  of  calling  to  Heaven  for  bleffings 
 on  their  Parents,  ranfack  Hell  for  curfes  on 
 them,  and  pour  out  the  blackefl  execrations 
 againft  them  ?  This  is  a  thing  fo  horrid,  that 
 one  would  think  they  needed  no  perfuafion 
 againft  it,  becaufe  none  could  be  fo  vile  as  to 
 fall  into  it;  but  we  fee  God  himfelf,  who  beft 
 knows  mens  hearts,  faw  it  poffible,  and  there- 
 fore  laid  the  heavieft  puni(hmentupon  it;  He 
 that  ciirfeth  father  or  tnother^  let  him  die  the 
 deathy  Exod.  xxi.  17.  And  alas!  our  daily 
 experience  tells  us,  'tis  not  only  poffible,  hue 
 common,  even  this  of  uttering  curfes.  But 
 'tis  to  be  feared,  there  is  another  yet  more 
 common,  that  is,  the  wiffiing  curfes,  though 
 fear  or  fliame  keep  them  from  fpeaking  out. 
 How  many  children  are  there,  that  either 
 through  impatience  of  the  government,  or 
 greedinefs  of  the  pofleffions  of  their  Parents, 
 have  wifhed  their  deaths?  But  whoever  doth 
 fo,  let  him  remember,  that  how  flily  and 
 fairly  foever  he  carry  it  before  men,  there  is 
 One  that  fees  thofe  fecreteft  wiffies  of  his 
 
 heartj 
 
^^  €i)z  tt^l^ole  Buty  of  agam 
 
 iainciflv  hearr,  and  in  his  fight  he  afTuredly  pafTes  for 
 ilV.  this  heinous  offender,  a  curfer  of  his  Parents. 
 And  then  let  it  be  confidered,  that  God  hath 
 as  well  the  power  of  punishing,  as  of  feeing  5 
 and  therefore,  fince  he  hath  pronounced  death 
 to  be  the  reward  of  that  hn,  'tis  not  unreafon- 
 able  to  exped  he  may  himfelf  intlid:  it;  that 
 they  who  watch  for  the  death  of  their  Parents, 
 may  untimely  meet  with  their  own.  The  /iftb 
 Cojnmandment  pfomifeth  long  life,  as  the  re- 
 ward of  honouring  the  Parent ;  to  which  'tis 
 very  agreeable,  that  untimely  death  be  the 
 pnni(hment  of  the  contrary:  And  fure  there 
 is  nothing  more  highly  contrary  to  chat  duty, 
 than  this  we  are  now  fpcaking  of,  the  cur-r 
 fing  our  Parents. 
 
 QhtJitKce.  13.  The  third  duty  we  owe  to  them,  is 
 Obedience :  This  is  not  only  contained  in  the 
 ffth  Commandment^  but  exprefly  enjoined  in 
 other  Places  of  Scripture,  Eph.\\,i.  Children, 
 cbey your  Parents  in  the  Lord-jfor  this  is  right: 
 And  again.  Col,  iii.  20.  Children  obey  your  Pa^ 
 rents  in  all  things,  for  this  is  ivell-pleafing  unto 
 the  Lord.  We  owe  them  an  obedience  in  all 
 things,  unlefs  where  their  commands  are  con- 
 trary to  the  commands  of  God;  for  in  that 
 cafe  our  duty  to  God  mud  be  preferred.  And 
 therefore  if  any  Parent  foall  be  fo  wicked,  as 
 to  require  his  child  to  fteal,  to  lye,  or  to  do 
 any  unlawful  thing,  the  child  then  offends 
 not  againft  his  duty,  though  he  difobey  that 
 command  ;   nay,  he  mufl  difobey,  or  elfe  he 
 
 oiFenda 
 
Of  Duty  to  Parents.  301 
 
 CfFends  againft  a  higher  duty,  even  that  he-^^^^? 
 owes  to  God  his  heavenly  Father:  Yet  when  ^^^ * 
 it  is  thus  neceiTary  to  refufe  obedience,  he 
 fhould  take  care  to  do  it  in  fuch  a  modeft  and 
 refped:ful  manner,  that  it  may  appear  it  is 
 confcience  only,  and  not  flubbornnefs,  moves 
 Him  to  if.  But  in  cafe  of  all  lawful  com- 
 mands, that  is,  when  the  thing  commanded  is 
 either  good,  or  not  evil,  when  it  hath  nothing 
 in  it  contrary  to  our  duty  to  God,  there  th^ 
 child  is  bound  to  obey,  be  the  command  in  a 
 weightier  or  lighter  matter.  How  little  this 
 duty  is  regarded,  is  too  manifcft  every  where 
 in  the  world,  where  Parents  generally  have 
 their  children  no  longer  under  command, 
 than  they  are  under  the  rod  :  When  they  are 
 once  grown  up,  they  think  themfelves  free 
 from  all  obedience  to  them ;  or  if  fome  do 
 continue  to  pay  it,  yet  let  the  motive  of  it  be 
 examined,  and  it  will  in  too  many  be  found 
 only  worldly  prudence:  They  fear  to  difpleafe 
 their  Parents,  left  they  (liould  fhorten  their 
 hand  towards  them,  and  fo  they  fhall  iofe 
 fome  what  by  it.  But  how  few  are  there  thac 
 obey  purely  upon  confcience  of  duty  ?  This 
 fin  of  difobedience  to  Parents  was,  by  the  law 
 of  MofeSy  punifliable  with  death,  as  you  may 
 read,  Deut.  xxi.  18.  But  if  Parents  now  a 
 days  fiiould  proceed  fo  with  their  children, 
 many  might  foon  make  themfelves  childlefs. 
 
 14.  But  of  all  the  ads  of  difobedience,  xh^ii  E/pedaflj 
 of  Marrying  againft  the  confent  of  the  Parent 'V^";" 
 
 J       s     Si  _   Marnsjft 
 
 I  IS 
 
J^2  ^^e^ole  ^uty  oi  ^atu 
 
 j5>untiniJ  is  one  of  the  higheft.  Children  are  fo  much 
 ^i^y-  the  goods,  the  poffefTions  of  their  Parents, 
 that  they  cannot,  without  a  kind  of  theft,  give 
 away  themfelves,  without  the  allowance  of 
 thofe  that  have  the  right  in  them :  x^nd  there- 
 fore we  fee  under  the  law,  the  maii:i  that  had 
 made  any  voWy  was  ?iot  fufferd  to  perform  it:^ 
 without  the  confent  of  the  parent  ^  Numb.  xxx.  5. 
 The  right  of  the  Parent  was  thought  offeree 
 enough  to  cancel  and  make  void  the  obliga- 
 tion even  of  a  vow;  and  therefore  furely  it 
 ought  to  be  fo  much  confidered  by  us,  as  to 
 keep  us  from  making  any  fuch,  whereby  that 
 right  is  infringeti. 
 
 T,nn}firivg      it^,  A  fourth  duty  to  the  Parent  Is  to  afUft 
 
 ^Ivant's  ^^^  minilter  to  them  in  all  their  Wants,  of 
 what  kind  foever,  whether  weaknefs  and  fick- 
 nefs  of  body,  decayednefs  of  underflanding, 
 or  poverty  and  lownefs  in  eftate:  In  all  thefe 
 the  child  is  bound,  according  to  his  ability, 
 to  relieve  and  affift  them.  For  the  two  for- 
 mer, weaknefs  of  body,  and  infirmity  of 
 mind,  none  can  doubt  of  the  duty,  when 
 they  remember  how  every  child  did  in  his 
 
 '  infancy  receive  the  very  fame  benefit  from 
 
 the  Parents ;  the  child  had  then  no  ftrength 
 to  fupport,  no  underflanding  to  guide  it  felf  ; 
 the  care  cf  the  Parents  was  fain  to  fapply 
 both  thefe  to  it.  And  therefore  in  common 
 gratitude,  whenever  either  of  thefe  becomes 
 the  Parents  cafe,  as  fometimes  by  great  age, 
 or  fome  accident,   both  do,   the  child  is  to 
 
 per- 
 
Of  Duty  fo  Parents.  50 3 
 
 perform  che  fame  offices  back  again  to  theiiL/S^'i'tiaTi 
 As  for  that  of  relieving  their  poverty,  there  X*  *  • 
 is  the  very  fame  obligation  to  that  with  the 
 former  J  it  being  but  jufl  to  fuftain  thy  Pa- 
 rent, who  has ! formerly  fuft^ined  thee.  But 
 belides  this,  Chrifl  himfeli  teacheth  us,  that 
 this  is  contained  within  the  precept  of  ho- 
 nouring their  Parents;  for  when,  Mark  vii.  13. 
 he  accufes  the  Pharifees  of  rejeBing  the  com- 
 mandment of  Gody  to  cleave  to  their  own  tra- 
 ditionSy  he  inftances  in  this ^  particular,  con* 
 cerning  the  relieving  of  Parents:  Whereby 
 'tis  manifeft,  that  this  i&a,  part  of  that  di:ty 
 which  is  injoined  in  the  fifth  Commandment^ 
 as  you  may  fee  at  large  in  the  text;  andfuch 
 a  duty  it  is,  that  no  pretence  can  abiblve  or 
 acquit  us  of  it.  How  then  fhaii  tliofe  an- 
 fwer  it,  .that  deny  relief  to  their  jpoor  Pa- 
 rents ?  that  canno:  part  with  chei^  own  ex- 
 cefles  and  fuperfluities,  which  .'are.  indeed 
 their  (ins,  to  fatisfy  the  neceffities  of  thofe 
 to  whom  they  owe  their  being?  Nay,  fome 
 there  are  yet  worfe,  v/ho  out  of  pride  fcorn 
 to  own  their  Parents  in  their!  poverty.  .  Thus 
 it  often  happens,  when  the  child. is  advanced 
 to  dignity  or  wealth  ;  they  .think  it  a  difpa- 
 ragement  to  them  to  look  on  their  Parents 
 that  remain  in  a  low  condition  ;  it  being  the 
 betraying,  as  they  think,  to  the  world  the 
 meannefs  of  their  birth  ;  and  fo  the  poor 
 Parent  fares  the  worfe  for  the  profperity  of 
 \\\%  child.  This  is  fuch  a  pride  and  unnatu- 
 z  '  ralncfs 
 
;o4  'Win  mfioie  J^ntf  ot  ^atr. 
 
 ^unnny  ralnefs  together,   as   will   furely  find  a  (harp 
 XIV.   vengeance  from  God  ;  for  \f  Solomon  obferves 
 of  pride  alone,  that  it  is  zhQ  forerunner  of  de^ 
 JlruSiiony   Prov.  xvi.  i%.   we  may  much  ra- 
 ther conclude  io  of  it,   when  it  is  thus  ac- 
 companied. 
 
 ^f/eJn  ^^'     ^^    ^^**^    ^^^^    ^^^^    ^^^^    ^^'^     °^    ^^^ 
 
 £'ifwo;y?Duty  of  Children  to  their  Parents,  1  (hull  add 
 ff^i'^/fM/j.  only  this.    That  no  unkindnefs,   no  fault  of 
 the  Parent,  can  acquit  the  child  of  this  Duty : 
 But,  as  St.  Feter  tells  fervants,    i  Pet^  ii.  iSi 
 that  they  muji  be  futijediy  not  only  to  the  good 
 and  gentle  mafiers^  but  alfo  to  the  froward  j 
 fo  certainly  it  belongs  to  children  to  perform 
 Duty,  not  only  to  the  kind  and  virtuous,  but 
 even  to  the  harfhefl  and  wickedefl  Parent  : 
 For  though  the  gratitude  due  to  a  kind  Pa- 
 rent be  a  very  forcible  motive  to  make  the 
 child  pay  his  Duty,  yet  that  is  not  the  only 
 nor  chiefefl  ground  of  it;  that  is  laid  in  the 
 command  of  God,  who  requires  us  thus  to 
 honour  our  Parents.     And  therefore  though 
 we  fhould  fuppofe  a  Parent  fo  unnatural,  as 
 never  to  have  done  any  thing  to  oblige  the 
 child  (wh'ch   can   hardly  be  imagined)  yet 
 ftill  the  command  of  God  continues  in  force^ 
 and  we  are   in   confcience   of    that  to  per- 
 form that  duty  to  our  Parents,   though  none 
 of  the  other   tyes    of    gratitude   Ihould   lie 
 on  us. 
 D'dtycf        But  as  this  is  due  from  the  Child  to  the: 
 Pj'rent,  ^'^ parent .  fo  on  the  other  fide,  there  are  other 
 
 things 
 
Parents  Duty  to  Children.  305 
 
 things  alfo  due  from  the  Parents  to  the  Child, -^unDan 
 and  that  throughout  the  feveral  ftates  and  ^^V", 
 ages  of  it.  , 
 
 17.  Firfl,  There  Is  the  care  of  nourifliing  7'^  nonrifi 
 and  fuftaining  ic;  which  begins  from  the  ve-^'^^'"" 
 ry  birth,  and  continues  a  Duty  from  the  Pa- 
 rent, till  the  Child  be  able  to  perform  ir  to 
 himfelf :  This  is  a  Duty  which  nature  teaches; 
 even  the  favage  beads  have  a  great  care  and 
 tendernefs  in  nourifhing  their  young,  and 
 therefore  may  ferve  to  reproach  and  condemn 
 all  Parents,  who  fhall  be  fo  unnatural  as  to 
 negledl  this.  I  (liall  not  here  enter  into  the 
 queftion,  Whether  the  rnother  be  obliged  to  give 
 the  child  itsjirji  nouri/ljmenty  by  giving  it  fuck 
 her  jelfy  becaufe  'twill  not  be  poffible  to  af- 
 firm univerfally  in  the  cafe ;  there  being 
 many  circumftances  which  may  alter  it,  and 
 make  it  not  only  lawful,  but  beft  not  to  do  ic. 
 All  I  {hall  fay  is>  That  where  no  impedi- 
 ment of  ficknels,  weaknefs,  or  the  like,  does 
 ha-ppen,  'tis  furely  beft  for  the  mother  her 
 felf  to  perform  this  office ;  there  being  many 
 advantages  to  the  child  by  it,  which  a  good 
 mother  ought  fo  far  to  confider,  as  not  to  fell 
 them  to  her  own  floth,  or  nicenefs,  or  any 
 fuch  unworthy  motive  j  for  where  fuch  only 
 are  the  grounds  of  forbearing  it,  they  will 
 never  be  able  to  juftify  the  omiffion,  they 
 being  themfelves  unjuflifiable. 
 
 .But  befides  this  firft  care,    which  belongs 
 to  the  body  of  the  child,    there  is  another 
 
 X  which 
 
3o6  Ci^e  iBI}ole  3But^  of  oaan. 
 
 j|)untian  which  fhould  begin  near  as  early,  which  be- 
 XIV.   longs  to  their  Souls ;  and  that  is,  the  bringing 
 -5w/f       them  to  the  Sacrament  of  Baptifm,  thereby 
 ^T'r     to  procure  them  an  early  right  to  all  thofe 
 precious  advantages,  which  that  cacrament 
 conveys  to  them.    This  is  a  Duty  the  Parents 
 ought  not  to  delay  ;  it  being  moft  reafonable, 
 that  they,  who  have  been  inflruments  to  con- 
 vey the  ftain  and  pollution  of  fin  to  the  poor 
 infant,  fhould  be  very  earneft  and  induftrious 
 to  have  it  waflied  off  as  foon  as  may  be:   Be- 
 fides,   the  life  of  fo  tender  a  creature  is  but 
 a  blafl,  and  many  times  gone  in  a  moment: 
 And  though  we  are  not  to  defpair  of  God's 
 mercy  to  thofe  poor  children  who  die  with- 
 out Baptifm,  yet  furely  thofe  Parents  commit 
 a  great  fault,  by  whofe  negle(5l  it  is  that  they 
 want  it. 
 Educate        i8.  Secondly,   The  Parents  mufl  provide 
 /^m.       £qj.  jj^g  Education  of  the  child  j  they  muft, 
 as  Solomcn  fpeaks,  Prov.  xxii.  6.  Train  up  a 
 child  in  the  way  he  fiould  go.    As  foon,  there- 
 fore, as  children  come  to  the  ufe  of  reafon, 
 they  are  to  be  inftruded;  and  that,  firft,  in 
 thofe  things  which    concern    their   eternal 
 well-being ;  they  are  by  little  and  little  to  be 
 taught  all  thofe  things  which  God  hath  com- 
 manded them   as  their  duty  to  perform  ;   as 
 alfo  what  glorious  rewards  he  hath  provided 
 for  them  if  they  do  it  j   and  what  grievous 
 and  eternal   punifhment  if  they  do  it  not. 
 Thefe  things  ought,  as  early  as  is  poffible,  to 
 
 be 
 
Parents  Duty  to  Children.  307 
 
 be  inftilled  into  the  minds  of  children,  which-f^unfia? 
 (like  new  veiTels)  do  ufually  keep  the  favour  ^^^  * 
 of  that  which  is  firft  put  into  them:  And 
 therefore  it  nearly  concerns  all  Parents  to 
 look  they  be  at  firft  thus  feafoned  with  virtue 
 and  religion.  *Tis  fure,  if  this  be  neglededj 
 there  is  one  ready  at  hand  to  fill  them  with 
 the  contrary:  The  Devil  will  be  diligent 
 enough  to  inftil  into  them  all  wickednefs  and 
 vice,  even  from  their  cradles:  And  there 
 being  alfo  in  all  our  natures  (o  much  the 
 greater  aptnefs  to  evil  than  to  good,  there  is 
 need  of  great  care  and  watchfulnefs  to  pre- 
 vent thofe  endeavours  of  that  enemy  of  fouls, 
 which  can  no  way  be,  but  by  poiTeffing  them 
 at  firft  with  good  things,  breeding  in  them 
 a  love  to  virtue,  and  a  hatred  of  vicej  thac 
 fo  when  the  temptations  come,  they  may  be 
 armed  againft  them.  This  furely  is,  above 
 all  things,  the  Duty  of  Parents  to  look  after, 
 and  the  negledt  of  it  is  a  horrible  cruelty. 
 We  juftly  look  upon  thofe  Parents  as  moft 
 unnatural  wretches,  that  take  away  the  life 
 of  their  child  5  but  alas!  that  is  mercy  and 
 tendernefsj  compared  to  this  of  negled:ing 
 his  Education  ;  for  by  that  he  ruins  his  foul, 
 makes  him  miferable  eternally;  and,  God 
 knows,  multitudes  of  fuch  cruel  Parents  there 
 are  in  the  world,  that  thus  give  up  their  chil- 
 dren to  be  poffefied  by  the  Devil,  for  want  of 
 an  early  acquainting  them  with  the  ways  of 
 Qod  :  Nay,  indeed,  how  few  there  ape  thac 
 X  2  do 
 
3o8  ticlje  tBI^Qlz  50ut^  of  S^an. 
 
 jMintjnp  do  confcionably  perform  this  Duty,    is  too 
 ^^^^-   apparent  by  the  ftrange  rudenefs  and   igno- 
 rance that  is   generally  among  youth  ;  the 
 children  of  thole,   who  call  themfelves  Chri- 
 flians,   being  frequently  as  ignorant  of  God 
 and  Chrift,    as  the  mereft  Heathens.     But 
 whoever  they  are  that  thus  negled:  this  great 
 Duty,  let  them  know,  that  it  is  not  only  a 
 fearful  milery  they  bring  upon  their  poor 
 children,  but  alfo  a  horrible  guilt  upon  them- 
 felves:  For,  as  God  fays  to  the  carelefs  watch- 
 man, Ezek.  111.  1 8.  That  tf  any  foul  pen' fb  by 
 his  negligence,  that  foul  fhall  be  required  at 
 hi^handi:  So  furely  will  it  fare  with  all  Parents, 
 who  have  this  office  of  watchmen  entrufted 
 to  them  by  God  over  their  own  Children, 
 A  fecond  part  of  Education  is  the  bringing 
 them/Up  to  fome  imployment,  bufying  them 
 in  fome  honeft  exercife,  whereby  they  may 
 avoid  that  great  fnare  of  the  Devil,  idlenefs  ; 
 and  alfo  be  taught  fome  ufeful  art  or  trade, 
 whereby,  when  they  come  to  age,  they  may 
 become  profitable  to  the  commonvvealth,  and 
 able  to  get  an  honeft  living  to  themfelves. 
 Means  to-       19.  To  this  great  Duty  of  educating   of 
 'wards  /^^ Children  there  is  required,  as  Means,    firfl, 
 ^^2^'^y'''"  encouragement ;    fecondly,   corre<ftion.     En- 
 dren.        couragement  is  finl  to  be  tried;   we  lliould 
 endeavour  to   make  Cliildren  in   love  with 
 Duty,  by  ofiering  them  rewards  and   invita- 
 tions;  and  whenever  they  do  well,  take  no- 
 tice of  it,  and  encourage  them  to  go  on.     It 
 
 is 
 
Parents  Duty  to  Children.  309 
 
 is  an  ill  courfe  fome  Parents  hold,  who  think.^^n^(111  ; 
 they  muft  never  appear  to  their  children  but  -^^  v  . 
 with  a  face  of  fowernefs  and  aufterity.     This 
 feems  to  be  that  which  St.  Paul  forewarns. 
 Parents  of,  when  he  h'ldi^  fathers  not  to  pro^ 
 <uoke  their  children  to  wrath^  Col.  iii.  21.     To 
 be  as  har(h  and  unkind  ta  them,   when  they 
 do  well,  as  if  they  do  ill,  is  the  way  to  pro- 
 voke them :    And  then  the  Apoftle  tells  us, 
 in  the  fame  verfe,  what  will  be  the  ifllie  of  it ; 
 they  will  be  difcouraged,    they  will  have  no 
 heart  to  go  on  in  any  good  courfe,  when  the 
 Parent  affords   them  no  countenance.     The 
 fecond  Means  is  correction  >  and  this  becomes 
 feafonable  when  the  former  will  do  no  good. 
 When  all  fair  Means,  Perfuafions,  and  Encou^ 
 ragements  prevail  nor,  then  there  is  a  necef- 
 fity  of  ufing  lliarper;  and  let  that  be  firft  tried 
 in  words,,  i   mean,    not  by  railing  and  foul 
 language,   but  in  fober,   yet   iharp  reproof: 
 But  if  that  fail  too,   then  proceed  to  blows. 
 And  in  this  cafe,   as  Solomon  faith.    He  that 
 fpareth  his  rod,  hateth  his  Jbn,    Prov.  xiii.  24. 
 'Tis  a  cruel  fondnefs,    that   to  fpare  a.  few 
 ilripes  at  prefent,  will  adventure  him  to  thofe 
 fad  mifchiefs,    which   commonly    befal    the 
 child  that  is  left  to  himfelf     But  then,  this 
 corre<flion  mud  be  given  in  fuch  a  mann.er, 
 as  may  be  likely  to  do  good :  To  which  ^uf- 
 pofe,  it  mufi;  firll  be  given  timely ;  tlie  cii^d 
 muft  not  be  faffered  to  run  on  in  any  ill,  till 
 it  hath  got  a  habit,  and  a  ftubbornnefs  coq. 
 X  3  This 
 
3'o '^?  si^tiolg  Btu^  Of  g^an. 
 
 ^ntiaii  Tphis  is  a  great  error  in  many  Parents  ;  they 
 -AiV.  yyjji  ]g[  their  children  alone  for  divers  years, 
 to  do  what  they  lift,  permit  them  to  lye,  to 
 f^eal,  without  ever  fo  much  as  rebuking 
 them ;  nay,  perhaps,  pleafe  themfelves  to  fee 
 the  witty  ihifcs  of  the  child,  and  think  it  mat- 
 ters not  what  they  do  while  they  are  little. 
 But  alas !  all  that  while  the  vice  gets  root, 
 and  that  many  times  fo  deep  an  one,  that  all 
 they  can  do  afterward?,  whether  by  words  or 
 blows,  can  never  pluck  it  up.  Secondly, 
 Corredlion  muft  be  moderate,  not  exceeding 
 the  quality  of  the  fault,  nor  the  tendernefs 
 of  the  child.  Thirdly,  It  muft  not  be  given 
 in  rage ;  if  it  be,  it  will  not  only  be  in  dan- 
 ger of  being  immoderate,  but  it  will  lofe  its 
 effects  upon  the  child,  who  will  think  he  is 
 corrected,  not  becaufe  he  has  done  a  fault, 
 but  becaufe  his  Parent  is  angry  ;  and  fo  wilt 
 rather  blame  the  Parent  than  himfelf :  Where- 
 as, on  the  contrary,  care  fhould  be  taken  to 
 make  the  child  as  fenfible  of  the  fault,  as  of 
 the  fmart,  without  which  he  will  never  be 
 throughly  amended. 
 
 ^heParcnt     20.  Thirdly,  After  children  are  grown  up, 
 
 *l^erthdr  ^"^  ^^^  P^^  ^^^  ^§^  °^'  cducation,  there  are 
 
 Seuis,e'ven'^^i  Other  officcs  for  the  Parent  to  perform  to 
 
 nvhenthey  (hem  ;  the  Parent  is  ftill  to  watch  over  them, 
 
 ^^'^'^'^'''^in'.refpedt  of  their  Souls,  to  obferve  how  they 
 
 pr^dtife  thofe  precepts  which  ^re  given  them 
 
 m  their  education,  and  accordfngly  to  exhort, 
 
 encourage,  or  reprove,  as  they  find  occaiion. 
 
 21.  So 
 
Parents  Duty  to  Children.  3  1 1 
 
 2  1.  So  alfo  for  their  outward  eftate,    they^'^i"^^? 
 are  to  put  them  into  fome  courfe  of  living  in  -^^^ . 
 the  world.     If  God   have  blefled  the  Parent ro/row^^ 
 with  wealth,  according  to  what  he  hath,  he/"'"/^^"'" 
 mull:  diftribute  to  his  children  ;  remembring,  ^^-I'J^" 
 that  lince  he  was  the  inllrumenc  of  bringing 
 them  into  the  world,  he  is,  according  to  his 
 ability,  to  provide  for  their  comfortable  li- 
 ving in  it :    They  are  therefore  to  be  looked 
 on  as  very  unnatural  Parents,   who,   fo  they 
 may  have  enough  to  fpend  in  their  own  riots 
 and  excefs,  care  not  what  becomes  of  their 
 children,  never  think  of  providing  for  them. 
 Another  fault  is  ufual  among  Parents  in  this 
 bufinefs ;    they   defer  all   the  provifions  for 
 them,  till  themfelves  be  dead  J  heap  up,  per- 
 haps,   great   matters  for  them  againft  that 
 time,  but  in  the  mean  time  afford  them  not 
 fuch  a  competency  as  may  enable  them   to 
 live  in  the  world.     There  are  feveral  mif- 
 chiefs  come  from  this :  Firft,  it  lefTens  the 
 child's  affection  to  his  Parent ;    nay,  fome- 
 times  it  proceeds  fo  far,  as  to  make  him  wi{h 
 his  death  ;    which,  though  it  be  fuch  a  fault 
 as  no  temptation  can  excufe  in  a  child,   yec 
 'tis  alfo  a  great  fault  in  a  Parent  to  give  thac 
 temptation.    Secondly,  It  puts  the  child  upon 
 {hifts  and  tricks,  many  times  difhoneft  ones, 
 to  fupply  his  neceffities :    This  is,   I  doubt 
 not,    a  common  effed  of  it.     The  hardnefs 
 of  Parents  has  often  put  Men  upon  very  un- 
 lawful courfes,  which,   when  they  are  once 
 X  4  ac- 
 
312  cl^giB^ole^tttt  of  J®an. 
 
 ;|)untifl5  acquainted  with,   perhaps  they  never  leave, 
 X^^'  thouo;h  the  firft  occafion  ceafe:  And  therefore 
 Parents  ought  to  beware  how  they  run  them 
 upon  thofe  hazards.    Befides,  the  Parent  lofes 
 that  contentment  which  he  might  have  in 
 feeing    his    children   live    prolperoufly   and 
 comfortably,  which  none  but  an  arrant  earth- 
 worm would  exchange  for  the  vain  imaginary 
 pleafure  of  having  money  in  his  cheft.     But 
 in   this  bufmefs   of  providing  for  children, 
 tberd  is  yet  another  thing  to  be  heeded,  and 
 that  is,  that  the  Parent  get  that  wealth  ho- 
 neflly,  which  he  makes  their  portion  ;    clfe 
 "tis  very  far  from  being  a  provifion.     There 
 is  fuch  a  curfe  goes  along  with  an  ill  gotten 
 eflate,  that  he  that  leaves  fuch  a  one  to  his 
 child,  doth  but  cheat  and  deceive  him,  makes 
 him  believe  he  has  left  him  wealth,  but  has 
 withal  put  fuch  a  canker  in  the  bawels  of  it, 
 that  is  fure  to  eat  it  out.     This  is  fo  common 
 an  obfervation,  that  I  need  fay  nothing  to 
 confirm  the  truth  of  it:  Would  God  it  were 
 as  generally  laid  to  heart,  as  it  feems  ,ta  be 
 generally  taken  notice  of.     Then  furely  Pa- 
 rents would  not  account  it  a  reafonable  mo- 
 tive to  unjuft  dealing,   that  they  may  thereby 
 provide  for  their  children  ;    for  this  is  not  a 
 way  of  providing    for  them  :    Nay,  'tis  the 
 way  to   fpoil  them   of  whatever  they  have 
 lawfully  gathered  for  them;   the  leaft  mite  of 
 unlawful  gain  being  of  the  nature  of  leaven, 
 which  fowers  the  whole  lump,  bringing  down 
 
 curfeg 
 
Parents  Duty  to  Children.  313 
 
 curfes  upon  all  a  man  pofleffeth.  Let  all  Pa-^»ntifl); 
 rents  therefore  fatisfy  themfelves  with  fuch  XIV. 
 provifions  for  their  children,  as  God  {hall  en- 
 able them  honeftly  to  make  j  affuring  them- 
 felves, how  little  focver  it  be,  'tis  a  better 
 portion  than  the  greateft  wealth  unjuftly  got- 
 ten ;  according  to  that  of  Solomo?2j  Prov.  xvi.  8. 
 Better  is  a  little  with  right eoufnefs,  than  great 
 revenues  without  right. 
 
 22.  A  fourth  thing  the  Parent  owes  to  theTogi've 
 child  is  good  example.     He  is  not  only  to  fet^'^'^J'?}^ 
 him  rules  of  virtue  and  godlinefs,  but  he  muft 
 himfelf  give  him  a  pattern  in  his  own  prac- 
 tice.    We  fee  the  force  of  Example  is  infi- 
 nitely beyond  that  of  Precept,  efpecially  where 
 the  perfon  is  one  to  whom  we  bear  a  reve- 
 rence,  or  with  whom  we  have  a  continual 
 converfarion ;  both  which  ufually  meet  in  a 
 Parent.     It  is  therefore  a  moft  neceflary  care 
 in  all  Parents  to  behave  themfelves  fo  before 
 their  children,  that  their  Example  may  be 
 a  means  of  winning  them  to  virtue.     But, 
 alas !  this  age  aftords  little  of  this  care;  nay, 
 fo  far  'tis  from  it,  that  there  are  none  more 
 frequently  the  inilruments  of  corrupting  chii-  ' 
 dren,  than  their  own  Parents.     And  indeed, 
 how  can  it  be  otherwife  }     While  men  give 
 themfelves  liberty  to  all  wickednef?,   'tis  not 
 to  be  hoped,  but  that  the  children,    which 
 obferve  it,    will  imitate  it ;    the  child  that 
 feeth  his  father  drunk,    will  furely  think  he 
 may  be  fo  too,  as  well  as  his  father.     So  he 
 2  that 
 
;&untja)i  that  hears  him  fwear,  will  do  the  like  ;   and 
 XIV.   {o  for  all  other  vices :    And  if  any  Parent, 
 that  is  thus  wicked  himfelf,   {hould  happen 
 to  have  (o  much  more  care  of  his  child's  foul 
 than  his  own,   as  to  forbid  him  the  things 
 which  himfelf  pradifes,  or  corredt  him  for 
 the  doing  themj   'tis  certain  the  child  will 
 account  this  a  great  injuftice  in  his  father,  to 
 puniQi  him  for  that  which   himfelf  freely 
 does ;  and  fo  he  is  never  likely  to  be  wrought 
 upon  by  it.     This  Confideration  lays  a  moft 
 flridl  tye  upon  all  Parents  to  live  Chriftianly; 
 for  otherwife  they  do  not  only  hazard  their 
 own  fouls,  but  thofe  of  their  children  alfo, 
 and  as  it  were  purchafe  an  eftate  of  inheri- 
 tance in  Hell, 
 Tohiefs         23.  A  fifth  Duty  of  Parents  isbleffing  their 
 ^'''^*       children  :  The  way  of  doing  that  is  double ; 
 firfl,  by  their  prayer ;  they  are  by  daily  and 
 earneft  prayers  to  commend  them  to  God's 
 protection  and  blefling,  both  for  their  fpiri- 
 tual  and  temporal  eftate :  And,  fecondly,  by 
 their  piety ;  they  are  to  be  fuch  perfons  them- 
 felves,  as  that  a  blelTn^g   may  defcend  fron:> 
 them  upon  their  pofterity.    This  is  often  pro- 
 mifed  in  Scripture  to  godly  men,    that  theii;^ 
 Jeedfiall  be  bleffed:  Thus  in  the  fecond  Con^- 
 jmandment  God  promifes  to  JJjew  mercy  to  the 
 ihoujandtb  generation  of  them  that  love  him^ 
 and  keep  his  commandments.     And  it  is  very 
 obfervabie   in   the  Jews,   that  though  they 
 were  a  Jiiff-necked  generation^  and  had  very 
 
Parents  Duty  to  Children.  315 
 
 grievoufly  provoked  God,  yet  the  godlinefs..i)unDan 
 of  their  fore-fathers,  Abraham^  IfaaCy  and  XI V. 
 Jacob,  did  many  times  move  God  to  fave 
 them  from  deftrudtion.  On  the  other  lide 
 we  fee,  that  even  good  Men  have  fared  the 
 worfe  for  the  iniquities  of  their  fathers :  Thus 
 when  Jofiah  had  deftroyed  idolatry,  reftored 
 God's  fervice,  and  done  good  beyond  all  the 
 kings  that  were  before  him  ;  yet  there  was 
 an  old  arrear  of  Manajfeh  his  grandfather, 
 which  all  this  piety  of  his  would  not  bloc 
 cur,  but  he  refolves  to  caji  Judah  aljb  out  of 
 bisfght ;  as  you  may  read  at  large,  2  Kings, 
 chap,  xxiii.  If  therefore  Parents  have  any 
 bowels,  any  kindnefs  towards  their  children, 
 any  real  defire  of  their  profperity,  let  them 
 take  care,  by  their  own  godly  life,  to  entail 
 a  bleffing  upon  them. 
 
 24.  Sixthly,  Parents  muft  take  heed  i\mxTogivi 
 they  ufe  their  power  over  their  children  with 7  ""T"/^' 
 equity  and  moderation,   not  to  opprels  themcow- 
 with  unreafonable  Commands,   only  to  exer- '•««««'• 
 cife  their  own  authority  j  but  in  all  things  of 
 weight  to  confider  the  real  good  of  their  chil- 
 dren,  and  to   prefs  them  to  nothing  which 
 may  not  confift    with   that.     This  is  a  rule 
 whereof  Parents  may  often  have  ufe,  but  in 
 none  greater  than  in  the  bufinefs  of  marrying 
 their  children,  wherein  many  that  otherwife 
 are  good  Parents,  have  been  to  blame;  when 
 out  of  an  eagernefs  of  beftowing  them  weal- 
 thily,   they    force   them   to    marry   utterly 
 
 againft 
 
3 1 6  ^]^c  i^i^ole  3aut^  of  a^atr^ 
 
 ^unDay  againft  their  own  inclinations,  which  is  a 
 XIV.  great  tyranny,  and  that  which  frequently  be- 
 trays them  to  a  multitude  of  Mifchiefs,  fuch 
 as  all  the  wealth  in  the  world  cannot  repair. 
 There  are  two  things  which  Parents  ought 
 efpecially  to  confider  in  the  matching  their 
 children i  the  firft,  how  they  may  live  Chri- 
 flianlyj  and,  to  that  purpofe^  to  choofe  a 
 virtu6us  and  pious  perfon  to  link  them  with. 
 The  fecond  is,  how  they  may  live  chearfully 
 and  comfortably  in  this  world  ;  and  to  that 
 end,  though  a  competency  of  eftate  may  be 
 necelTary  to  be  regarded,  yet  furely  abun- 
 dance.is  no  way  requifite,  and  therefore  that 
 fhould  not  be  too  vehemently  fought  after. 
 That  which  much  more  tends  to  the  hap- 
 pinefs  of  that  ftate,  is  the  mutual  kindnefs 
 and  liking  of  the  parties ;  without  which 
 Marriage  is,  of  all  other,  the  moll  uncom- 
 fortable condition  :  and  therefore  no  Parent 
 ought  to  thruft  a  child  into  it.  I  have  now 
 done  with  the  firfl:  fort  of  Relation,  that  of 
 a  Parent. 
 
 SUNDAY 
 
Dues  to  Brethren.  317 
 
 S  U  N  D  A  Y    XV.  XV. 
 
 Of  Duty  to  our  Brethren  and  Relations^  Huf- 
 bandy  Wife,  Friends,  Majlers,  Servants. 
 
 Sedl.i.  f   B   '^HE  fecond  fort  of  Relation  is-£>«^^  /« 
 ■        that  of  a  Brother.     Now  Bro-^''^'''^''^^^' 
 
 X 
 
 therhood  may  be  two-fold, 
 either  natural,  or  fpiritual :  The  former 
 may  in  the  largeft  extent  contain  under  it  all 
 mankind,  all  that  partake  of  the  fame  na- 
 ture: But  J  fhall  not  confider  it  io  in  this 
 place;  having  already  mentioned  thofe  ge- 
 neral duties,  which  belong  to  all  as  fuch. 
 1  now  fpeak  of  that  natural  Brotherhood  chat-^'*^*^^^- 
 is  between  thofe  that  are  the  children  of  the 
 fame  immediate  parent :  and  the  duty  of  thefe 
 is  to  have  united  hearts  and  affetftions.  This 
 nature  points  out  to  them  ;  they  partaking  in 
 a  more  efpecial  manner  of  each  other's  fub- 
 ftance,  and  therefore  ought  to  have  the  great- 
 eft  tendernefs  and  kindnefs  each  to  other. 
 Thus  we  fee  ^<^r^/'^/7;. makes  it  an  argument, 
 why  there  (liould  be  ?jo  contention  between  him 
 and  Lot,  bccaufe  they  were  Brethren^  Gen. 
 xiii.  8.  And  though  by  Brethren  there  is 
 meant  only  coufins,  yet  that  helps  the  more 
 ftrongly  to  conclude,  that  this  nearer  rela- 
 tion is  in  reafon  to  be  a  greater  bar  to  ftrife; 
 as  alfo  that  this  kindnefs  is  in  fome  degree  to 
 be  extended  to  all  that  have  any  nearnefs  of 
 blood  to  us. 
 
 2.  This 
 
3i8 ci^e  miyolt  TUfiity  of  #anV 
 
 ^unDap       2.  This  Kindnefs  and  Love  between  Bre- 
 X^*     thren   and  Sifters  ought  to  be  very  firmly 
 y;,^  iv>-   grounded  in  their  hearts  j  if  it  be  not,  they 
 <eJptyof   will  be  of  all  others  in  moft  danger  of  dif- 
 ^on  Sr^-^S'"^^^"?  •  ^°^  ^^  continual  convcrfarion  that 
 ibren.      is  among  them,   whilft  they  are  at  home  in 
 their  father's  houfe,  will  be  apt  to  minifter 
 fome  occafion  of  jar.     Belides,   the  equality 
 that  is  among  them  in  refped:  of  birth,  often 
 makes  them  inclinable  to  envy  each  other, 
 when  one  is  in  any  refpeft  advanced  above 
 the  other.     Thus  we  fee  Jofeph\  Brethren 
 envied  him,  becaufe  he  had  moft  of  his  fa- 
 ther's love;  2LX\di Rachel  tnv'i&di  her  {ider Leab^ 
 becaufe  (he  was  fruitful.     Therefore  for  the 
 preventing  of  fuch  temptations,   let  all  who 
 have  Brethren  and  Sifters,  pofTefs  their  mind 
 with  a  great  and  real  kindnefs  to  them,  look 
 on  them  as  parts  of  themfelves,  and  then  they 
 will  never  think  fit  either  to  quarrel  with 
 them,  or  to  envy  them  any  advantage,   any 
 more  than  one  part  of  the  body  does  another 
 of  the  fame  body,  but  will  ftrive  to  advance 
 and  help  forward  the  good  of  each  other. 
 Spiritual       2,.  The  fecond  kind  of  Brotherhood  is  fpi- 
 lof/f^'    ^^^"^^  •   That  contains  all  thofc  who  profefs 
 the  fame  faith  with  us.     The  church  in  our 
 baptifm  becomes  a  mother  to  each  baptized 
 perfon  j   and  then  furely  they  that  have  the 
 relation  of  children  to  her,    muft  have  alfo 
 the  relation  of  Brethren  to  each  other.     And 
 to  this  fore  of  Brethren  alfo  we  owe  a  great 
 
 deal 
 
Dues  to  Brethren.  3  ip 
 
 I  .11.  I    1    - 1  ,         — -^ 
 
 deal  of  tendernefs  and  afFedtion ;  the  fpiritual  ^unba^ 
 bond  of  religion  fliould,  of  all  others,  the  ^^» 
 moft  clofely  unite  our  hearts.  This  is  the 
 Brotherhood  which  St.  Peter  exhorts  us  to 
 love,  I  Pet.  ii.  17.  And  to  it  we  are  in  an 
 efpecial  manner  bound  to  do  all  good  offices. 
 Do  good^  faith  the  Apoftle,  to  all^  but  efpe* 
 daily  unto  them  who  are  of  the  houfl)oId  of  faith  ^ 
 Gal.  vi.  10.  Our  compaffions  are  to  be  moft; 
 melting  towards  them,  of  all  others,  in  all 
 their  needs.  Chrift  tells  us,  That  whofoever 
 gives  but  a  cup  of  cold  water  to  any  in  the 
 name  of  a  Dijciple^  Jhall  not  lofe  his  reward^ 
 Matt.  X.  42.  From  whence  we  may  affiirc 
 our  felves,  that  this  peculiar  love  toChriftians 
 as  Chriftians,  is  very  acceptable  in  his  fight. 
 
 -4.  Several  Duties  there  are  required  of  us  0«r  D.v^p 
 to  thefe  Brethren :  One  principal  is  the  hold-'^  ^'°^'^ 
 ing  Communion  with  them ;  and  that  firft  y!^  nhn nf^itb 
 dodrine.     We  are  conftantly  to  continue  i^thefe  Brs'^ 
 the  belief  and  profeffion  of  all  thofe  neceflary ''•'''^"* 
 truths,  by  which  we  may  be  marked  out  as 
 followers  and  difciples  of  Chrift.     This  is 
 that  faith  which  St.  fude  fpeaks  of,  which 
 was  once  delivered  to  the  faints^  Jude  iii.     By 
 keeping  whereof  we  continue  ftill  united  to 
 this  fpiritual  Brotherhood,  in  refpe(5l  of  pro- 
 feffion ;  which  we  muft  conftantly  do,  what 
 ftorms  and  perfecutions  foever  attend  it,   ac- 
 cording to  the  exhortation   of  the  Apoftle, 
 Heb.  X.  23.  het  us  hold  f aft  the  profejjion  of 
 our  faith  without  wavering.     Second lyi   we 
 I  ar3 
 
320  ^"^t  mi^oU  ^nty  of  ^m* 
 
 Yunnan  are  alfo,  as  opportunity  ferves,    to  commu- 
 ^^'    nicate  with   them  in  all  holy  offices.     We 
 muft  be  diligent  in  frequenting  theaflemblies 
 of  the  Saints,  which  is  as  it  were  the  badge 
 of  our  profeffion :  And  therefore  he  that  wil- 
 lingly withdraws  himfelf  from  thefe,    gives 
 ground  to  fufpedl  he  will  be  apt  to  renounce 
 the  other  alfo.     But  thefe  parts  of  Commu- 
 •nion  we  find  ftrid:ly  maintained  by  the  firft 
 Christians,  ^^s  ii.  42.  Ti}ey  continued Jiedfajily 
 .    in  the  Apoftles  doSirine  and  fellowJJAp^  and  iti 
 breaking  of  breads  and  in  prayers.     They  con- 
 tinued, and  that  fledfaftly ;    they  were  not 
 frighted  from  it  by  any  perfecutions,  though 
 that  were  a  time  wherein  they  were  tried  with 
 the  fharpeft  fufFerings;  which  may  teach  us, 
 that  it  is  not  the  danger  that  attends  this  Duty 
 can  acquit  us  of  it. 
 Tohear        ^.  Sccondly,  We  are  to  bear  with  the  In- 
 rwit  ^/"'f^fmities  of  our  Chriftian  Brethren  ;  accord- 
 ties.         ing   10  the  advice  of  St.  Faul^  Rom.  xv.  i. 
 We  that  are  Jirong  ought  to  bear  the  Infirmi- 
 ties of  the  weak.     If  one  that  holds  all  necef- 
 fary  Chriftian  truths,[happen  yet  to  be  in  fome 
 error,    we  are  not- for  this  either  to  forfake 
 his  Communion,  or  defpife  his  perfon.     This 
 St.  Paul  teaches  us  in  the  cafe  of  that  weak 
 Brother,  who  by  error  made  a  caufiefs  fcruple 
 about  meatSy  Rom.  xiv.     Where  he  bids  the 
 ftronger  Chriftians,  that  is,  thofe  who  being 
 better  inftrudted,  difcerned  him  to  be  in  an 
 error,  yet  to  receive  him  neverthelefs,  and 
 
 not 
 
Dues  to  Brethren.  ^21 
 
 not  CO  defpife  him  j   as  on  the  other  fide,  he.^unDaji 
 bids  that  weak  one  not  to  judge  the  ftronger.  -^V. 
 The   lefler  differences   in   opinion   muft  be 
 born  with  on  both  fides,  and  muft  not  in  the 
 lead:   abate   our  brotherly   Charity   towards 
 each  other. 
 
 6.  Thirdly,  We  are  to  endeavour  the  x^-Toreftor* ^ 
 ftoring  of  any  fallen  brother,  that  is,  to  bring ^^f'  '^f^'^ 
 him  to  repentance,  after  he  hath  fallen  incor  ^  ^' 
 any  Sin.     Thus  St.  Faul  commands  the  Ga^ 
 latians,  that  they  (liould  rejiorehim  that  was 
 overtaken  in  a  faulty    conjidering  them/elves^ 
 
 leji  they  were  aljb  tempted.  We  are  not  to 
 look  on  him  as  a  caft-away,  to  give  him  over 
 as  utterly  defperate  j  neither  are  we  to  tri- 
 umph over  him,  in  refped:  of  our  own  inno- 
 cence, like  the  proud  Pharijee  over  the  poor 
 Publican,  hukexsm.  ii.  but  we  are  meekly 
 to  endeavour  his  recovery,  remembring  that 
 our  own  frailty  is  fuch,  that  we  are  not  fe- 
 cure  from  the  like  Falls. 
 
 7.  Fourthly,  We  are  to  have  a  fympathy7'tf^»i^4* 
 and  fellow-feeling  with  thefe  Brethren,  to  '^^'^l^^'^'^'^ 
 nearly  touched  with  whatfoever  befals  them, 
 either  as  they  are  confidered  in  fociety,  or  in 
 fingle  perfons.     In  fociety  firft,   and  fo  they 
 make  up  a  Church  \   and  that,    either  the 
 univerfal,  which  is  made  up  of  all  believers 
 throughout    the    world,    or  any    particular 
 Church,  which  is  made  up  of  all  the  belie- 
 vers in  that  particular  nation ;   And  what- 
 ever happens  to  cither  of  thefe,   either  the 
 
 Y  whole 
 
Jii  c^e^^olmntt  of  ^an. 
 
 ^linDflji  whole  Church  in  general,  or  any  fiich  fingle 
 X^'  part  of  it ;  efpecially  that  whereof  our  felves 
 are  members :  We  are  to  be  much  afFedled 
 and  moved  with  it,  to  rejoice  in  all  the  pro- 
 fperities,  and  to  mourn  and  bewail  all  the 
 breaches  and  defolations  thereof,  and  daily 
 and  earneftly  to  pray  with  David,  Pfal.Ii.  i8. 
 O  be  favourable  and  gracious  unto  Sion  ;  build 
 thou  the  walls  of  Jeruflilem !  and  that  efpe- 
 cially when  we  fee  her  in  diftrefs  and  perfe- 
 cution.  Whofoever  is  not  thus  touched  with 
 the  condition  of  the  Church,  is  not  to  be 
 looked  on  as  a  living  member  of  it:  For  as 
 in  the  natural  body  every  member  is  concern- 
 ed in  the  profperity  of  the  whole,  fo  certainly 
 'tis  here.  It  was  the  Obfervation  of  the  Pfal^ 
 inift^  that  God*s  fervants  think  upon  the  Jlones 
 of  Sion,  and  pity  to  Jee  her  in  the  duji^  Pfal. 
 cii,  14.  And  furely  all  his  iervants  are  ftill  of 
 the  fame  temper,  and  cannot  look  on  the 
 ruins  and  defolations  of  the  Church,  without 
 thegreateftforrowandlamentation.  Secondly, 
 We  are  to  have  this  fellow-feeling  with  our 
 Brethren  confidered  as  lingle  perfons.  We 
 are  to  account  our  felves  concerned  in  every 
 particular  Chriftian,  fo  as  to  partake  with  him 
 in  all  his  occafions,  either  of  joy  or  forrow. 
 Thus  the  Apoftle  exhorts,  Rom.^\\.  15.  Re- 
 joice 'with  them  that  do  rejoice^  and  weep  with 
 them  that  weep.  And  again,  i  Cor.  xii.  26. 
 under  the  fimilitude  of  the  natural  body  he 
 urges  this  duty,  Whether'  one  rnember  fuffer^ 
 
 all 
 
fVives  Duty.  32^ 
 
 all  the  members  fiiffer  with  it ;  or  one  m'-^iber  A>\inMv 
 be  honoured^  all  the  members  rejoice  "xith  it.  ^^ \ 
 All  thefe  feveral  effedis  of  love  we  owe  to 
 thefe  fpiritual  brethren.  And  this  iove  is 
 that  which  Chrlfl:  hath  made  the  badge  of  his 
 Difciples,  yo^«  xiii.  35;.  By  this pjall  all Mjn 
 know  that  ye  are  my  Difciples,  if  ye  have  love 
 one  to  another :  So  that  if  we  mean  not  to 
 caft  off  bifciplefliip  to  Chrift,  we  mufi  not 
 forfake  this  love  of  the  Brethren. 
 
 8.  The  third  relation  is  that  between  Huf-^^^^l/^ 
 band  and  Wife.  This  is  yet  much  nearer  than^^^^^/^ 
 either  of  the  former,  as  appears  by  that  x^xt^Obedicnce, 
 Ephef.v.  31.  v^  Man  [hall  leave  father  and 
 mother,  and  cleave  to  his  Wife,  and  they  two 
 fiall  be  oiie  jlepo.  Several  duties  there  are  ow- 
 ing from  one  of  thefe  perforis  to  the  other. 
 And  firfl,  for  the  Wife,  (he  owes  obedience. 
 This  is  commanded  by  the  ApoRle,  Col,  iii.  1 8. 
 Wives,  fubmit  your  [elves  unto  your  own  Huf- 
 bands,  as  it  is  Jit  in  the  Lord,  They  are  to 
 render  obedience  to  their  Hu{bands  in  the 
 Lord  J  that  is,  in  all  lawful  commands:  For 
 otherwife  'tis  here,  as  in  the  cafe  of  all  other 
 Superiors^  God  mull:  be  obeyed  rather  than 
 man  ;  and  the  Wife  mu(1:  not,  upon  her  Huf- 
 band's  command,  do  any  thing  which  is  for- 
 bidden by  God.  But  in  all  things,  which  do 
 not  crofs  fome  command  of  God's,  this  pre- 
 cept is  of  force,  and  will  ferve  to  L-ondemil 
 the  pcevifii  ftubbornncfs  of  many  Wives,  who 
 refift  the  lawful  commands  of  their  Hulbands, 
 Y  2  only 
 
324  €^1)0  u^ftole  But^  of  ^an. 
 
 ;§)untiaii  only  becaufe  they  are  impatient  of  this  duty 
 X^*     of  Ibbjediion,  which  God  hin:)felf  requires  of 
 them.     But  it  may  here  be  afked,  What  if 
 the  Hufband  command  fomething,  which  tho' 
 it  be  not  unlawful,  is  yet  very  inconvenient 
 and  imprudent,  mufl  the  Wife  fubmit  to  fuch 
 a  command  ?     To  this  I  anfwer,  that  it  will 
 be  no  difobedience  in  her,  but  duty,  calmly 
 and  mildly  to  fhew  him  the  inconveniences 
 thereof,  and  to  perfuade  him  to  retract  that 
 command:   But  in  cafe  fhe  cannot  win  him 
 to  it  by  fair  intreaties,  (he  mufl  neither  try 
 fharp  language,  nor  yet  finally  refufe  to  obey; 
 nothing  but  the  unlawfulnefs  of  the  com- 
 mand being  fufficient  warrant  for  that. 
 Tidehty.        g  Secondly,  The  Wife  owes  Fidelity  to  the 
 Hufband,  and  that  of  two  forts  j  Firft,  That  of 
 the  bed.  She  mufl  keep  her  felf  pure  and  chafle 
 from  all  flrange  imbraces  -,  and  therefore  mufl 
 not  fo  much  as  give  an  ear  to  any  that  would 
 allure  her,   but  with  t;he  greateft  abhorrence 
 rejedl  all  motions  of  that  forr,  and  never  give 
 any  man,  that  has  once  made  fuch  a  motion 
 to  her,  the  leafl  opportunity  to  make  a  fecond. 
 Secondly,  She  owes  him  likewife  Fidelity  in 
 the  managing  tbofe  worldly  affairs  he  com- 
 mits to  her  ;  file  mufl  order  them  fo,  as  may 
 be  mofl  to  her  Hufband's  advantage,  and  not 
 by  deceiving  and  cozening  of  him,  imploy 
 his  goods  to  fuch  ufes  as  he  allows  not  of. 
 l^,f,  10.  Thirdly,  She  owes  him  Love,  and  to- 
 
 -      gether  with  that,  all  friendlinefs  and  kindnefs 
 
 of 
 
Wives  Duty.  325  ' 
 
 of  converfation :  She  is'co  endeavour  to  bring <§unt)aji 
 him  as  much  affiftance  and  comfort  of  life,  ^^ * 
 as  is  poffible,  that  fo  ftie  may  anfwer  that 
 fpecial  end  of  the  woman's  creation,  the  be- 
 ing a  Help  to  her  Husband^  Gen.  ii.  13.  And 
 this  in  all  conditions,  whether  health  or  fick- 
 nefs,  wealth  or  poverty,  wharfoever  eftatc 
 God  by  his  providence  (hall  caft  him  into., 
 {he  mud  be  as  much  of  comfort  and  fupport 
 to  him  as  fhe  can.  To  this,  all  fullennefs 
 and  harflinefs,  all  brawling  and  unquietnefs, 
 is  diredly  contrary  j  for  that  makes  the  Wife 
 the  burden  and  plague  of  the  Man,  inftead  of 
 a  help  and  comfort :  And  fure,  if  it  be  a  fault 
 to  behave  one's  felf  fo  to  any  perfon,  as  hath 
 already  been  {hewed,  how  great  muft  it  be 
 10  do  fo  to  him,  to  whom  the  greateft  kind- 
 nefs  and  affed:ion  is  owing  ? 
 
 1 1.  Nor  let  fuchWives  think  that  any  faultsr>^^  Fauh^ 
 or  provocations  of  the  Hu{band  can  juftifys^^'^^-'^"/ 
 their  frowardnefs ;   for  they  will  not,  either  '^•^„'^^' 
 in  refpedt  of  religion  or  difcrction.     Not  lufrom theft. 
 religion  j  for  where  God  has  abfolutelycom--^"''"* 
 manded  a  duty  to  be  paid,  'tis  not  any  un- 
 worthinefs  of  the  perfon  can  excufe  from  it; 
 nor  in  difcretion,  for  the  worfe  a  Hufband  is, 
 the  more  need  there  is  for  the  Wife  to  carry 
 her  felf  with  that  gentlenefs  and  fweetnefs, 
 that  may  be  moft  likely  to  win  him.     This  is 
 the  advice  St.P^/^r  gave  the  Wivesof  his  time, 
 I  Pet.  iii.  I.  Likewife,  ye  JViveSy  he  in  fubjeBion 
 to  your  own  Husbands ;   that  if  any  obey  not  the 
 Y  3  laord.^ 
 
:^26 cue  a^iiole  IBut^  ot  igU^an. 
 
 ^unfan  iDord^  they  alj'o  may  uoithout  the  word  be  won 
 h  ^'^^  converfatiGu  of  the  Wives.  It  fe^ms,  the 
 good  behaviour  of  the  Wives  was  thought  a 
 powerful  ri:.ear,s  to  win  men  from  Heathen iim 
 TO  Chriftianity ;  and  fure  it  might  now-a-days 
 have  fome  good  effev^s,  if  women  would 
 have  but  the  patience  to  try  it ;  at  the  leaft 
 'twould  have  this,  that  it  would  keep  fome 
 tolerable  quiet  in  families  :  Whereas,  on  the 
 other  fide,  the  ill  fruits,  of  the  Wives  unquiet- 
 iiefs  are  fo  notorious,  tl^at  there  are  few  neigh- 
 bourhoods but  can  give  fome  inftance  or  it. 
 How  many  Men  are  there,  that,  to  avoid  the 
 noife  of  a  froward  Wife,  have  fallen  to  coni- 
 pany-keeping,  and  by  that  to  drunkennefs, 
 poverty,  and  a  multitude  of  mifchiefs?  Let 
 all  Wives  therefore  beware  of  admiiiiftring 
 that  temptation:  But  whenever  there  hap- 
 pens ^ny  thing,  which  in  kindnefs  to  her 
 JIufband  ihe  is  to  admonifn  him  of,  let  it  Be 
 >vi[h  that  foftnefs  and  mildnefs,  that  it  may 
 appear  'tis  loye,  aqd  not  anger,  that  makes 
 her  fpeajv. 
 The  Huf-  12.  There  are  alfo  on  the  Hufband's  part 
 ^''''/ r^S^feveral  Duties.    There  is,  Firft,  Lovej  which 
 
 io  the  I'm  ii£  *  *  ,      * 
 
 l'jr.'e.  St.  Fatil  requires  to  be  very  tender  and  corn- 
 pa  (fionare  towards  the  Wife,  as  appears  by 
 the  fimilitude^  he  yfeth  in  that  matter,  Eph.  v. 
 The  one,  that  ox  the  Love  a  Man  bears  to  his 
 j^a^ural  body;  A''^  man^  faith  he,  "um  29.  ever 
 yet  hated  his  ownjlejh^  but  ?iouriJJ:eth  andche- 
 rijheth  it.  The  other  Love  is  that  Chrift  bears 
 
 to 
 
Husbands  Duty.  327 
 
 to  his  Church,  which  is  far  grearer,  ver.  25.^unDap 
 both  which  he  fets  as  patterns  of  this  Love  of  ^^» 
 Hufbands  towards  their  Wives.  This  utterly 
 forbids  all  harflinefs  and  roughnefs  to  them: 
 Men  are  to  ufe  them  as  parts  of  themfelves, 
 to  love  them  as  their  own  bodies, /and  there- 
 fore to  do  nothing  that  may  be  hurtful  and 
 grievous  to  them,  no  more  than  they  would 
 cut  and  gafh  their  own  flefli.  Let  thofe  Huf- 
 bands that  tyrannize  over  their  Wives,  that 
 fcarce  ufe  them  like  human  creatures,  confider 
 whether  that  be  to  love  them  as  their  own 
 bodies. 
 
 13.  A  fecond  Duty  of  the  Hufband  is  Faith- F^/V/ya/- 
 fulnefs  to  the  bed.     This  is  by  God  as  well*''-^- 
 required  of  the  Hufband  as  the  Wife.     And 
 
 tho'  the  world  do  feem  to  look  on  the  breach 
 of  this  Duty  with  lefs  abhorrence  in  the  Huf- 
 band; yetfure,  before  that  jull  Judge,  the  of- 
 fence will  appear  no  lefs  on  the  Man's  fide, 
 than  the  Woman's.  This  is  certain,  'tis  in  both 
 a  breach  of  the  vow  made  to  each  other  at 
 their  marriage;  and  (o^  befides  the  unciean- 
 nefs,  a  downright  perjury:  And  thofe  differen- 
 ces in  the  cafe,  which  feem  to  caft  the  ibale, 
 are  rather  in  refpedl  of  civil  and  worldly  con- 
 fideration,  than  merely  of  the  fin. 
 
 14.  A  third  Duty  of  the  Hufband  is  to.Maitu- 
 maintain  and  provide  for  the  Wife.     He  is-^^^'- 
 to  let  her  partake  with  him  in  thofe  outward 
 good  things  wherewith  God  hath  bleifed  him, 
 
 and  neither  by  niggardlinefs  debar  hes^  of  what 
 7  4  is 
 
328 ci^e  m^ftofe  ^ntt  of  flgan. 
 
 ;|>unDaji  is  fit  for  her,  nor  yet  by  unthriftinefs  fo  wafte 
 XV.    jjis  goods,  that  he  fhall  become  unable  to 
 fupport  her.     This  is  certainly  the  Duty  of 
 the  Hufband,  who  being,  as  hath  been  faid, 
 to  account  his  Wife  as  a  part  of  his  own  body, 
 mufl  have  the  very  fame  care  to  fuftaln  her, 
 that  he  hath  for  himfelf.     Yet  this  is  not  fo 
 to  be  underftood,  as  to  excufe  the  Wife  from 
 her  part  of  labour  and  induftry,  when  that  is 
 requifue;  it  being  unre'cfonable  the  Hufband 
 fhculd  roil  to  maintain  the  Wife  in  idlenefs. 
 htfir^a'^^        3f.  Fourthly,  The  Kuiband  is  to  inflrudl 
 **■  the  Wife   in  the  things  which  concern   her 
 
 eternal  welfare,  if  flje  be  ignorant  of  them. 
 Thus  St.  Taul  bids  the  V/i'ves  learn  of  their 
 Husbands  at  bome^  i  Cor.  xiv.  35.  which  fup- 
 pofes,  that  the  Hufband  is  to  teach  her.     In- 
 deed it  belongs  to  every  mafter  of  a  family 
 to  endeavour,    that  all  under  his  charge  be 
 taught  all  neceffary  things  of  this  kind  ;   and 
 then  fure  more  efpccially  his  Wife,  who  is  fo 
 much  nearer  to  him  than  all  the  reft.     This 
 iliould  make  men  careful  to  get  knov/ledge 
 themfelves,  that  fo  they  may  be  able  to  per- 
 form this  Duty  they  owe  to  others. 
 jiujbanii       16.  Laftly,  Hufbands  and  Wives  are  mu- 
 cti^ Wives i\i2\\y  to  pray  for  each  other,  to  beg  all  blef- 
 7o"ptay'/or^^^t>^  ffom  God,  both  fpiritual  and  temporal, 
 and dfiji  and  to  endeavour  all  they  can  to  do  sU  good 
 ''"^'^./'^^^  to  one  another  ;  efpecially,  all  good  to  each 
 'other's  fouls,   by  ftirring  up  co  the   perfor- 
 mance of  duty,  and  diiiuading  and  drawing 
 
 back 
 
Husbands  Duty.  329 
 
 back  from  all  fin,  and  by  being,  like  true^untiaa  . 
 yoke-fellows,  helpful  and  affiftant  to  each  XV. 
 other,  in  the  doing  of  all  forts  of  good,  both 
 to  their  own  family,  and  all  others  within 
 their  reach.  This  is,  of  all  other,  the  trueft 
 and  mod  valuable  love.  Nay,  indeed,  how 
 can  it  be  faid  thev  do  love  at  all,  who  con- 
 tentedly  let  each  other  run  on  in  a  courfe  that 
 will  bring  them  to  eternal  mifery?  And  if 
 the  Love  of  Hu{bands  and  Wives  were  thus 
 grounded  in  virtue  and  religion,  'twould  make 
 their  lives  a  kind  of  Heaven  on  earth  j  'twould 
 prevent  all  thofe  contentions  and  brawlings 
 io  common  among  them,  which  are  the  greac 
 plagues  of  families^  and  the  lefler  Hell  in  paf- 
 fage  to  the  greater:  And  truly,  where  it  is 
 not  thus  founded,  there  is  little  comfort  to 
 be  expedted  in  Marriage. 
 
 17.  It  fhould  therefore  be  the  care  o^  q^ try  The  Virtue 
 one,  that  means  to  enter  upon  that  ftate,  io°f^^'P^'" 
 confider  advifedly  before-hand,  and  to  choofeXv/"  Ca«* 
 fuch  a  Perfon,  with  whom  they  may  have  this/'j'^''i^'<'» 
 fpiritual  friendOiip  :  that  is,  fuch  a  oneastru-''!  ^^^''' 
 ly  fears  God.     There  are  many  falfe  ends  of    * 
 Marriage   looked  upon  in  the  world ;    fome 
 marry  for  wealth,  others  for  beauiy,  and  ge- 
 nerally they  are  only  worldly  refpetSts  that  are 
 atallconfidered:  Bur,  certainly,  h^that  would 
 marry  as  he  oughr,  fhould  contrive  to  make 
 his  Marriage  ufeful  to  thofe  better  ends  of 
 ferving  God,   and  faving  his  own  Soul  j  ac 
 lead  he  mud  be  fure  it  be  no  hindrance  to 
 I  them : 
 
330  ^t)c  u^l^ole  3^utv  of  ^an. 
 
 ;|>uncian  them  :  And  to  that  purpofe  the  virtue  of  the 
 ^^'     perfon  chofen,    is  more  conducing  than  all 
 the  wealth  in  the  world  j  though  1  deny  not, 
 but  that  a  competency  of  that  may  likewife 
 be  confidered.  , 
 
 Vnhi'jful  18.  But  above  all  things,  let  all  take  heed, 
 Mam-  jj^^j  [j^gy  make  not  fuch  Marriages,  as  may 
 not  only  be  ill  in  their  effe(5ts,  but  are  adiual 
 iins  at  the  time;  fuch  are  the  Marriages  of 
 thofe  that  were  formerly  promifed  to  fome 
 other  :  In  which  cafe,  'tis  fure,  they  rightly 
 belong  to  thofe  to  whom  they  pafTed  the  iirft 
 promife ;  and  then  for  any  other  to  marry 
 them,  during  the  life  of  that  perfon,  is  to 
 take  the  Hufband  or  Wife  of  that  other  j 
 which  is  diretl  adultery,  as  Sr.  Taul  tells  us, 
 ^om.  vii.  3.  The  like  Unlawfulnefs  there  is 
 aifo  in  the  Marriage  of  thofe  who  are  withiji 
 thofe  degrees  of  kindred  forbidden  by  God ; 
 the  particulars  whereof  are  fet  down  in  the 
 i8'^  and  20'''  of  Leviticus,  And  whoever 
 marries  any  that  is  within  any  of  thofe  de- 
 grees of  nearnefs,  either  to  himfelf,  or  to  his 
 deceafed  Wife,  which  is  as  bad,  commits 
 that  great  fin  of  inccft;  and,  fo  long  as  he 
 continues  to  live  with  fuch  his  unlawful 
 Wife,  remains  in  that  fearful  guilr.  This 
 warinefs  in  the  choice  of  the  perfon  to  be 
 married,  would  prevent  many  fad  effe(fts, 
 which  we  daily  lee  follow  fuch  rafli  or  un- 
 lawful matches.  It  were  well  therefore  if 
 people  would   look   on  ]V1[asrria,g«,    as    o,ur 
 
 Church 
 
Of  Friendpoip.  331 
 
 Church  advifes,  as  a  ihinsr  not  to  be  under- ^vxi^^yy. 
 taken  lightly ^  unadvifedly^  or  wantonly^  to  fa-  ■^^'* 
 thfy  Mens  carnal  lujis  and  appetites^  but  rer 
 verently,  difcreetly^  advifedly,  Jbberly^  and  in 
 the  fear  of  God ;  and  in  fo  doing,  no  doubt, 
 a  bleffing  would  follow,  which  otherwife 
 there  is  little  ground  to  expedl.  I  have  now 
 dope  with  this  relation  between  Hulband 
 and  Wife. 
 
 19.  The  next  is  that  between  Friends :  fw<r«^:>. 
 And  this  relation,  if  it  be  rightly  founded,  is 
 of  great  nearnefs  and  ufefulnefs ;  but  there  is 
 none  more  generally  miftaken  in  the  world: 
 Men  ufually  call  them  their  Friends,  with 
 whom  they  have  an  intipiacy  and  frequency 
 pf  converfation,  though  that  intimacy  be  in- 
 deed nothing  bur  an  agreement  and  combi- 
 nation in  fin.  The  drunkard  thinks  him  his 
 Friend,  that  will  keep  him  company;  the 
 deceitful  perfon,  him  that  will  aid  him  in 
 his  cheats ;  the  proud  man,  hirn  th^t  v^'iU 
 flatter  him :  And  lb  generally  in  all  vices  thev 
 are  looked  on  as  Friends,  that  advance  and 
 further  us  in  them.  But,  God  knows,  this 
 is  far  from  Friendfhip  ;  fuch  a  Friend  as  this 
 the  Devil  himfelf  is  in  the  highefl:  degree, 
 who  is  never  backward  in  fuch  offices.  The 
 true  Frienddiip  is  that  of  a  dired;  contrary 
 making  ;  'tis  a  concurrence  and  agreement  in 
 virfe,  not  in  vice.  In  fliort,  a  true  Friend 
 loves  his  Friend  fo,  that  he  is  very  zealous  of 
 iiis  goodj  and  certainly  he  that  is  really  fo, 
 
 will 
 
332  ^t^t  tBWt  i^mt  of  ^an> 
 
 jgjunDaji  will  never  be  the  inftrument  of  bringing  him 
 XV.     to  the  greateft  evil.     The  general  duty  of  a 
 ///I>«//V^.  friend  then  muft  be  refolved  to  be  the  in- 
 duflrious  purfuit  of  his  friend's  real  advan- 
 tages, in  which  there  are  feveral  particulars 
 *    contained. 
 faithful-       20.  As,  Firft,  Faichfulnefs  in  all  trufiis  com- 
 "^■'^*        mitted  to  him  by  his  friend,  whether  that  of 
 goods  or  fecrets:  He  that  betrays  the  truft  of 
 a  friend  in  either,  is  by  all  men  looked  upon 
 with  abhorrence,  it  being  one  of  the  higheil 
 falfenelTes  and  treacheries  ;  and  for  fuch  trea- 
 cherous wounds,  the  Wife  man  tells  us,  every 
 friend  iinll  depart^  Eccluf.  xxii.  22. 
 'Af.Jiance.      21.  Secondly,   'tis  the  duty  of  a  friend  to 
 be  afliRing  to  his  friend  in  all  his  outward 
 needs ;   to  counfel  him,   when  he  v/ants  ad- 
 vice ;  to  chear  him,  when  he  needs  comfort; 
 to  give  him,  when  he  wants  relief;   and   to 
 endeavour  his  refcue  out  of  any  trouble  or 
 danger.     An  admirable  example  we  have  of 
 this  friendship  in  Jonathan  to IDavid,  he  loved 
 him  as  his  own  foul ;  and  we  fee,  he  not  only 
 contrives  for  his  fafety,  when  he  was  in  dan- 
 ger, but  runs  hazards  himfelf,  to  refcue  and 
 deliver  his  friend;   draws  his  father's  anger 
 upon  him,  to  turn  it  froni  David,  as  you  may 
 read  at  large,   j  Sam.  xx. 
 Mmoni-        22.  The  third  and  highefl:  duty  of  a  friend 
 is  to  be  aiding  and  affifling  to  the  foul  of  his 
 friend,  to  endeavour  to  advance  that  in  piety 
 and  virtue,  by  all  means  vv^ithin  his  power, 
 
 by 
 
Of  Frkndlhip.  333 
 
 by  exhortations  and  encouragements  to  all;l>unuap 
 virtue,  by  earnefl  and  vehement  dilTuafions  ^^ * 
 from  all  fin ;  and  not  only  thus  in  general, 
 but  by  applying  to  his  particular  v^^ants,  efpe- 
 cially  by  plain  and  friendly  reproofs,  where 
 he  knows  or  reafonably  believes  there  is  any 
 fault  committed.  This  is,  of  all  others,  the 
 mofl  peculiar  duty  of  a  friend,  it  being  in- 
 deed that  which  none  elfe  is  qualified  for. 
 Such  an  unwillingnefs  there  is  in  moft  men 
 to  hear  of  their  faults,  that  thofe  that  under- 
 take that  work,  had  need  have  a  great  pre- 
 poffeflion  of  their  hearts,  to  make  them  pa- 
 tient of  it.  Nay,  it  is  fo  generally  acknow- 
 ledged to  be  the  proper  work  of  a  friend^ 
 that  if  he  omit  it,  he  betrays  the  offender  in- 
 to fecurity;  his  not  reproving  will  be  apt  to 
 make  the  other  think  he  does  nothing  worthy 
 of  reproof,  and  fo  he  tacitly  adts  that  bafeft 
 part  of  a  flatterer,  fooths  and  cheriQies  him 
 in  his  fin.  When  yet  farther  it  is  confidered 
 how  great  need  all  men  have,  at  fome  time 
 or  other,  of  being  admonifhed,  'twill  appear 
 a  moft  unfriendly,  yea,  a  cruel  thing,  to  omit 
 it.  We  have  that  natural  partiality  to  our 
 felves,  that  we  cannot  fo  readily  difcern  our 
 own  mifcarriages,  as  we  do  other  mens;  and 
 therefore  'tis  very  neceffary  they  ftiould  fome- 
 times  be  fhewed  us  by  thofe,  who  fee  them 
 more  clearly  ;  and  the  doing  this  at  the  firft 
 may  prevent  the  multiplying  of  more ; 
 Whereas,  if  we  be  fuffered  to  go  unreproved, 
 
 ic 
 
334 €\jt  iBDoIe  But^  of  ^an. 
 
 iS>unCiaji  it  ofren  comes  to  fuch  a  habit,  that  reproof 
 XV.  will  do  no  good.  And  then  how  {hall  that 
 perfon  be  able  to  anfwer  ir^  either  to  God  or 
 himrelf,  that  has  by  his  filence  betrayed  his 
 friend  to  this  greateft  mifchief  ?  'Tis  the 
 cxpreflion  of  God  himfelf,  fpeaking  of  a 
 friend,  Thy  friend^  which  is  as  thine  own 
 fouly  Deut.  xiii.  6.  And  fure  we  fhould  in 
 this  refpedt  account  our  friends  as  our  own 
 ibuls,  by  having  the  fame  jealous  tendernefs 
 s.nd  watchfulnefs  over  their  fouls,  which  we 
 ought  to  have  of  our  own.  It  will  therefore 
 be  very  fit  for  all  that  have  entred  any  ftricl 
 friendfliip,  to  make  this  one  fpecial  article  in 
 the  agreement,  that  they  (hall  mutually  ad- 
 irjonifh  and  re{5rove  each  other-,  by  which 
 means  it  will  become  fuch  an  avowed  part  of 
 their  friendfhip,  that  it  can  never  be  miftaken 
 by  the  reproved  party  for  cenforioufnefs  or 
 unkindnefs. 
 
 Trayer.  23,^  Fourthly,  To  thefe  feveral  parts  of 
 kindnefs  mufc  be  added  that  of  Prayer.  We 
 muft  not  only  affiH:  our  friends,  our  felves, 
 in  what  we  can,  but  -wt  muO:  call  in  the  Al- 
 mighty's aid  to  them ;  recommending  them 
 earneflly  to  God  for  all  his  blelTings,  both 
 temporal  and  fpiritual. 
 
 Canjiancy,  24.  Laftly,  Wc  muft  be  conftant  in  our 
 friendfhips,  and  not  out  of  a  lightnefs  of  hu- 
 mour grow  weary  of  a  friend,  only  becaufe 
 wc  have  had  him  long.  This  is  great  inju- 
 (lice  to  him,  who,  if  he  have  behaved  him- 
 relf 
 
Servants  Duty.  ^^r 
 
 felf  well,  ought  the  more  to  be  valued,  by.^unDflp 
 how  much  the  Icnger  he  has  continued  to  do  ^^* 
 fo:  And  it  is  great  folly  in  our  felves;  for  it 
 is  the  carting  away  the  greateft  treafure  of 
 human  life;  for  fuch  certainly  is  a  tried 
 friend.  The  wifeft  of  Men  gives  warning  of 
 it,  Prov.icxvVu  10.  'Thine  own  friend j  atid  thy 
 father  s  friendy  for  fake  not.  Nay  farther,  'tis 
 not  every  light  offence  of  a  friend,  that  (hould 
 make  thee  renounce  his  frienddiip;  there 
 mufl  be  fome  allowance  made  to  the  infir- 
 mities of  men ;  and  if  thou  hafl  occafion  to 
 pardon  him  fome  what  to  day,  perhaps  thou 
 mayft  give  him  opportunity  to  requite  thee 
 to  morrow  ;  therefore  nothing  but  unfaith- 
 fulnefs,  or  incorrigible  vice,  fliould  break 
 this  band. 
 
 25.  The  laft  relation  is  that  between  yidL'Servants 
 flers  and  Servants  ;   both  which  owe  Duty  to''?*'f'^^_ 
 each  other.    That  of  the  Servant  is,  firft,  obe-y?^;-^  ohe- 
 dience  to  all  lawful  commands.     This  is  q-^-^'^^""- 
 prefly  required  by  the  Apoftle,  Eph.  vi.  6. 
 Servants^  obey  in  all  things  your  majiers^  &c. 
 And  this  obedience  mufl  not  be  a  grumbling 
 and  unwilling  one,    but  ready  and  chearful, 
 as  he  there  proceeds  to  exhort,  ver.  j.  With 
 good  ivill  doing  fervice :  And  to  help  them 
 herein,  they  are  to  confider,  that  it  is  to  the 
 Lord,  and  not  unto  men.  God  has  command- 
 ed fervants  thus  to  obey  their  mafters;   and 
 therefore  the  Obedience  they  pay,  is  to  God; 
 "vrhich  may  well  make  them  do  it  chearful ly, 
 
 how 
 
"^^  ci^e  mftolc  Bitty  of  g^an* 
 
 ;t)untiflj?  how  harih  or  unworthy  foever  the  mafter  be, 
 XV.    efpecially  if  what  the  Apoftle  farther  urgeth, 
 ven  8.  be  confidcred,  that  there  is  a  reward 
 to  be  expeBed  from  God  for  it. 
 faithful-       26.   The   fecond   duty  of  the  lervanc  is 
 n^Ji'        Faithfulnefs,   and  that  may  be  of  two  forts : 
 One,  as  oppofed  to  eye-fervice,   the  other  to 
 purloining  or  defrauding.     The  firft  part  of 
 Faithfulnefs  is  the  doing  of  all  true  fervice  to 
 his  mafl:er,   not  only  when  his  eye  is  over 
 him,   and  he  expedts   punishment   for   the 
 omiffion,  but  at  all  times,   even  v/hen  his 
 mafter  is  not  likely  to  difcern  his  failing; 
 and  that  fervant  that  doth  not  make  confci- 
 cnce  of  this,  is  far  from  being  a  faithful  fer- 
 vant,   this  eye-fervice  being  by  the  Apoftle 
 fet  oppofite  10  that  finglenefs  of  heart  which 
 he  requires  of  fervants,  Epb.'v'i.  ^.     The  fe- 
 cond fort  of  Faithfulnefs  confifts  in  the  honeft 
 managery  of  all  things  intrufted  to  him  by 
 his  mafter,    the  not  wafting  his  goods   (as 
 the  unjuft  fteward  was  accufcd  to  have  done, 
 Luke  xvi )  whether  by  carelefs  imbezeiling 
 of  them,  or  by  converting  any  of  them  to  his 
 own  ufe,  without  the  allowance  of  his  mafter. 
 This  latter  is  that  purloining  of  which  the 
 Apoftle   warns  fervants,    'Tit.  ii.   10.   and  is 
 indeed  no  better  than  arrant  theft :  Of  this 
 kind   are   all    thofe   ways,    that  the  fervant 
 hath  of  gaining  to  himfclf  by  the  lofs  and 
 damage  of  his  mafter  ;  as  the  being  bribed  to 
 make  ill  bargains  for  him,  and  many  thq  like: 
 
 Nay, 
 
Servants  Duty.  337 
 
 Nay,  indeed,  this  fort  of  unfaithfulnefs  is^'-inf»^!? 
 worfe  than  common  rhefr,  by  how  much  ^^ ' 
 there  is  a  greater  truft  repofed,  the  betraying 
 whereof  adds  to  the  crime.  As  for  the  orher 
 fort  of  unfaithfiihief'?,  that  of  wafting,  rho* 
 without  gain  to  themfelves,  it  differs  not 
 much  in  effect  from  this,  the  Mailer  may 
 lofe  as  much  by  the  one  as  the  other;  and 
 then,  what  odds  is  it  to  him,  whether  he  be 
 robbed  by  the  covetoufnefs,  or  negligence  of 
 his  Servant  ?  And  it  is  flill  the  faine  breach 
 of  truft  with  the  former ;  for  every  Mafler  is 
 fuppofed  to  intruft  his  affairs  as  well  to  the 
 care  as  the  honefty  of  his  Servant ;  for  'twould 
 be  little  advantage  to  the  Marter  to  be  fecured 
 that  his  Servant  would  not  himfelf  cheat  him  j 
 whilft,  in  the  mean  time,  he  would  by  his 
 carelefnefsgive  opportunities  toocherstodoit. 
 Therefore  he  that  does  not  carefully  look  to 
 his  Maimer's  profir,  deceives  his  truft,  as  well 
 as  he  that  unjulUy  provides  for  his  own. 
 
 27.  A  third  Dury  of  a  Servant  is  patience-^a^^e/^o^ 
 and  meeknefs  under  the  reproofs  of  hisMafter/"  ^^^«'^^' 
 7iat  anfwering  again^  as  the  Apoflle  exhorts, 
 T//.  ii.  9.  that  is,  not  making  fuch  furly  and 
 rude   replies,    as    may    increafe    the  Mafter's 
 difplealure,   a  thing  too  frequent  among  Ser- 
 vants,   even    in    the    juftell    repreheniions  ; 
 wherers   St.  Peter  direds  them  patiently  to 
 furfcr  even  the  moll;  undeferved  correction, 
 even    when  ihey  do  ivell^    and  fuffer  for  ity 
 I  Pet.  ii.  20.     But   the  patient  fuffering  of 
 
 Z  Re- 
 
3  8  Ci^e  mi^olt  ?^utr  of  fl©an. 
 
 if)unDan  Rebuke  is  not  all  that  is  required  of  Servants 
 ^^'  in  this  matter :  They  muft  alfo  mend  the 
 fault  they  are  reBaked  for,  and  not  think 
 they  have  done  enough,  when  they  have 
 (though  never  fo  dutifully)  given  the  Mafler 
 the  hearing. 
 Diligence.  .28.  A  fourth  Duty  of  a  Servant  is  Dili- 
 gence. He  muft  confiantly  attend  to  all  thofe 
 things  v;hich  are  the  Duties  of  his  place,  and 
 not  give  himfelf  to  idlenefs  and  floth,  nor  yet 
 to  company-keeping,  gaming,  or  any  other 
 diforderiy  courfe,  vi^hich  may  take  him  off 
 from  his  Mafter's  bufmefs.  Ail  thefe  are  ne- 
 ceffary  Duties  of  a  Servant,  vi^hich  they  are 
 carefully  and  confcionably  to  perform,  not 
 fo  much  to  efcape  their  Mailer's  anger,  as 
 God's,  who  vv^iil  certainly  call  every  one  of 
 them  to  2.n  account,  how  they  have  behaved 
 themfelves  towards  their  earthly  Mafters. 
 Maprs  29.  Now,  on  the  other  lide,  there  are  fomc 
 f^etotheir^^-^  alfo  owlug  trom  the  Mafters  to  their 
 Ju/uce.  Servants  :  As  nril,  the  Mafter  is  bound  to  be 
 juil  to  them,  in  performing  thofc  conditions 
 on  which  ihey  were  hired  ;  fuch  are  com- 
 monly the  giving  them  food  and  wages : 
 And  tha.  Mafter  that  with-holds  thefe,  is  an 
 oppreflbr. 
 Jdmaii-  30.  Secondly,  The  Mafter  is  to  admonifti 
 and  reprove  the  Servant  in  cafe  of  fault ;  and 
 that  nor  only  in  faults  agiinft  them,  v.'herein 
 few  Mafters  are  backward;  but  alfo,  and  more 
 efpecially  in  faults  againft  God,  whereat  eve- 
 
 tion 
 
Majiers  Duty.  339 
 
 ry  Mafter  ought  to  be  more  troubled,  than  at^juntiajt 
 thofe  which  tend  only  to  his  own  lofs  or  in-  ■^^• 
 convenience;  the  difhonour  of  God,  and  the 
 hazard  of  the  meaneft  man's  foul,  being  infi- 
 nitely more  worthy  our  difquiet,  than  any 
 thing  of  the  other  kind  can  be.  And  there- 
 fore,  when  Marters  are  prefenrly  on  fire  for 
 any  little  neg;ligence  or  fault  of  a  Servant  to- 
 wards themfelves,  andyec  can  without  trouble 
 fee  them  run  into  the  greateil  fins  againfl 
 God,  'tis  a  fign  they  conhder  their  own  con- 
 cernments too  much,  and  God's  glory  and 
 their  Servants  fouls  too  little.  This  is  too 
 commonly  the  tetnper  of  Mafters ;  they  are 
 generally  carelefs  how  their  Servants  behave 
 themfelves  towards  God,  how  diforderly  and 
 profane  their  families  are  ;  and  therefore  ne- 
 ver beftow  any  Exhortation  or  Admonition 
 to  perfuade  them  to  virtue,  or  draw  them 
 from  vice :  Such  -Mafters  forget  that  they 
 mull  one  day  give  an  account,  how  they  have 
 governed  their  families.  It  is  certainly  the 
 Duty  of  every  ruler,  to  endeavour  to  advance 
 piety  and  godlinefs  among  ail  thofe  that  are 
 under  his  charge  ;  and  that  2.6  well  in  this 
 lefl'er  dominion  of  a  family,  as  in  the  greater 
 of  a  realm  or  nation.  Of  this  David  was  fo 
 careful,  that  we  fee  he  profeiTes,  Pfal.  ci.  7. 
 'That  no  deceitful  Perfon  f/oould  dwell  in  his 
 houje  \  that  he  that  told  lyes^  Jhould  not  farry 
 in  his  fight.  So  much  he  thought  himfelf 
 bound  to  provide,  that  his  family  might  be 
 Z  2  -         a 
 
340 cue  iSBl^ole  iBut^  of  ^an. 
 
 ^l>u!^Dail  a  kind  of  Church,  an  aiTembly  of  godly,  up- 
 ^^'  right  perfons:  And  if  all  Mafters  would  en- 
 deavour to  have  theirs  fo,  they  would,  be- 
 fides  the  eternal  reward  of  it  hereafter,  find 
 a  pref#nt  benefit  by  it;  their  worldly  bufinefs 
 would  thrive  much  the  better  ;  for  if  their 
 Servants  were  brought  to  make  confcience  of 
 rheir  ways,  they  would  then  not  dare  either 
 to  be  negligent  or  falfe. 
 
 3  I.  But  as  it  is  the  Duty  of  Mafters  to  ad- 
 moniili  and  reprove  their  Servants,  fo  they 
 muft  alfo  look  to  do  it  in  a  due  manner,  that 
 is,  fo  as  may  be  mod:  likely  to  do  good  ;  not 
 in  pafTion  and  rage,  which  can  never  work 
 the  Servant  to  any  thing  but  the  defpifing  or 
 hating  him  ;  but  with  fuch  fober  and  grave 
 fpeeches,  as  may  convince  him  of  his  fault, 
 and  may  alfo  afTure  him,  that  it  is  a  kind  de- 
 lire  of  his  amendment  (and  not  a  willingnefs 
 to  wreck  his  own  rage)  which  makes  the 
 Mafler  thus  to  rebuke  him. 
 Good  Ex-  32.  A  third  Duty  of  the  Mafter  is  to  fet 
 amples.  3  good  Example  of  honefty  and  godlinefs  to 
 his  Servants,  without  which  'tis  not  all  the 
 exhortations  or  reproofs  he  can  ufe,  will  ever 
 do  good  J  or  elfe  he  pulls  down  more  with 
 his  Example,  than  'tis  polfible  for  him  to 
 build  with  the  other:  And  'tis  madnefs  for 
 a  drunken  or  profane  Mafter  to  exped:  a  fo- 
 ber and  godly  family. 
 Means  of  -^o.  Fourthly,  The  Mafler  is  to  provide 
 I'f!'"'^'     that  his  Servants  may  not  want  Means  oi  be- 
 
 iion. 
 
 ing 
 
Ma/iers  Duty.  341 
 
 ing  intruded  in  their  Duty,  asalfo  that  they/^unDay 
 may  daily  have  conftant  times  of  worfhip-  ^  *^* 
 ping  God  publickly,   by  having  prayers  i,n 
 the  family.     But  of  this  I  have  fpoken  be- 
 fore, under  the  head  of  Prayer,  and  therefore 
 Ihall  here  fay  no  more  of  it. 
 
 34.  Fifthly,  The  Mafler,  In  all  afflnrs  oiModera- 
 his  own,   is  to  give  reafonable  and  moderate^"'' ^'^    , 
 
 °    ,       .  Lommand, 
 
 Commands,  not  laymg  greater  burdens  on 
 bis  Servants  than  they  are  able  to  bear,  par- 
 ticularly, not  requiring  fo  much  w^ork,  that 
 they  (liall  have  no  time  to  beflow  on  their 
 fouls ;  as,  on  the  other  fide,  he  is  not  to  per- 
 mit them  to  live  fo  idly,  as  may  make  them 
 either  ufelefs  to  him,  or  may  betray  them- 
 felves  to  any  ill. 
 
 35.  Sixthly,  The  Mafter  is  to  give  his  Ser-^^w-ja- 
 vanisEncourap-em.ent  ia  V/ell-doin^,  bvufing'''^^^"^^''' 
 tncm  with  that  bounty  and  kmdnels,  which ^-^^ 
 their  faithfulnefs,   and   diligence,    and  piety 
 defervesj  and  finally,  in  all  his  dealing  with 
 them  he  is  to  remember,   that  himfelf  hath, 
 
 as  the  ApQfi:le  faith,  Eph.  vi.  6.  a  Majler  in 
 Heaven^  to  whom  he  muTt  give  an  account 
 of  the  ufage  of  his  meaneft  Servant  on  earth. 
 
 Thus  have  1  briefly  run  through  thofe  fe- 
 veral  relations,  to  which  we  owe  particular 
 Duty  J  and  fo  have  done  with  that  firft  branch 
 of  Duty  to  our  Neighbours,  that  of  Juftice, 
 
 Z  g  S  U  xNf- 
 
34 '  ?[^'ir?  wfiQit  Butt  Of  span. 
 
 SUNDAY     XVI. 
 
 Other  branches  of  our  Duty  to  our  Neighbour  : 
 Of  Charity  to  Mens  Souls,  Bodies,  Goods, 
 and  Credit. 
 
 Charity.    Sect.  I.  f    H    ^  HE  fecond  branch  of  Duty 
 I        toour  Neighbours  is  Charity, 
 ■-A^      or  Love.     This  is  the  great 
 Gofpel-dury  fo  ofren  enjoined  us  by  Chrift, 
 the  New  Com7nandment ^   as  himfelf  calls  it, 
 'john  xiii.  34.  That  ye  love  one  another  :   And 
 this  is  again  repeated  twice  in   one  chapter, 
 'John  XV.  12,  17.    and  the  firft  Epiftle  of  St. 
 fohn  is  almoft  wholly  fpent  in  the  perfuafion 
 of  this  one  Duty  ;  by  which  we  may  fee,  it 
 is  no  matter  of  indifference,  but  moft  flridtly 
 required  of  all   that   profefs  Chrift.     Indeed 
 bimfelf  has  given  it  as  the  badge  and  livery 
 of  his  Difciples,   JohnYAn.  35.  By  this  foall 
 all  men  knoiv  that  ye  are  my  Difciples,    if  ye 
 have  hove  one  to  a?iother. 
 Jr.  tl-e  Jf-      This  Charity  may  be  confidered  two  wavs : 
 feciior.s.    pjj.^^  in  refpea;of\heAffeaions:  Secondly, 
 of  the  A(5tions.     Charity  in  the  Affedions  is 
 a  fmcere  kindnefs,  vv^hich  difpoles  us  to  wifli 
 .   ail  good  to  others,    and  that  in  all  their  ca- 
 pacities,   in    the  flime   manner   that  juftice 
 obli2;eth    us   to   wifii    no   Inirt  to  any  man, 
 in  refpecft  either  of  his  Soul,  his  Body,  his 
 Goods,  or  his  Credit:    k>o  this  firfl  pare  of 
 
 Cha- 
 
Duty  of  Charity.  343 
 
 Chiirity  binds  us  to  wifli  all  good  to  them  in  ^^1,^^? 
 all  tbele.  ^^^* 
 
 And  firft  for  the  Soul.     If  we  have  any  theT^^  Men: 
 leaft  fpark  of  charity,  we  cannot  but  willi*^"^''^* 
 all  good  to  mens  fouls;  thofe  precious  things 
 which  Chrift  thought  worth   the  ranfoming 
 with  his  own  blood,  may  furely  well  chal- 
 lenge our  kindnefs  and   good  wiQies:   And 
 therefore,  if  we  do  not  thus  love  one  another, 
 we  arc  far  from  obeying  that  command  of 
 loving  as  he  hath  loved  ;  for  it  vi^as  the  Souls 
 of  men  which  he  loved  fo  tenderly,  and  both 
 did  and  fuffered  fo  much  for.     Of  this  Love 
 of  his  to  Souls  there  are  two  great  and  fpecial 
 efFe<fls:    The  firfl,    the  purifying   them  here 
 by  his  grace;  the  fecond,   the  making  them 
 everlaftingly  happy  in  his  glory.     And  both 
 thcfe  we  are  fo  far  to  copy  out  in  our  kind- 
 nefs, as  to  be  earneftly  defirous,  that  all  men 
 lliould  arrive  to  that  purity  and  holinefs  here, 
 which  may  make  them   capable  of  eternal 
 bappincfs  hereafter.     It   were  to  be  hoped, 
 that  none,  that  himfelf  carried  a  Soul  about 
 him,   could  be  fo  cruel  to  that  of  another 
 man's,  as  not  fincerely  to  wifh  this,  did  not  " 
 experience  (liev/  us  there  are  fome  perfons, 
 whofe  malice  is  fo  devilifli,   as  to  reach  even 
 to  the  dired:  contrary,  the  wifhing  not  only 
 the  fin,  but  the  damnation  of  others.     Thus 
 may  you  have  fome,  who,  in  any  injury  or 
 oppreifion   they  fufFer,   make  it  their  only 
 comfort,  that  their  enemies  will  damn  them- 
 Z  4  felves 
 
^uncifly  felvcs  by  it;    when,  alas!  that  lliould   to  a 
 XVI.  Chriflian  be  much  more  terrible,    than  any 
 fuffering  they  could  bring  upon  him.  He  that 
 is  of  this  temper,   is  a  difciple  of  Satan,  not 
 of  Chrifl;  it  being  directly  contrary  lo  the 
 whole  fcope  of  that  grand  Chriflian  precept, 
 of  loving  our  neighbour  as  our  J  elves.     For  ic 
 is  fure,  no  man  that  believes  there  is  fuch  a 
 thing  as  damnation,   wilLes  it  to  himfelf ;  be 
 he  never  fo  fond  of  the  vv'ays  that  lead  to  if, 
 yet  he  wiil^ies  that  may  not  be   his  journey's 
 end:    And    therefore,  by  that  rule  oi  Cha- 
 rity, Hiould  as  much  dread  it  for  his  Neigh- 
 bour. 
 To  their         Secondly,  We  are  to  wifli  all  good  to  the 
 Goods] and^^^'^^^  of  men,  all  health  and  welfare  :   V/e 
 Credit,     are  generally  tender  enough  of  our  ov^n  Bo- 
 dies, dread  the  leafl  pain  or  ill  that  can  befal 
 them.     Now  Charity,  by  virtue  of  the  fore- 
 menticned   precept,    extends   this  tendernefs 
 to  all   others;    and  whatever  we  apprehiend 
 as  grievous  to  our  felvcs,   we  muft  be  unwil- 
 ling fhould  befal  another.     The  like  is  to  be 
 faid  of  the  other  tv/o,  Goods  and  Credit,  that 
 as  we  widi  our  ovi'n  thriving  and  rcpucatiOii, 
 io  we  fhould  likewife  that  of  otheis,   or  elfe 
 we  can  never   be  faid  to  love  our  Neighbours 
 as  ourjelves. 
 Effedsof       Xhe  Charity  of  the  afFedions,  if  ic  be  fin- 
 rity.  ^'  ^^''^»  ^^'^  certainly  have  thefe  feveral  Effc(5l3, 
 which  are  fo  infcparablc  from  it,    that  they 
 are  often  in  Scripture  accounted  as  parts  of 
 
 the 
 
Duty  of  Charitv,  34^ 
 
 the  Duty,  and  fo  moll  itridliy  required  of  us:  .il>unoau 
 Firft,  ic  will  keep  the  mind  in  a  peaceable  -^vl* 
 and  meek  temper  towards  others,  lb  far  from- 
 feeking  occalion  of  contentions,  thac  no  pro- 
 vocation Ihali  draw  us  to  it ;  for  where  we 
 have  kindnels,  we  Ihall  be  unapt  to  quarrel, 
 it  being  one  of  the  fpecial  qualities  of  Cha- 
 rity, that  it  is  not  eafily  provoked,  i  Cor.  xiii.  ^. 
 And  therefore  whoever  is  unpeaceable,  ihews 
 his  heart  is  deRitute  of  this  Ciiariiy.  Se- 
 condly, it  will  breed  conipaiiion  towards  all 
 the  mileries  of  others:  Every  mithap  thac 
 befals  where  we  widi  well,  is  a  kind  of  de- 
 feat and  difafter  to  our  felves ;  and  therefore, 
 if  we  vi\(h  well  to  all,  we  (hall  be  thus  con- 
 cerned in  the  calamities  of  all,  have  a  real 
 grief  and  forrow  to  fee  any  in  mifery,  and 
 that  according  to  the  proportion  of  the  fuf- 
 fcring.  Thirdly,  It  will  give  us  joy  in  the 
 proiperities  of  others.  Solomo?2  obferves, 
 Frov.:>ii\\.  19.  that  the  dcfire  accomplijhed  is 
 jweet  to  the  foul  y  and  then  whoever  has  this 
 real  defire  of  his  Neighbour's  Vv'eifare,  his 
 defire  is  accomplifned  in  their  profperity; 
 and  therefore  he  cannot  but  have  content- 
 ment and  fatisfadion  in  it.  Both  thefe  are 
 together  commanded  by  St.  Paul^  Rom.xii.  i^;. 
 Rejoice  with  them  that  do  rejoice^  weep  with 
 them  that  weep.  Fourthly,  It  will  excite  and 
 ilir  up  our  prayers  for  others:  We  are  of  our 
 ielves  impotent,  feeble  creatures,  unable  to 
 beflow  bieflings,  where  we  moft  wifli  them; 
 
 there- 
 
"346  ^f)t  g^^ole  j^ut^  of  ^an> 
 
 ^unbai;  therefore  if  we  do  indeed  defire  the  good  of 
 XVI.   others,  we  muft  feek  it  on  their  behalf  from 
 him,   whence  every  good  and  perfeSl    gift 
 Cometh^  J^f^*  i-  i/-     This  is   fo  neceffary  a 
 part  of  Charity,  that  without  it  our  kindnefs 
 is  but  an  infignificant  thing,  a  kind  of  empty 
 compliment:  For  how  can  he  be  believed  to 
 wifli  well  in  earneft,  who  will  not  thus  put 
 life  and  efficacy  into  his  wifhes  for  forming 
 them  into  prayers,  which  will  otherwife  be 
 vain  and    fruitlefs  ?     The   Apoflle   thought 
 not  fit  to  leave  men  to  their  bare  wifiies ;  but 
 exhorts,  that  fupplications,  prayers,  and  gi- 
 ving of  thanks,  be  made  for  all  men^    i  Tim. 
 ii.  1.   which  precept,  all    that  have  this  true 
 Charity  of  the  heart,  will  readily  conform  to. 
 Thefe  Severals  are  fo  naturally  the  fruits  of 
 this  Charity,    that  it  is  a  deceit  for  any  man 
 to  perfuade  bimfelf  he  hath  it,   who  cannot 
 produce  thefe  fruits  to  evidence  it  by. 
 It  cap  out     ^^x.  there  is  yet  a  farther  excellency  of  this 
 ^^'■'"y-      grace:    It  guards  the  mind,    and  fecures    it 
 irom  feveral  great  and  dangerous  vices ;    as 
 firft  from  Envy:  This  isby  the  Apoflle  taught 
 us  to  be  the  property  of  Charity,   i  Cor.  xiii.  4. 
 Charity  envieth  not.  And  indeed  common  rea- 
 fon  may  confirm  this  to  us;  for  Envy  is  a  for- 
 row  at  the  profperity  of  another,  and  there- 
 fore mufl  needs  be  diredJy  contrary  to  that 
 defire  of  it,   which,    we  fliewed  before,  was 
 the  effedl  of  love  :  So  that  if  love  bear  fway 
 in  the  heart,  'twill  certainly  chafe  out  Envy. 
 
 How 
 
Duty  of  Charity.  3  47 
 
 How  vainly  then  do  thofe  pretend  to  this/l>unDap 
 virtue,  that  are  ftill  grudging  and  repining  -X-Vl. 
 at  every  good  hap  of  others  ? 
 
 Secondly,  It  keeps  down  pride  and  haugh-'P'"^"^-^* 
 tinefs.     This  is  alfo  taught  us  by  the  Apodle 
 in  the  forementioned  place;  Charity  ijaunteth 
 not  it  felf^  is  not  puffed  up :   And  accordingly 
 we  find,    that  where  this  virtue  of  love   is 
 commanded,  there  humility  is  joined  with  it ; 
 thus  it  is,  Col.  iii.  12.   Put  on  therefore  bowels 
 of  mercies^  kindnefs^  hiimblenefs  of  mind :  And 
 Kom,  xii.  10.  Be  kindly  af'edfi  one  d  one  to  ano- 
 ther \  with  brotherly  love^  in  honour  preferring 
 one  another :  Where  you  fee  how  clofe  an  at- 
 tendant humility  is  of  love.     Indeed  it  na- 
 turally flows  from  it;   for  love  always  fets 
 a  price  and  value  upon  the  thing   beloved,     . 
 makes  us  elleem  and  prize  it.     Thus  v/e  too 
 conftantly  find  it   in  felf-love ;   it  makes  us 
 think  highly  of  our  felves,  that  we  are  much 
 more   excellent   than    other  men.     Now  if 
 love,  thus  placed  on  our  felves,  beget  Pride, 
 let  us  but  divert  the  courfe,   and  turn  this 
 love  on  our  brethren,  and  it  will  as  furely 
 beget  humility  ;  for  when  we  fliould  fee  and 
 value  thofe  gifts  and  excellencies  of  theirs, 
 which  now  our  Pride  or  our  hatred  make  us 
 to  overlook  and  negled:,  and  not  think  it  rea- 
 fonable  either  to  defpife  them,  or  vaunt  and 
 magnify  our  felves  upon  fuch  a  comparifon ; 
 we  fliould    certainly   find  caufe   to    put  the 
 Apoftle's  exhortation  in  oradice,  Phil.  ii.  4. 
 
 That 
 
348  ci)e  m\)olt  ^nty  of  W^n. 
 
 iS)UnDap  That  we  lliould  ej^eem  others  betters  than  our 
 XVI.  Jelves.     Whcever  therefore  is  of  fo  haughty 
 a  temper,  as  lo  vilify  and  difdain  others,  may 
 conclude  he  hath  not  this  Charity  rooted  in 
 his  heart. 
 Cenfori-        Thirdly,    It  cafls  out  Cenforioufnefs  and 
 oiifnefs.     j-afh  judging.     Charity,  as  the  Apoftle  faith, 
 1  C(?r.  xiii.  5.  thinketh  no  evil;    is  not  apt  to 
 entertain  ill  conceits  of  others;    but,   on  the 
 contrary,  as  it   follows,  ver.  7.   believeth  all 
 things,  hopeth  all  things;  that  is,  it  is  forward 
 to  believe  and  hope  the  befl:  of  all  Men  ;  and 
 furely  our  own  experience  tells   us  the  fame, 
 for  where   we  love,  we  are  ufually  unapt  to 
 difcern  faults,  be  they  never  fo  grofs  (witnefs 
 the  great  blindnefs  we  generally  have  towards 
 our  ovv^n)  and  therefore  fhall  certainly  not  be 
 like  to  create  them,  where  they  are  not,  or 
 to  aggravate  them  beyond  their  true  fize  and 
 degree  :    And  then  to  what  (hall  we  impute 
 thofe  unmerciful  cenfures  and  ralh  judgments 
 of  other-,  fo  frequent  among  men,  but  to  the 
 want  of  this  Charity  ? 
 Dipm-        Fourthly,   It  cafls   out  DifTembling   and 
 kiing.       feigned  Kindnefs :  Where  this  true  and  real 
 love  is,    that  falfe  and  counterfeit  one  flies 
 from  before  it :   And  this  is  the  love  we  are 
 commanded  to  have,  fuch  as  is  without  DiJ- 
 fimulation^  Rom.xii.  9.    Indeed,  where  this  is 
 rooted  in  the  heart,  there  can  be  no  poflible 
 ■ule  of  Diilimulacion;  becaufe  this  is,  in  truth, 
 all  that  the  falf:;  one  would  feem  to  be,  and 
 
 fo 
 
Duty  of  Charity.  349 
 
 fo  is  as  far  beyond  ir,  as  nature  is  beyond  art ;  ^unDap 
 nay,  indeed,  as  a  divine  virtue  is  beyond  a  -X-Vl. 
 foul  fin,  for  fuch  is  that  hypocritical  kind- 
 nefs ;  and  yet  it  is  to  be  feared,  that  does  too 
 generally  ufurp  the  place  of  this  real  Charity. 
 The  effe(fts  of  it  are  too  vifible  among  us, 
 there  being  nothing  more  common,  than  to 
 fee  men  make  large  profeffiqns  to  thofe, 
 whom,  as  foon  as  their  backs  are  turned, 
 they  either  deride  or  mifchief. 
 
 Fifthly,  It  cafts  out  all  Mercenarinefs,  2indSe!ffeek- 
 Self-feeking  ;  'tis  of  fo  noble  and  generous  2i^"^' 
 temper,  that  it  defpifes  all  proje<ftings  for 
 gain  or  advantage;  Love  feeketh  not  her  own^ 
 1  Cor.  xiii.  5.  And  therefore  that  huckftering 
 kind  of  love,  fo  much  ufed  in  the  world, 
 which  places  it  felf  only  there,  where  it  may 
 fetch  in  benefit,  is  very  far  from  this  Charity. 
 
 Laftly,  It  turns  out  of  the  heart  all  Malice -^^ww??- 
 and  defire  of  Revenge,  which  isfo  utterly  con- 
 trary to  it,  that  it  is  impoilible  they  (hould 
 both  dwell  in  the  fame  breaii.  'Tis  the  pro- 
 perty of  love^  to  bear  nil  things^  i  Cor.  xiii.  7. 
 toendure  the  greateft  injuries,without  thought 
 of  making  any  other  return  to  them,  than 
 prayers  and  bleflings ;  and  therefore  the  ma- 
 licious, revengeful  perfon,  is,  of  all  others, 
 the  greateft  ftrangcr  to  this  Charity. 
 
 'Tis  true,    if  this  virtue  were  to  be  t^^v-lhis  Cla- 
 cifed  but   towards  fome  fort   of  perfons,    i^^^^l^",  , 
 
 •1  r  n        '    \  T  i*i-         extended 
 
 might  eoniift  with  malice  to  others  ;  it  being  e^ven  to 
 pollible  for  a  man  that  bitterly  hates  one,  zo  Enemies- 
 
 love 
 
350 '^^t  mf)olt  Bttty  of  ^m* 
 
 ^\xnta^  love  another:  But  we  are  to  take  notice,  that 
 XVI.  |;his  Charity  muft  not  be  fo  confined,    but 
 muft  extend  and  ftretch  it  felf  to  all  men  in 
 the  world,   particularly  to  Enemies;   or  elfe 
 it  is  not  that  divine  Charity  commended  to 
 us  by  Chrift.     The  loving  of  friends  and  be- 
 nefadlors  is  fo  low  a  pitch,  that  the  very  Pub- 
 licans and  finners,  the  worfl:  of  men,   were 
 able  to  attain  to  it,  Matt.  v.  46.    and  there- 
 fore 'tis  not  counted  rewardable  in  a  difciple 
 of  Chrill.  No,  he  exped:s  we  (hall  foar  higher, 
 and  therefore  hath  fet  us  this  more  fpiritual 
 and  excellent  precept  of  loving  of  Enemies, 
 Matt.  v.  44.  /  /ay  unto  you^  Love  your  Ene- 
 mieSj  blej's  them  that  curfe  you,  and  pray  for 
 them  which  dejpitefiilly  ufe  you,  and  perfecute 
 ycu:  And  whofoever  does  not  thus,  will  never 
 be  owned  by  him  for  a  difciple.  We  are  there- 
 fore to  conclude,  that  all  which  has  been  faid, 
 concerning  this  Charity   of  the  AfFed:ions, 
 muft  be  underftood  to  belong:  as  well  to  our 
 fpitefulleft  Enemy,as  our  moft  obi  iging  Friend. 
 But  becaufe  this  is  a  duty,  to  Vv'hich  the  for- 
 ward nature  of  a  man  is  apt  to  object  much, 
 'twill  not  be  amifs  to  'infift  a  little  on  fome 
 confiderations  which  may  enforce  it  on  us. 
 Moti'ves         And  firft,  Confider  what  hath  been  already 
 thereunto:  touched  OH,  that  It  is  the  Command  of  Chrift, 
 ofChHii    borh  in  the  texts  above-mentioned,  and  mul- 
 titudes of  others ;   there  being  fcarce  any  pre- 
 cept fo  often  repeated  in  the  New  Teftamenc 
 as  this,  of  loving  and  forgiving  of  our  Ene- 
 mies. 
 
Duty  of  Charity.  3^1 
 
 mies.  Thus,  Eph.  iv.  32.  Be  ye  kind  one  /<?^n^a? 
 another ^  tender-heart edy  forgiving  one  ano-  ^^ *■* 
 ther :  And  again,  Col.iu.  13.  Forbearing  one 
 another y  and  forgiving  one  another^  if  any 
 man  have  a  quarrel  againjl  any;  even  as  Chriji 
 forgave  you^fo  alfo  do  ye.  So  alfo,  iPet.'ni.g, 
 Not  rendering  evil  for  evily  or  railing  for  rail- 
 ing ;  but  contrariwife^  blefjing,  A  whole  vo- 
 lume of  texts  might  be  brought  to  this  pur- 
 pofe,  but  thefe  are  certainly  enough  to  con- 
 vince any  man,  that  this  is  firidtly  required  of 
 us  byChrift;  and  indeed  I  think  there  are 
 few  that  ever  heard  of  the  Gofpel,  but  knov/ 
 it  is  fo.  The  more  prodigioully  ftrange  is  it, 
 that  men,  that  call  themfelves  Chriftians, 
 fliould  give  no  degree  of  obedience  to  it :  Nay, 
 not  only  fo,  but  even  publickly  avow  and 
 profefs  the  contrary,  as  we  daily  fee  they  do ; 
 it  being  ordinary  to  have  men  refolve  and  de- 
 clare, that  they  will  not  forgive  fuch  or  fuch 
 a  man ;  and  no  confideration  of  Chrift's  Com- 
 mand can  at  all  move  them  from  their  pur- 
 pofe.  Certainly  thefe  men  underftand  not 
 what  is  meant  by  the  very  word  Chrifiian^ 
 which  fignifies  a  Servant  andDifcipleofChrift: 
 And  this  Charity  is  the  very  badge  of  the  one, 
 and  Icflbn  of  the  other :  And  therefore  'tis 
 the  greateft  abfurdity  and  contradiction  to 
 profefs  themfelves  ChrKiians,  and  yet  at  the 
 fame  time  to  reiiii  this  fo  exprefs  Command 
 of  that  Chrift,  whom  they  own  as  their  Ma- 
 iler ;  If  I  be  a  Mafer,  faith  God,  where  is 
 I  my 
 
352  Cije  n^ijolE  J^ut^  of  ^an» 
 
 j§>unDan  my  fear?  Mai,  i.  6.    Obedience  and  reverence 
 XVI.   are  fo  much  the  duties    of  fervants,  thac  na 
 man  is  thought  to  look  on  him  as  a  mafter, 
 to  whom  he  pays  them  not ;  fVbv  call  ye  me 
 Lord,  Lord^  and  do  not  the  things  which  I  jay  ? 
 faith  Chrift,  Luke  vi.  46.     The  whole  world 
 is  divided  into  two  great  families,  Chrift's  and 
 Satan's  :   And  the  obedience  each  man   pays, 
 Signifies  to  which  of  thefe  mafters  he  belongs ; 
 if  he  obey  Chrift,  to  Chrift  ;   if  Satan,  to  Sa- 
 tan.    Now  this  fin  of  malice  and  revenge  is 
 fo  much   the  didlate  of  that  wicked  fpirit, 
 that  there  is  nothing   can  be  a  more  dire(5t 
 obeying  of  him;  'tis  the  taking  his  livery  on 
 our  backs,  the  proclamation  whofe  fervants 
 we  are.     What  ridiculous   impudence   is  it 
 then,  for  men  that  have  thus  entred  them- 
 felves  of  Satan's  family,  to  pretend  to  be  the 
 fervants  of  Chrift  ?    Let  fuch  know  affuredly, 
 that  they  ftiall  not  be  owned  by  him,   but  at 
 the  great  day  of  account  be  turned  over  to 
 their  proper  mafter,  to  receive  their  wa2;es  in 
 fire  and  brimftone. 
 Example       A  fecond  confiderarion  is  the  Example  of 
 c/Go^.     Q^^      ^l^lg   jg  ^j^  argument  Chrift  himfelf 
 
 thought  fit  to  ufe,  to  imprefs  this  Duty  on  us, 
 as  you  may  fee,  Luke  vi,  35,  36.  Where  after 
 having  given  the  Command  of  loving  Ene- 
 mies, he  encourages  to  the  pradtice  ot  it,  by 
 telling,  that  it  is  that  which  will  make  i:s  the 
 children  of  the  Highefl  (that  is,  'twill  give  us 
 a  likencfs  and  relemblance  to  him,  as  chil- 
 dren 
 
Duty  of  Charity.  or-? 
 
 dren  have  to  their  parents)  for  he  is  kmd  /(P.f^nnfiau 
 the  unthankful  and  to  the  evil.  And  to  the  XVL 
 fame  purpofe  you  may  read,  Matth.  v.  45. 
 He  malzeth  his  fun  to  rife  on  the  evil  and  on  the 
 good^  and  fendeth  rain  6n  the  juft  and  on  the 
 iinjufi :  And  fure  this  is  a  moft  forcible  con- 
 fideration  to  excite  us  to  this  Duty.  God,  we 
 know,  is  the  Fountain  of  perfedlion,  and  the 
 being  like  to  him,  is  the  Turn  of  all  we  caa 
 v/ifh  for ;  and  though  it  was  Lucifer  %  fall, 
 his  ambition  to  be  like  the  Moft  High,  yec 
 had  the  likenefs  he  affe6led  been  only  that  of 
 hollnefs  arid  gobdnefs,  he  might  ftill  have 
 been  an  angel  of  light.  This  defire  of  imi- 
 tating our  heavenly  Father,  is  the  fpecial  mark 
 of  a  child-^f  his.  Now  this  kindnefs  and  good- 
 nefs  to  enemies  is  moft  eminently  remarkable 
 in  God,  and  that  not  only  in  refpei^t  of  the 
 temporal  mercies,  which  he  indifferently  be- 
 ftovv^s  on  all,  his  fun  and  rain  on  the  iinjuf^ 
 as  in  the  text  fore-mentioned,  but  chiefly  in 
 his  fpiritual  mercies.  We  ais  all,  by  our 
 wicked  works,  Col,  i.  21.  enemies  to  him,  and 
 the  mifchief  of  that  enmity  would  have  fallea 
 wholly  upon  our  felves.  God  had  no  mo- 
 tive, befides  that  of  his  pity  to  us,  to  with  a 
 reconciliation;  yec  fo  far  was  he  from  return- 
 ing our  enmity,  when  he  might  have  re-^ 
 venged  himfelf  to  our  eternal  ruin,  that  he 
 deli^ns  and  contrives  how  he  may  bring  us 
 to  be  at  peace  With  him.  This  is  a  huge  de- 
 gree of  mercy  and  kindnefs;  but  the  means 
 A  a  he 
 
;§^ur.Daii  he  ufed  for  effifling  this,  is  yet  far  beyond  it: 
 ^yi»  He  fent  his  own  Son  from  Heaven  to  work  it; 
 and  that  not  only  by  perfuafions,   but  fujffer- 
 ings  alfo:  So  much  did  he  prize  us  miferable 
 creatures,   that  he  thought  us  not  too  dear 
 bought  with  the  blood  of  his  Son.     The  like 
 example  of  mercy  and  patience  we  have  in 
 Chrift,  both  t?2  layiijg  down  his  life  for  us  ene^ 
 7nies,  and  alfo  in  that  meek  manner  of  doing 
 .    it,  which  we  find  excellently  fet  forth  by  the 
 Apoftle,   I  Pet,  ii.  22,  23,  24.  and  commend- 
 ed to  our  imitation.     Now  furely,  when  all 
 this  is  confidered,  we  may  well  make  ^z.John's 
 inference:   Beloved^   if  God  fo  loved  us^   we 
 ought  alfo  to  love  one  another^    i  John  iv.  11. 
 How  fhameful  a  thing  is  it,   for  us  to  retain 
 difpleafures  againft  our  brethren,  when  God 
 thus  lays  by  his  towards  us,  and  that  when 
 we  have  fo  highly  provoked  him. 
 7he  Dif-       This  diredts  to  a  third  confideration,  the 
 fefZlT  comparing  our  Sins  againft  God  with  the  Of- 
 our  OffenAtncts  of  ouTbrethren  againft  us;   which  we 
 ffj  «^a»//?no  fooner  fliall  come  to  do,   but  there  will 
 Mens  7-    appear  a  vafl  difference  between  them,  and 
 gfiiniiu!.  that  in  feveral  refped:s:   For,  Firft,  There  is 
 the  majefly  of  the  Perfon  againft  whom  we 
 fin,  which  exceedingly  increafes   the  guilt ; 
 whereas  between  Man  and  Man  there  can- 
 not be  fo  great  a  diftance:  For  though  fome 
 Men  are  by  God  advanced  to  fuch  erainency 
 of  dignity,  as  may  make  an  injury  offered  to 
 them  the  greater,  yet  ftill  they  are  but  Men 
 
 of 
 
Duty  of  Charity.  ^SS 
 
 of  the  fame  nature  with  us,  whereas  he  is-2>unOaji 
 God  bleffed  for  ever.  Secojidly,  There  is  -^^^» 
 his  fovereignry  and  power,  which  is  original 
 in  God  ;  for  we  are  his  creatures,  we  have 
 received  our  whole  being  from  him  ;  and 
 therefore  are,  in  the  deepeft  manner,  bound 
 to  perfedl  obedience ;  whereas  all  the  fove- 
 reignty  that  one  man  can  poflibly  have  over 
 another,  is  but  imparted  to  them  by  God  5 
 and,  for  the  moft  part,  there  is  none  of  this 
 neither  in  the  cafe,  quarrels  being  moft  ufual 
 among  equals.  Thirdly,  There  js  his  infi- 
 nite bounty  and  goodnefs  to  us :  AH  that  ever 
 we  enjoy,  whether  in  relation  to  this  life,  or 
 a  better,  being  v/holiy  his  free  gift;  and  fo 
 there  is  the  fouleft  ingratitude  added  to  our 
 other  crimes:  In  which  refped:  alfo 'tis  im- 
 poffible  for  one  man  to  offend  againfl:  another 
 in  fuch  a  degree:  For  though  one  m;iy  be 
 (and  too  many  are)  guilty  of  unthankfulnefs 
 towards  men,  yet,  becaufe  the  greatefl  bene- 
 fits that  man  can  beflovv,  are  infinitely  fliort 
 of  thofe  which  God  doth,  the  ingratitude 
 cannot  be  near  fo  great  as  towards  God  it  is. 
 Laftly,  There  is  the  greatnefs  and  multitude 
 of  our  fins  againfl  God,  which  do  infinitely 
 exceed  all  that  the  moft  injurious  man  can  do 
 againftus;  for  we  all  fin  much  oftner,  and 
 more  heinoufiy  againfl  him,  than  any  man, 
 be  he  never  fo  malicious,  can  find  opportu- 
 nities of  injuring  his  brethren.  This  inequa- 
 lity and  difproportion  our  Saviour  intimates 
 A  a  2  in 
 
35^  '^IJ^  Vi^f^olz  l^ut^  of  a^an. 
 
 j&unDay  in  the  parable,  Matt.xv'ni.  where  our  offences 
 XVI.  agalnfl  God  are  noted  by  the  ten  thoufand  ta- 
 lents^ whereas'  our  brethrens  againft  us  are  de- 
 fcribed  by  the  hundred  pence.  A  talent  hugely 
 but-weighs  a  penny,  and  ten  thoufand  out- 
 numbers a  hundred:  Yet  fo,  and  much  more, 
 does  the  weight  and  number  of  our  fins  ex- 
 ceed all  the  offences  of  others  againfl  us. 
 Much  more  might  be  faid  to  {l:iew  the  vafl 
 inequality  between  the  faults  which  God  for- 
 gives us,  and  thofe  we  can  poffibly  have  to 
 forgive  our  brethren  j  but  this,  I  fuppofe, 
 may  fuffice  to  filence  all  the  objeclions  of  cruel 
 and  revengeful  perfons  againfl  this  kindnefs  to 
 enemies.  They  are  apt  to  look  upon  it  as  an 
 abfurd  and  unreafonable  thing;  but  finceGod 
 himfelf  ads  it  in  fo  much  a  higher  degree,  who 
 can,  without  blafphemy,  fay  it  is  unreafonable? 
 If  this,  OF  any  other  fpiritual  duty,  appear  fo 
 to  us,  we  may  learn  the  reafon  from  the 
 Apoille,  I  Ccr.  ii.  14.  I'he  carnal  man  receiveth 
 710 1  the  thingi  of  the  Spirit  of  God ^  for  they  are 
 foolijlmefs  imto  him.  'Tis  the  carnality  and 
 iieflilinefs  of  our  hearts  th^rt  makes  it  fecm  fo ; 
 and  therefore,  infteadof  difputing  againfl  the 
 duty,  let  us  purge  oar  hearts  of  that,  and 
 then  we  fiiall  find  that  true,  which  the  fpiritual 
 Wifdom  affirms  of  her  dodrines,  Prov.  viii  9. 
 TZ-t'v  are  all  plain  to  him  that  under jiandeth^ 
 and  right  to  them  that  find  knowledge. 
 PLafant'  Nay,  this  loving  of  enemies  is  not  only  a 
 '^-'^'^/^'^''•' reafon  able,  but  a  pleafant  Dmy  j   and  that  I 
 
 fuppofs 
 
Duty  0}  Charity.  357 
 
 fuppofe  as  a  fourth  confideration,   there  is  a^unDau 
 great  deal  of  fweetnefs  and  delight  to  be  found  ^  v  1. 
 in  it.     Of  this,   I  confefs,   none  can  fo  well 
 judge,  as  thofe  that  have  pradlifed  it:  The 
 nature  even  of  earthly  pleafures  being  fuch, 
 that  'tis  the  enjoyment  only  that  can  make  a 
 man  truly  knov/  them.     No  man  can  fo  de- 
 fcribe  the  tafte  of  any  delicioub  thing  to  an- 
 other,  as  that  by  it  he  (liall  know  the  relilli 
 of  it;  he  muft  firfl  adualjy  tafte  of  it ;   and 
 fure  'tis  much  more  fo  in  fpiritual  pleafures : 
 And  therefore,  he  that  would  fully  know  the 
 Sweetncfs  and  Pleafantnefs  of  this  Duty,  let 
 him  fet  to  the  pracPcice,  and  then  his  own  ex- 
 perience will  be  the  beft  informer.   Bur  in  the 
 mean  time,  how  very  unjuft,  yea,  and  foolifli 
 is  it,  to  pronounce  ill  of  it  before  trial }   for 
 men  to  fay,  This  is  irkfom.e  and  intolerable, 
 who  never  fo  much  as  once  offered  to  try  whe- 
 ther indeed  it  were  fo  or  no  ?   Yet  by  this  very 
 means  an  ill  opinion  is  brought  up  of  this  moft 
 delightful  Duty,    and  pafTes  current  among 
 men:   whereas,  in  all  juftice,  the  teflimony 
 of  it  fhould  be  taken  only  from  thofe  who 
 have  tried  it ;  and  they  would  certainly  give 
 another  account  of  it. 
 
 But  though  the  full  knowledge  hereof  be 
 to  be  had  only  by  this  nearer  acquaintance, 
 yet  methinks  even  thofe,  who  look  at  it  but 
 at  a  diftance,  may  difcern  fomewhat  of  ami- 
 ablenefs  in  it,  if  no  other  way,  yet  at  leafi:  by 
 comparing  ic  with  the  uneafinefs  oi  its  con- 
 A  a  3  trary. 
 
3  s  8  &)t  n^^cle  wut^  of  ^an. 
 
 ^•urir.ay  trary.  Malice  and  revenge  are  the  moil  reft- 
 XVI.  lefs  tormenting  paflions  that  can  poflefs  the 
 mind  of  a  man  ;  they  keep  men  in  perpetual 
 ftudy  and  care  how  toeffedt  their  milchievous 
 purpofes;  it  difturbs  their  very  fleep,  as  .So- 
 /o;?/^;^  obferves,  Prov.'iv.  i6.  T^key  Jleep  not^ 
 except  they  have  done  mij chiefs  and  their  Jlecp 
 is  taken  away^  r^nlefs  they  caufe  fome  to  fulli 
 Yea,  it  imbitters  all  the  good  things  they  en- 
 joy, fo  that  they  have  no  tafte  or  relilh  of  then 
 A  remarkable  example  of  this  we  have  in  Fl 
 man^  who,  tho'  he  abounded  in  all  the  greac 
 nefs  and  felicity  of  the  world,  yet  the  malice 
 he  had  to  a  poor  defpicable  man,  Mordecai^ 
 kept  him  from  tafting  contentment  in  all  this, 
 as  you  may  fee,  £/?/;.  chap.  v.  where,  after  he 
 had  related  to  his  friends  all  his  profperities, 
 ver.  II.  he  concludes  thus,  vcr.  13.  Tet  all  this 
 availeth  me  fiothifig,  fn  long  as  Ijee  Mordecai 
 the  ^^^^ fitting  at  the  Kings  gate.  On  the  othei: 
 fide,  the  peaceable  fpirir,  that  can  quietly  pafs 
 by  all  injuries  and  affronts,  enjoys  a  conti- 
 nual calm,  and  is  above  the  malice  of  his  ene- 
 mies; for  let  them  do  what  they  can,  they 
 cannot  rob  him  of  his  quiet,  he  is  firm  as  a 
 rock,  which  no  fcorm-s  or  Vv'inds  can  move: 
 When  the  furious  and  revengeful -man  is  like 
 a  wave,  which  the  lead  blaft  tofTes  and  tum- 
 bles from  its  place.  But,  befides  this  inward 
 difquiet  of  revengeful  men,  they  often  bring 
 many'outward  calamities  upon  themfelves ; 
 they  exafperate  their  enemies,  and  provoke 
 
 them 
 
Duty  of  Charity.  359 
 
 them  to  do  them  greater  mifchiefs;  nay,  often- ^unCiai? 
 times  they  willingly  run  themfelves  upon  the  ^  *  ■*» 
 greateft  miferies,  in  purfuit  of  their  revenge  ; 
 to  which 'tis  ordinary  to  fee  men  facrificegoods, 
 eafe,  credit,  life,  nay,  foulitfelf,  not  caring 
 what  theyfufFer  themfelves,  fo  they  may  fpite 
 their  enemy;  fo  ftrangely  does  this  wretched 
 humour  befot  and  blind  them.  On  the  con- 
 trary, the  meek  perfon,  he  often  meks  his 
 adverfary,  pacifies  his  anger;  ^  fift  anfwer 
 turneth  away  wrathy  faith  Solomon^  Prov.xv.  i. 
 And  fure  there  is  nothing  can  tend  more  to 
 that  end.  But  if  it  do  happen  that  his  enemy 
 be  fo  inhuman,  that  he  mifs  of  doing  that,  yec 
 he  is  ftill  a  gainer  by  all  he  can  fufFer:  For, 
 Firft,  He  gains  an  opportunity  of  exercifing 
 that  moil  Chriflian  Grace  of  Charity  and  For- 
 givenefs,  and  fo  at  once  of  obeying  the  Com- 
 mand, and  imitating  the  Example  of  his  Sa- 
 viour; which  is,  to  a  true  Chriftian  fpirir,  a 
 mod  valuable  advantage:  And  then,  Secondly, 
 He  gains  an  acceffion  and  increafe  to  his  re^ 
 ward  hereafter.  And  if  it  be  objected,  Thac 
 that  is  not  to  be  reckon'd  into  the  prefenc 
 pleafure  of  the  Duty,  I  anfwer,  That  the  ex- 
 pedtation  and  belief  of  it  is;  and  that  alone  is 
 a  delight  infinitely  more  ravifhing,  than  the 
 prefent  enjoyment  of  all  fenfual  pleafure  can  be. 
 
 The  fourth  confiJeration  is,  the  danger  of -^'^''^y^^- 
 not  performing  this  Duty;  of  which  I  mighfg^J^"^; 
 reckon  up  divers,  butl  fhall  infift  only  on  ih2.x.notforgivt 
 great  one,  which  contains  in  it  all  the  refl,  and "'• 
 A  a  4  thac 
 
36p  'Wt\t  mi^oit  put^  oc  ffipan. 
 
 ,;?^»nDan  that  is  the  forfeiting  our  own  pardons  front 
 AVI.    God,  the  having  our  fins  againft  him  kept  ftill 
 on  his  fcore,  and  not  forgiven.    This  is  a  con- 
 .{ideratipn'that,  methinks,  Ihould  affright  us 
 into  good  nature  ;  if  it  do  not,  our  malice  is 
 greater  to  our  felves  than  to  our  enemies:  For 
 aias!  what  hurt  is  it  poffible  for  thee  to  do 
 lo  another,  which  can  bear  any  comparifcn 
 V/ith  that  thou  doft  thy  felf,  in  lofing  the  par- 
 don of  thy  fins ;   which  is  fo  unfpeakable  a 
 ipifchief,  th^t  the  Devil  hiqifelf,  with  all  hi* 
 rnalice,  c^pnof  wifli  a  greater :  'Tis  all  he  aims 
 atj  firft,  that  we  may  fin,  and  then,  that  thofe 
 lins  may  never  be   pardoned  j   for   then   he 
 Icnovvs  he  has  us  fure  enough;  Hell  and  dam- 
 nation being  certainly  the  portion  of  every 
 tjnpardoned  finner,  befides  all  other  effects  of 
 Qod's  wrath  ip  this  life.     Confider  this,  and 
 then  tell  me,  what  thou  hafl  got  by  the  highr 
 eft  revenge  thou  ever  ac^edfl  upon  another  ? 
 *Tis  a  devilifh  phrafe  in  the  mouth  of  men, 
 Tliat  rei?e?7geisj%veet  ;  but  is  it  pofiible  there 
 can  be  (even  to  the  mod  diflemperate  palate) 
 any  luch  fweetnefs  in  it,  as  may  recompenfe 
 that   everlailing   bitternefs  that   attends   it? 
 'Tis  certain,  noman  inhis  wits  can, upon  fober 
 j^joging,  imagine  there  is.    But,  alas!  we  give 
 not  our  felves  time  to  weie;h  chinas,  but  fuifer 
 our  felves  to  be  hurried  away  with  the  heat 
 of  an  angry  humour,  never  confidering  how 
 dear  we  mufl  pay  for  it;  like  the  filiy  bee, 
 ihH  ia  angsr  leaves  at  once  her  ftin^  and  h-c^ 
 
 life 
 
Duty  of  Chants.  361 
 
 life  behind  her  ;  the  fting  may,  perhaps,  give^"^^9 
 fome  {hort  pain  to  the  flefh  it  fticks  in,  but  ^^ ^' 
 yet  there  is  none  but  difcerns  the  bee  has  the 
 worft  of  it,  that  pays  her  life  for  fo  poor  a 
 revenge  :  So  it  is  in  the  greatefl  acfl:  of  our 
 malice  ;  we  may  perhaps  leave  our  fiings  in 
 others,  put  them  to  fome  prefent  trouble,  but: 
 that,  compared  with  the  hurt  redounds  to  our 
 felves  by  it,  is  no  more  than  that  inconfider- 
 able  pain  is  to  death,  nay,  not  fo  muchj  be- 
 caufe  the  mifchiefs  that  we  bring  upon  our 
 fplves  are  eternal,  10  which  no  finite  thing 
 can  bear  any  proportion.  Remember  then, 
 whenfoever  thou  art  contriving  and  plotting 
 a  revenge,  that  thou  quite  miftakeft  the 
 mark  J  thou  thinkeft  to  hit  the  enemy,  and 
 alas!  thou  woundeft  thy  felf  to  death.  And 
 let  no  man  fpeak  peace  to  himfelf,  or  think 
 that  thefe  are  vain  terrors,  and  that  he  may 
 obtain  pardon  from  God,  tho'  he  give  none 
 to  his  brethren  :  For  he  that  is  Truth  it  felf 
 has  a^bred  us  the  contrary.  Matt.  vi.  i^.  Jfve 
 jQrgive  not  me?!  their  trefpajfes^  neither  will  your 
 ■Father  forgive  your  tre/pafjes.  And  left  we 
 fliould  forget  the  necelfity  of  this  Duty,  he 
 hath  inferred  it  in  our  daily  prayers,  where  we 
 make  it  the  condition,  on  which  we  beg  par- 
 don from  God ;  Forgive  us  our  trefpajfes,  as  we 
 Jorgtve  them  that  trej'pajs  againfi  us.  Whac 
 a  heavy  curfe  then  does  every  revengeful  per- 
 fon  lay  upon  himfelf,  when  he  fays  this  pray-, 
 cr  ?  He  does,  in  eftetft,  beg  God  not  to  forgive 
 
 him; 
 
362  ci^e  mt)Qlt  ^utv  of  ^^aiTv 
 
 ^lUitiag  him;  and  'tis  too  fure  that  part  of  his  prayer 
 XVI,  ^iii  be  heard,  he  fhall  be  forgiven  juft  as  he 
 forgives,  that  is,  not  at  all.  This  is  yet  farther 
 fee  out  to  us  in  the  parable  of  the  Lord  and 
 the  Servant,  MaU,  xviii.  The  Servant  had 
 obtained  of  his  Lord  the  forgivenefs  of  a  vaft 
 debt,  ten  thoufand  talents,  yet  was  fo  cruel 
 to  his  feliow-fervant,  as  to  exad:  a  poor  tri- 
 fling fum  of  an  hundred  pence;  upon  which 
 his  Lord  recals  his  former  forgivenefs,  and 
 charges  him  again  with  the  whole  debt.  And 
 thisChrift  applies  to  our  prelentpurpofe,  1^.35. 
 So  likewijefhall  my  heavenly  Father  do  alfo  un- 
 to you^  if  ye  from  your  hearts  forgive  not  every 
 one  his  brother  their  trefpafj'es.  One  fuch  a(ft 
 of  uncharitablenefs  is  able  to  forfeit  us  the 
 pardon  God  hath  granted  us ;  and  then  all  our 
 fins  return  again  upon  us,  and  (ink  us  to  utter 
 ruin.  I  fuppofe  it  needlefs  to  heap  up  more 
 teftimonies  of  Scripture  for  the  truth  of  this; 
 thefe  are  fo  clear,  as  may  furely  ferve  to  per- 
 fuade  any  man,  that  acknowledges  fcripture, 
 of  the  great  and  fearful  danger  of  this  fin  of 
 uncharitablenefs.  The  Lord  pofTefs  all  our 
 hearts  with  fuch  a  juil  fenfe  of  it,  as  may 
 make  us  avoid  it. 
 'Cratitude  The  laft  confideration  I  fliall  mention,  Is 
 t9  God.  jI^^j.  of  Gratitude.  God  hath  fliewed  wonder- 
 ful mercies  to  us;  Chrift  hath  fuffered  heavy 
 things  to  bring  us  into  a  capacity  of  that  mer- 
 cy and  pardon  from  God:  And  fhall  we  noc 
 then  think  our  felves  obliged  to  fome  returns 
 
 of 
 
Duty  of  Charitv.  363 
 
 of  rnankfulDefs?    If  we  will  rake  the  Apoftle's-5>yi|^ay 
 judgment,  he  tells  us,  2  C^r.  V.  15.  That  fmce  ^^^• 
 Chri/i  died  for  us  all^  'tis  but  reafoiiable  that 
 wc  Jljould  720t  heno^forth  live  unto  our  felves^ 
 but  u72to  him  that  died 'for  us.     Indeed,  were 
 every  moii^ent  of  our  life  confecrated  to  his 
 immediaLe  fervice,  'twere  no  more  than  com- 
 mon Gratitude  requires,  and  far  lefs  than  fuch 
 ineftimable  benefits  deferve.     What  a  (hame- 
 ful  unthankfulnefs  is  it  then,  to  deny  him  fo 
 poor  a  fatibfadion  as  this,  the  forgiving  our 
 brethren  ?   Suppofe  a  man,  that  were  ranfom- 
 ed  eiiher  from  death  orflavery,  by  the  bounty 
 and  fufferings  of  another,    fhould  upon  his 
 releafe  be  charged  by  him,  that  fo  freed  him, 
 in  return  of  that  kindnefs  of  his,  to  forgive 
 fome  flight  debt,  which  was  owing  him  by 
 fome  third  perfon  ;  would  you  not  think  him 
 the  unthankfuileft  v/retch  in  the  world  than 
 fnould  refufe  this  to  fb  great  a  benefa(ftor  ? 
 Yet  fuch  a  wretch,  and  much  worfe,  is  every 
 revengeful  perfon:  Chrift  hath  bought  us  out 
 of  eternal  flavery,  and  that  not  with  corrup- 
 tible thi?igSy  asfilver.andgoldy  but  ivith  his 
 oitn  ?noJl  precious  bloody    1  Pet.  i.  18,   19.   and 
 hath  earneftly  recommended  to  us  the  love  of 
 our  brethren,  and  that  with  the  moft  moving 
 arguments,  drawn  from  the  greatnefs  of  his 
 love  to  us:  And  if  we  fl:iall  obftinately  refufe 
 hmi  in  lo  juft,  fo  moderate  a  demand,  how 
 unfpeakable  a  vilenefs  is  it  ?    And  yet  this  we 
 do  downright,    if  we  keep  any  malice  or 
 
 grudge 
 
364  ci^e  m^olt  ^mv  ot  S^an. 
 
 ^uioan  grudge  to  any  perlbn  whatfoever.  Nay,  far- 
 ^^^'  ther,  this  is  not  barely  an  unthankfulnefs,  but 
 there  is  alfo  joined  with  it  a  horrible  contempt 
 anddefpifing  of  hjm.  This  peace  and  unity 
 of  brethren  was  a  thing  fo  much  prized  and 
 valued  by  him,  that,  when  he  was  to  leave  the 
 world,  he  thought  it  the  mbO:  precious  thing 
 he  could  bequeath;  and  therefore  left  it  by 
 way  of  legacy  to  his  Difciples,  Jobn  xiv.  27. 
 Peace  I  leave  with  you.  We  ufe  to  fet  a  great 
 value  on  the  flighteft  bequefts  of  our  dead 
 friends,  to  be  exceeding  careful  not  to  lofc 
 ihem  >  and  therefore,  if  we  wilfully  bangle 
 away  this  fo  precious  a  legacy  of  Chrift,  'tis 
 a  plain  lign  we  v/ant  that  love  and  efteem  of 
 him,  which  we  have  of  our  earchly  friends; 
 and  that  we  defpife  him,  as  well  as  his  legacy. 
 The  great  prevailing  of  this  fin  of  unchari- 
 tablenefs  has  made  me  fland  thus  long  on  thefe 
 confiderations  for  the  fubduing  it.  God  grant 
 they  may  make  fuch  imprejjion  on  the  reader^  as 
 may  be  available  to  that  purpofe  I 
 
 i  fliall  only  add  this  one  advice,  That  thefe, 
 
 or  whatfoever  other  remedies  againfl  this  fin, 
 
 m.uft  be  t?fed  timely:  'Tis  ofc-times  the  fru- 
 
 ftrating  of  bodily   medicines,    the  applying 
 
 them  too  lare  j  and  'tis  UiUch  oftner  fo  in  fpiri- 
 
 lual.   Therefore,  if  it  be  pofiible,  let  thefe  and 
 
 *fl,gg^a    the  like  confideratiqns  be  fo  conflantly  and 
 
 rifingof    habitually  fixed  in  thy  heart,  that  they  may 
 
 Rancour    frame  it  to  fuch  mecknefs,  as  may  prevent  all 
 
 %/fS'  rifings  of  Rancour  or  Revenge  in  thee:  For  it 
 
 '■■■■■  ■  k 
 
Duty  of  Charity.  365 
 
 is  much  better  they  fliould  ferve  as  armour  to.5>unv?au 
 prevent,   than  as  balfam  to  cure  the   wound.  ^^1. 
 But  if  this  paffion  be  not  yet  fo  fubdued  in 
 thee,  but  that  there  will  be  fome  flirrings  of 
 it,  yet  then  be  fure  to  take  it  at  the  very  firfl 
 rife,  and  let  .not  thy  fancy  chew,  as  it  were, 
 upon  the  injury,  by  often  rolling   it  in  thy 
 mind  ;  but  remember  betimes  the  foregoing 
 confiderations,   and  withal,  that  this  is  a  rimd 
 and  feafon  of  trial  to  thee,  wherein  thou  mayft 
 jQiew  thou   haft  profited  in  Chrift's  fchool ; 
 there  now  being  an  opportunity  offer'd  thee 
 either  of  obeying  and  pleafing  God,  by  paf- 
 fing  by  this  offence  of  thy  brother,  or  elfe  of 
 obeying  and  pleafing  Satan,  that  lover  of  dif- 
 cord,  by  nouridiing  hatred  againft  him.    Re- 
 member this,  I  fay,  betimes,  befofe  thou  be 
 inflamed  ;  for  if  this  fire  be  thoroughly  kind- 
 led, it  will  caft  fuch  a  fmoak  as  will  blind 
 thy  reafon,  and  make  thee  unfit  to  judge, 
 even  in  this  fo  very  plain  a  cafe,  Whether  it 
 be  better,  by  obeying  God,  to  purchafe  to  thy 
 felf  eternal  blifs,  or,  by  obeying  Satan,  eter- 
 nal torments.    Whereas,  if  thou  put  the  que- 
 ftion  to  thy  felf,  before  this  commotion  and 
 difturbance  Oi  mind,   'tis  impofTible  but  thy 
 underftanding  mufl  pronounce  for  God  j  and 
 then,  unlefs  thou  wilt  be  fo  perverfe,  that  thou 
 wilt  deliberately  choofe  death,  thou  wilt  fure- 
 ly  pra(^"tife  according  to  that  fenrence  of  thy 
 iinderftanding.     I  fliall  add  no  more  on  this' 
 iirft  part  of  Charity,  that  of  the  Aftedlions. 
 i  1  pro- 
 
"366  €f)z  v^i)oU  W>uti^  of  ^an. 
 
 il)unDflj?       I  proceed  now  to  that  of  the  Adions :  And 
 XVI.  tj^is  indeed  is  it  whereby  the  former  mufl;  be 
 C/^^r/^  z>approved.     We  may  pretend  great  Charity 
 the  Mil-  ^iti^inj  butif  none  break  forth  in  the  Adions, 
 we  may  fay  of  that  love,  as  St.  "James  doth  of 
 the  faith  he  fpeaks  of,  that  it  is  dead.  Jam.  ii, 
 20.    It  is  the  loving  in  deed  that  mud  approve 
 cur  heart sbejore  God,  i  John.  iii.  18.   Now  this 
 love  in  the  Adtions  may  iikewife  fitly  be  di- 
 flributed,  as  the  former  was,  in  relation  to  the 
 four  diftindt  capacities  of  our  brethren,  their 
 fouls,  their  bodies,  their  goods,  and  credit. 
 Tovcards       The  foul,  1  formerly  told  you,  may  be  con- 
 theMind  {^Jered  either  in  a  natural  or  fpiricual  fenfe; 
 Nei^h-     and  in  both  of  them  Charity  binds  us  to  do 
 hour.        all  the  good  v/e  can.     As  the  foul  {ignifies 
 the  Mind  of  a  Man,  fo  we  are  to  endeavour 
 the  comfort  and  refrefhment  of  our  brethren, 
 defire  to  give  them  all  true  caufe  of  joy  and 
 chearfulnefs  j  efpecially  when  we  fee  any  un- 
 der any  fadnefs  or  heavinefs,    then  to  bring 
 cut  all   the   cordials  Vv'e  can   procure,    that 
 is,  to  labour  by  all  Chriftian  and  fit  means  to 
 chear  the  troubled  fpirits  of  our  brethren,  to 
 comfort  than  that  are  in  any  heavinefs,  as  the 
 Apoflie  fpeaks,  2  Cor,  \,  4. 
 His  Soul.       But  the  foul  in  the  fpiritual  fenfe  is  yet  of 
 greater  concernment j  and  thefecuringof  that 
 is  a  matter  of  much  greater  moment  than  the 
 refrelliing  of  the  mind  only ;  in  as  much  as  the 
 eternal  forrows  and  fadneffes  of  Hell  exceed 
 the  deepefl  forrov/s  of  this  life :   and  there- 
 fore, 
 
Duty  of  Charity.  367 
 
 fore,  though  we  muft  not  omit  the  former,  yfjuiiDaj 
 yet  on  this  we  are  to  employ  our  moft  zealous  ^^^* 
 Charities;  wherein  we  are  not  to  content  our 
 felves  with  a  bare  wifliing  well  to  the  Souls 
 of  our  brethren;  this  alone  is  a  fluggifh  fore 
 of  kindnefs,  unwordiy  of  thofe  who  are  to 
 imitate  the  great  Redeemer  of  Souls,  who 
 did  and  fuffered  fo  much  in  that  purchafe  : 
 No,  we  mud  add  alfo  our  endeavour  to  make 
 them  that  we  wifh  them.  To  this  purpvofe 
 it  were  very  reafonable  to  propound  to  our 
 felves,  in  all  our  converfings  wirh  others,  that 
 one  great  defign  of  doing  fome  good  to  xheir 
 Souls.  If  this  purpole  v/ere  fixed  in  our 
 minds,  we  (hould  then  difcern  perhaps  many 
 opportunities,  which  now  we  overlook,  of 
 doina;  fomethins:  towards  it.  The  brutiih  lo;- 
 norance  of  one  would  call  upon  thee  to  endea- 
 vour his  inftru(5lion ;  the  open  fin  of  another, 
 to  reprehend  and  admonifh  him ;  the  faint  and 
 weak  virtue  of  another,  to  confirm  and  encou- 
 rage him:  Everyfpiritual  want  of  thy  brother 
 may  give  thee  fome  occafion  of  exercifing 
 fome  part  of  this  Charity  ;  or  if  thy  circum- 
 flancesbefuch,  that,  upon  fober  judging,  thou 
 think  it  vain  to  attempt  anything  thy  ieli,  as 
 if  either  thy  meannefs,  or  thy  unacqaainted- 
 nefs,  or  any  the  like  impediment,  be  like  to 
 render  thy  exhortations  fruitlefs,  yet  if  thou 
 art  induftrious  in  thy  Charity,  thou  mayeffc 
 probably  find  out  fome  other  inftrument,  by 
 whom  to  do  it  more  fuccefsfully.  There  can- 
 not 
 
368  ciie  miinU  IBntv  Of  ^aii. 
 
 ^iri/av:  not  be  a  nobler  Itudy,  than  how  to  benefic 
 ^Vi'  mens  Souls:  And  therefore,  where  ri^e  dire<ft 
 means  are  improper^  'tis  fie  v/e  (lieold  whec 
 our  wits  for  attaining  of  others.  Indeed  'tis 
 a  (liame  we  fliould  nor  as  induflrioufiy  con- 
 trive for  this  great  fpiritual  concernment  of 
 others,  as  we  do  for  every  worldly  trifling  in- 
 tered:  of  our  own  ;  yet  in  them  we  are  un- 
 wearied, and  try  one  means  after  another,  till 
 we  compafs  our  end.  But  if,  after  all  our 
 ferious  endeavours,  the  obftinacy  of  men  do 
 not  fuffer  us,  or  themfelves  rather,  to  reap 
 any  fruit  from  them  ;  if  all  our  wooings  and 
 intreatings  of  men,  to  have  mercy  on  their 
 own  Souls,  will  not  work  on  them,  yet  be  fure 
 to  continue  f^ill  to  exhort  by  thy  example  : 
 Let  thy  great  care  and  tendernefs  of  thy  own 
 Soul  pre'ach  to  them  the  value  of  theirs,  and 
 give  not  over  thy  compaffions  to  them  j  but 
 with  the  prophet,  yer.xiu.  ly.  Let  thy  Soul 
 "joeep  injecretfor  them\  and  with  the  Pfalmifl, 
 Let  ringers  of  waters  run  down  thine  eyes,  be- 
 caufe  they  keep  not  God's  law,  Pfal.  cxix.  136. 
 Yea,  with  Chrifl  himfelf,  weep  over  \}c\Q,vc\,who 
 will  not  know  the  things  that  belong  to  their 
 peace,  Luke  xix.  42.  And  when  no  importu-  ■ 
 nitieswith  them  will  work, yet  even  then  ceafe 
 not  to  importune  God  for  them,  that  he  will 
 draw  them  to  himfelf  Thus  we  fee  Samuel, 
 when  he  could  not  diffuade  the  people  from 
 that  finful  purpofe  they  were  upon,  yethepro- 
 fcfiesnotwithfianding,  that  he  will  not  eea<c 
 
 praying- 
 
T)uty  of  charity.  369 
 
 praying  for  them  ;  nay,  he  looked  on  it  as  fo. ^unDai; 
 much  a  Duty,  that  it  would  be  fin  for  him  to  XVI. 
 omit  it;  God  forbid^  fays  he,  that  I jljould  fm 
 againft  the  Lord^  i?2  ceajing  to  pray  for  yoii^ 
 I  Sam.  xii.  23.  Nor  (hall  we  need  ro  fear  thac 
 our  prayers  will  be  quite  loft;  for  if  they  pre- 
 vail not  for  thofe  for  whom  we  pour  them 
 out,  yet,  however,  they  will  return  into  our 
 own  bofoms,  P/al.xxxv.  i^.  weihallbefure 
 not  to  mifs  of  the  reward  of  that  Charity. 
 
 In  the  fecond  place,  We  are  to  exercife  thhC^anfy  hi 
 adtive  Charity  toward  the  Bodies  of  our  neigh-'J-^^y 
 hours:  We  are  not  only  to  compaffionate  their 
 pains  and  miferies,  but  alfo  to  do  what  we 
 can  for  their  eafe  and  relief.  The  good  Sa- 
 maritan^  Luke  x.  had  never  been  propofed  as 
 our  pattern,  had  be  not  as  well  helped  as  pi- 
 tied the  wounded  man.  'Tisnot  good  wifhcs, 
 no,  nor  good  words  neither,  that  avail  in  fuch 
 cafes,  as  St.  yn?nes  tells  us,  If  a  brother  or fifter 
 he  naked,  and  defittute  of  daily  food ^  and  one 
 of  you  fay  unto  thefn^  Depart  in  peace ^  be  ye 
 ivarmed  and  filled'-,  ?iotwithJlanding  ye  give  hinl 
 not  thofe  things  that  are  needful  to  the  body, 
 imhat  doth  it  profit?  Jam.  ii.  15,  16.  No  fure, 
 it  profits  them  nothing  in  refpe^  of  their  Bo- 
 dies ;  and  it  will  profit  thee  as  little  in  refped: 
 of  thy  Soul :  It  will  never  be  reckoned  to  thee 
 as  a  Charity.  This  relieving  of  the  bodily 
 wants  of  our  brethren,  is  a  thing  fo  ft rid:ly  re- 
 quired of  us,  that  we  find  it  fet  down,Mi7AxxVd 
 as  the  cfpccial  thing  we  ftiall  be  tried  bv  at  th-s 
 
 1  B  b  '    ua 
 
;f)iinann  laft  day,  on  the  omiffion  whereof  is  grounded 
 ■^VI.   that  dreadful  fentence,  iJ^r.  41.  Depart  from 
 me^  ye  curfed,  into  enjerlaftingjire^  prepared  for 
 the  Devil  aitd  his  angels.     And  if  it  {hall  now 
 be  alked,  M'hat  are  the  particular  ads  of  this 
 kind,  which  we  are  to  perform  ?   I  think  we 
 cannot  better  inform  our  felves,  for  the  fre- 
 quent and  ordinary  ones,  than  from  this  Chap- 
 ter, where  are  fet  down  thefe  feverals.   The 
 gimng  meat  to  the  kungr)\and  drink  to  the  thir- 
 jly,  harbouring  the  jir anger ^  clothing  the  naked, 
 and  'lifting  thefick  and  imprifoned\  by  which 
 infitiij^  is  meant,  not  a  bare  coming  to  fee 
 them,  but  fo  coming,   as  to  comfort  and  re- 
 lieve them  5   for  otherwife  it  will  be  but  like 
 the  Levite  in  the  Gofpel,  Luke  x.  who  came 
 and  look' don  the  nvcundedman^  but  did  no  more  -y 
 which  will  never  be  accepted  by  God.    Thefe 
 arecommon  and  ordinary  exercifes  of  thisCha- 
 rity,  for  which  we  cannot  want  frequent  op- 
 portunities. But  befides  thefe,  there  may  fome- 
 times,  by  God's  efpecial  providence,  fall  into 
 our  hands  occafions  of  doing  other  good  offi- 
 ces to  the  Bodies  of  our  neighbours ;  we  may 
 fometimes  find  a  wounded  man,  with  the  Sa- 
 maritan^2iX\^  then  'tis  our  Duty  to  do  as  he  did ; 
 we  may  fometimes  find  an   innocent  perfon 
 condemned  to  death,  as  Sufanna  was,  and  then 
 are  with  Daniel  to  ufe  all  poflible  endeavour 
 for  their  deliverances.  This  cafe  Solomon  feems 
 •to  refer  to,  Prov.xxXv.  1 1,  12,  If  thou  forbear 
 iO  deliver  birn  that  is  drawn  unto  death,  and 
 ■    ■  them 
 
■»       I  '  ■  — ■ 
 
 Duty  of  Chffrity.  371 
 
 the?n  that  are  ready  to  be  /lain :  If  thou  jayeli ,  •'•uii^flu 
 heboid^  ive  know  it  not :  Doth  not  he  that  ton-  XV  I. 
 dercth  the  hearty  confider  ?  and  he  that  keepetb 
 thy  foul ^  doth  noi.  he  knoiv  it?  Shall  not  he  ren- 
 der to  evej-y  man  according  to  his  deeds  ?  We  a  re 
 not  lightly  to  put  off  the  matter  with  viin  ex-- 
 cufes,  but  to  remember,  that  God,  who  knows 
 our  mod  fecret  thoughts,  will  feverely  exa- 
 mine, whether  we  have  willingly  omitted  the 
 performance  of  fuch  a  Charity.  Sometiaies 
 again  (nay,  God  knows,  often  now-a  days)  we 
 may  fee  a  man,  that  by  a  courfe  of  intempe- 
 rance is  in  danger  todeftroyhishealth,  tofhor- 
 ten  his  days;  and  then  it  is  a  doe  Charity,  noc 
 only  to  the  Soul,  but  to  the  Body  alfo,  to  en- 
 deavour to  draw  him  from  it.  It  is  impoffibie 
 to  fet  down  all  the  poiTible  acts  of  this  corporal 
 Charity,  becaufe  there  may  fometimes  happen 
 fuch  opportunicie?,  as  none  can  forefce:  We 
 are  therefore  always  to  carry  about  us  a  fe- 
 rious  refolution  of  doing  whatever  good  of 
 this  kind  we  (liall  at  any  time  difcern  occa- 
 fion  for ;  and  then  whenever  that  occadon  is 
 offer'd,  v/e  are  to  look  on  it  as  a  call,  as  ic 
 were  from  Heaven,  to  put  that  refolution  in 
 practice.  This  part  of  Charity  feeras  to  be  fo 
 much  implanted  in  our  natures,  as  we  are  men, 
 that  Vv/e  generally  account  them  not  only  un- 
 chriflian,  but  inhuman,  that  are  void  of  it; 
 and  therefore  I  hope  there  will  not  need  much 
 pc  fuafion  to  it,  fince  our  very  nature  inclines 
 Ub :  But  certainly  that  very  confideration  will 
 B  b  2  ferv« 
 
372  -0:1)0  !JB]^ole  5©ut^  of  ^an. 
 
 ;§>untiau  ferve  hugely  to  increafe  the  guile  of  ihofe  that 
 XVI.  are  wanting  in  it:  For  fince  this  command  is 
 fo  agreeable  even  to  flefh  and  blood,  our  dif- 
 obedience  to  it  can  proceed  from  nothing  but 
 a  flubbornnefs  and  refiftance  againft  God, 
 who  gives  it. 
 
 SUNDAY    XVII. 
 
 Of  Charity\  Alms-giving^  &c.  Of  Charity  in 
 refpeB  of  our  Neighbour's  Credit ^  &c.  Of 
 Peace-making.  Of  going  to  Law.  Of  Cha^ 
 rity  to  our  Enemies^  &c. 
 
 Charity  in^Qdi.  I.  f^    1  H  E  third  way  of  exprefling 
 re/pea  of  ■        j^jg  Charity  is  towards  the 
 
 iheGoods.  JL     GoodsorEftateofourNeigh- 
 
 hour :  We  are  to  endeavour  his  thriving  and 
 profperity  in  thefe  outward  good  things ;  and  to 
 that  end,  be  willing  to  affifl  and  further  him 
 in  all  honefl  ways  of  improving  or  preferving 
 them,  by  any  neighbourly  and  friendly  office. 
 Opportunities  of  this  do  many  times  fall  out. 
 A  man  may  fometimes,  by  his  power  or  per- 
 fuafion,  deliver  his  Neighbour's  Goods  out  of 
 the  hands  of  a  thief  or  oppreiTor  j  fometimes 
 again,  by  his  advice  and  counfcl,  he  may  fet 
 him  in  a  way  of  thriving,  or  turn  him  from 
 fome  ruinous  courfe ;  and  many  other  occafions 
 there  may  be  of  doing  good  turns  to  another, 
 ^vithout  any  lofs  or  damage  to  our  felves;  and 
 *ro-wards   then  v/e   are   to  do    them  even  to  our  rich 
 fhsR'.ch.  Neighbours,  thofe  that  are  as  wealthy  (per- 
 haps 
 
Of  Ahns- giving,  &c.  373- 
 
 haps  much  more  fo)"as  our  felves  ;  for  though. t>unDan 
 Charity  do  not  bind  us  to  give  to  thofe  that^*  ■^'' 
 want  lefs  than  our  felves,  yet  whenever  we 
 can  further  their  profit,  without  leflening 
 our  own  ftore,  it  requires  it  of  us :  Nay,  if 
 the  damage  be  but  light  to  us,  in  comparifon 
 of  the  advantage  to  him,  it  will  become  us 
 rather  to  hazard  that  light  damage,  than  lofe 
 him  that  greater  advantage. 
 
 2.  But  towards  our  poor  Brother  Charity 7oaiw</.- 
 tics  us  to  much  more  ;  we  are  there  only  iq^^^^'"' 
 confider  the  fupplying  of  his  wants,  and  not 
 to  ftick  at  parting  with  what  is  our  own,  to  re-^ 
 lieve  him,  but,  as  far  as  we  are  able,  give  freely 
 what  is  necefiary  to  him.  This  Duty  of  Alms* 
 giving  is  perfe(flly  neceffary  for  the  approving 
 our  love  not  only  to  men,  but  even  to  God 
 himfelf,  as  St.  yo)6«  tells  us,   j  John  in.  ly* 
 Whofo  hath   this  world's  good,  andfeeth  bin 
 brother  have  needy  and  jJmtteth  up  his  bowels 
 of  compajjionjrom  him^  how  dwelleth  the  love 
 of  God  in  him .?  'Tis  vain  for  him  to  pretend  to 
 love  either  God  or  man,  who  loves  his  money 
 fomuchbetter,thathe  will  fee  his  poor  brother 
 (who  is  a  man,  and  bears  the  image  of  God) 
 fuffer  all  extremities,  rather  than  part  with 
 any  thing  to  relieve  him.    On  the  other  fide., 
 the  performance  of  this  duty  is  highly  accep- 
 table with  God,  as  well  as  with  men 
 
 3.'Tis  caird,i7<?<^.xiii.  i6.  A facrifice where- 
 with God  is  well pleafed:  And  again,F^//.iv.  i  §, 
 $t,  Paul  calls  their  Alms  to  him,  Afacrificeac- 
 B  b  3  ceptable^ 
 
374  ^^lie  UBliole  ?2;utt  of  ^an. 
 
 #ui^'       cepttiU: r ,  ler//  ph'^finq  to  God:  And  the  Church 
 X^i"   narh  always  look'd  on  it  as  fuch,  and  therefore 
 joined  ir  with  the  folemnefl  parr  of  worfliip, 
 the  holy  Sacrament.    But  becaufe  even  facri- 
 fices  themfclvc-,  Under  rhe  law,  were  often 
 iT)ade  unacceptable,  by  being  maimed  and  ble- 
 miOied,  ir  will  here  be  necefTary  to  enquire 
 what  are  rhe  duequalifications  of  this  facrifice. 
 Mofi-vesof     4.  Of  thefe  there  are  fome  that  refped:  the 
 yijms-       Motive,  fome  the  Manner  of  our  giving.  The 
 giving.     jYlorive  may  be  three-fold,  refpecSting  God, our 
 neighbour,  and  our  felves.     That  which  re- 
 fpeds  God,  is  obedience  and  thankfulnefs  to 
 liim  :  He  has  commanded   v/e  fliould  give 
 Alms,  and  therefore  one  fpecial  end  of  our  do- 
 ing fo  miift  be  the  obeying  that  precept  of  his. 
 And  it  is  from  his  Bountyalone  that  we  receive 
 all  our  plenty,  and  thisis  the  propereft  way.of 
 exprefiing  our  thankfulnefs  for  it ;  for  as  the 
 Pfahniji  laith.  Our  Goodnefs  extend^th  not  unto 
 G^^,Pfal,xvi.2.That  tribute  which  we  defire  to 
 pay  out  of  oureflates,  wecannotpay  to  hisPer- 
 fon :  'Tis  the  Poor  that  are,  as  it  were,  his  proxy 
 and  receivers)  and   therefore,  whatever  we 
 fhouldjby  way  of  thankfulnefsjgive  back  again 
 unto  God, our  Alms  is  the  way  of  doing  it.  idly^ 
 In  rerpe(ft  of  our  neighbour,  the  Motive  muft 
 be  a  true  love  and  compalHon  to  him,  a  ten- 
 der fellow-feeling  of  his  wants,  and  defire  oi 
 his  comfort  and  relief.    3^/)',  \\\  refpedt  of  our 
 felveF,  th^  Motive  is  to  be  the  hope  of  that 
 cLernai  Reward  promifed  to  this  performance. 
 
 Thi5 
 
Of  AlmS'^ivmg,  &c.  375 
 
 This  Chrifl:  points  out  to  us,  when  he  bids  us^«yj^9 
 lay  up  our  treajure  in  Heaven^  Mar.  vi.  20.  and-^  *  ^^ 
 to  make  m  friends  of  the  mammon  of  nnrighte- 
 oufnefs^  that  they  way  receive  us  into  everlajling 
 haif}tatiomyhukexvi.g.th3.t  is,  by  a  charitable 
 difpenfing  of  our  temporal  goods  to  the  poor, 
 to  lay  up  a  flock  in  Heaven,  to  gain  a  title  to 
 thofe  endlefs  felicities,  which  God  hath  pro-  , 
 raifed  to  the  charitable ;  that  is  the  harveft  we 
 niuft  expecfl  of  what  we  fow  in  thefe  works  of 
 mercy,  which  will  be  fo  rich,  as  would  abun- 
 dantly recompenfe  us,  tho'  we  (hould,  as  the 
 Apoftle  fpeaks,  i  Cor.xiii.  3.  bejiow  all  our  goods 
 to  feed  the  poor.  But  then  we  muft  be  fure  we 
 make  this  our  fole  aim,  and  nor,  inftead  of 
 this,  propofe  to  our  felves  the  praife  of  men, 
 as  the  motive  of  cur  Charity ;  that  will  rob  us 
 of  the  other.  This  is  exprefly  told  us  by  Chrift, 
 Matt.  vi.  They  that  fet  their  hearts  on  the  cre- 
 dit they  (hall  gain  with  men,  mud  take  th'ac 
 as  their  portion,  ver.  2.  Verily  I  fay  unto  you 
 they  have  their  reward'.  They  choofe,  it  feems, 
 rather  to  have  men  their  paymafters,  than 
 God,  and  to  them  they  are  turned  off;  that 
 little  airy  praife  they  get  from  them,  is  ail  the 
 reward  they  muft  exped: ;  Te  have  no  reward 
 of  my  Father  which  is  in  Heaven^  ver.  i.  We 
 have  therefore  need  to  watch  our  hearts  nar- 
 rowly, that  this  deiire  of  vain-glory  fteal  not 
 in,  and  befool  us  into  that  miferable  exchange 
 of  a  vain  blaft  of  mens  breath,  for  thofe  fub- 
 flantial  and  eternal  Joys  of  He.iven. 
 
 B  b  4  5.  lu 
 
;^un-iian       £.  In  the  fecond  place  we  mufl  take  care  of 
 X,VII.  our  Alms-giving,  in  rerpedt  of  the  Manner ; 
 and  in  that,  firft,  we  muft  give  chearfully. 
 Ji/^w;f>- c/'Men  ufualiy  value  a  fmall  thing,  that  is  given 
 ■^^'^j'g^-   chearfully,  and  with  a  good  heart,  more  than 
 a  much  greater,  that  is  wrung  from  a  Man 
 with  grudging  and  unwillingnefs  j  and  God 
 ChearfuUy\%  of  the  fame  mind,  he  \ovtS2ichearful giver , 
 2  Cor.  ix.  7.  which  the  Apoftle  makes  the  rea- 
 fon  of  the  foregoing  Exhortation  of  nozgivhig 
 grudgingly ^  or  as  ofne(:eJJit)\  ver.  6.  And  fure  'tis 
 r.o  unreafonable  thing  that  is  herein  required 
 of  us  J  there  being  no  duty  that  has,  to  human 
 nature,  more  of  pleafure  and  delight,  unlcfs  it 
 be  where  covetoufnefs  or  cruelty  have  quite 
 worked  out  the  man,  and  put  a  ravenous  beaft 
 in  his  ftead.  Is  it  not  amofl  ravi(hing  pleafure 
 to  him  that  hath  any  bowels,  to  fee  the  joy 
 that  a  feafonable  Alms  brings  to  a  poor  wretch? 
 how  it  revives,  and  puts  new  fpirits  in  him, 
 ibac  was  even   finking  r  Certainly,  the  moft 
 fenfual  creature  alive  knows  not  how  to  be- 
 llow his  money  on  any  thing  that  fhall  bring 
 him  in  fo  great  a  delight:  and  therefore  me- 
 thinks  it  (hould  be  no  hard  matter  to  give, 
 not  only  without  grudging,  but  even  with  a 
 great  deal  of  alacrity  and  ehearfulnefs,  it  be- 
 ^hefear  of\^%  the  fetching  in  of  pleafure  to  our  feives. 
 impoveri/h-     6,  There  is  but  one  obje(5tion  can  be  made 
 /;  ""/  ■.  gsainfl  this,  and  that  is,  that  the  danger  of 
 -uainand  impoverilliing  one's  felf  by  what  one  gives, 
 iTT.pous.    lY^^y  jai^e  gff  ^i^at  pleafure,  and  make  men  ej- 
 
 theJT 
 
rher  not  give  at  all,  or  not  lo  chearfully.-^un&an 
 To  this  I  anfwer,  That  firft,  were  this  hazard ^^-^^v, 
 never  fo  apparent,  yet,  it  being  the  command 
 of  God,  that  we  fliould  thus  give,  we  are  yet  to 
 obey  chearfully,  and  be  as  well  content  to  part 
 with  our  goods  in  purfuance  of  this  duty,  as 
 we  are  many  times  called  to  do  upon  Tome  0- 
 ther.  In  which  cafe  Chrift  tells  us,  He  that  for- 
 fakes  not  ail  that  he  hathy  cannot  be  his  difciple, 
 7.  But,  fecondly,  this  is  fure  a  vain  fiippo- 
 fition,  God  having  particularly  promifcd  the 
 contrary  to  the  charitable,  that  it  (liall  bring  . 
 bleffings on  them,even  in  thefe  outward  things: 
 T/v  liberal  foul  jh  all  be  made  fat ;  and  he  that 
 watereth,  fhall  be  watered  aljo  himfelf  Prov. 
 xi.  25.  He  that  giveth  to  the  poor  ftj all  not  lack^ 
 Prov.xxviii.  27.  And  many  the  like  texts  there 
 are,  fo  that  one  may  truly  fay,  this  objediou 
 is  grounded  in  direct  unbelief.  The  fliort  of  it 
 iSjWedarenottruflGodforthis.  Giving  to  the 
 poor  is  directly  the  putting  our  wealth  into  his 
 hands:  He  that  gi'veth  to  the  poor,  lendetb  unto 
 the  Lord,  Prov.  x'lx.  17.  and  that  too  on  folemn 
 promife  of  repayment,  as  it  follows  in  thac 
 verfe,  'that  which  he  hath  givenwill  he  pay  him 
 again.  It  is,  amongftmen,  thought  a  great  dif- 
 paragement  when  we  refufe  to  trull  them  ; 
 it  Ihews,  we  either  think  them  not  fufficient, 
 or  not  honeft.  How  vile  an  affront  is  it  then 
 to  God  thus  todiftruft  him?  Nay,  indeed, how 
 horrid  blafphemy,todoubt  the  fecurity  of  that, 
 for  which  h^  hath  thus  expreily  pad  hi$  word, 
 
378  -©i&e  mt)olt  U'Utv  of  ^an. 
 
 ;&unciap  who  is  Lord  of  all,  and  therefore  cannot  be 
 aVII.  infufficient ;  and  who  is  the  God  of  truth,  and 
 therefore  will  not  fail  to  make  good  his  pro- 
 mife  ?  Let  not  then  that  infidel  fear  of  future 
 want  contrad:  and  fliuc  up  thy  bowels  from 
 thy  poor  brother;  for  tho'  he  be  never  like- 
 ly to  pay  thee  ;  yet  God  becomes  his  furety, 
 and  enters  bond  with  him,  and  will  mofl  affu- 
 redly  pay  thee  with  increafe.  Therefore,  it  is 
 fo  far  from  being  damage  to  thee  thus  to  give, 
 that  it  is  thy  great  advantage.  Any'man  would 
 rather  chufe  to  put  his  money  in  fome  fure 
 hand,  where  he  may  both  improve,  and  be 
 certain  of  it  at  his  need,  than  to  let  it  lie  un- 
 profitable by  him,  efpecially  if  he  be  in  dan- 
 ger of  thieves,  or  other  accidents,  by  which 
 he  may  probably  lofe  it.  Now  alas !  all  that 
 we  poflefs  is  in  minutely  danger  of  lofing :  In- 
 numerable accidents  there  are,  which  may,  in 
 an  inftant,  bring  a  rich  man  to  beggary.  He 
 that  doubts  this,  let  him  but  read  the  ftory  of 
 jfolf,  and  he  will  there  find  an  example  of  it. 
 And  therefore,  what  fo  prudent  courfe  can  we 
 take  for  our  wealth,  as  to  put  it  out  of  the 
 reach  of  thofe  accidents,  by  thus  lending  it  to 
 God,  where  we  may  be  fure  to  find  it  ready 
 at  our  greateft  need,  and  that,  too  with  im- 
 provement and  increafe?  In  which  refpedt  ic 
 isthattheApofllecompares  AlmstoSeed,2C(?r. 
 ix.io.  We  know  it  is  the  nature  of  Seed  that  is 
 fown,  to  multiply  and  increafe  ;  and  fo  do  all 
 pur  ai^s  of  mercy,  they  return  not  fingie  and 
 
 naked 
 
Of  Ahns-pjving,  Sec.  379 
 
 naked  to  us,  but  bring  in  their  {heaves  with't^w"^^? 
 them,  a  moft  plenteous  and  bountiful  harveft.-^^-^-^' 
 God  deals  not  with  our  Alms,  as  we  too  often 
 do  with  his  graces,  wrap  them  up  in  a  nap- 
 kin, fo  that  they  {hall  never  bring  in  any  ad- 
 vantage to  us,  but  make  us  moft  rich  returns  j 
 and  therefore  we  have  all  reafon  moft  chear- 
 fully,  yea,  joyfully  to  fet  to  this  duty,  which 
 we  have  fbch  invitations  to,  as  well  in  refped: 
 of  our  own  interefts  as  our  neighbours  needs. 
 
 8.  Secondly,  We  muft  sive  feafonably.  It^'"'^f/^«' 
 IS  true,  indeed,  there  are  lome  10  poor,  that 
 an  Alms  can  never  come  unfeafonably,becaufe 
 they  always  want  ;  yet  even  to  them  there 
 may  be  fome  fpecial  feafons  of  doing  it  to  their 
 greater  advantage  ;  for  fometimes  an  Alms 
 may  not  only  deliver  a  poor  man  from  fome 
 prefent  extremity,  but,  by  the  right  timing  of 
 ir,  may  fet  him  in  fome  way  of  a  more  com- 
 fortable fubfiftence  afterwards.  And  for  the 
 moft,  I  prefume,  it  is  a  good  rule,  to  difpenfe 
 what  we  intend  to  any,  asfoon  as  may  be;  for 
 delays  are  hurtful  oftentimes  both  to  thern 
 and  our  felves.     Firft,  as  to  them,  it  is  fure  '' 
 
 the  longer  we  delay,  the  longer  they  groan 
 under  the  prefent  want  ;  and  after  we  have 
 deligned  them  a  relief,  it  is  in  fome  degree  a 
 cruelty  to  defer  beftowing  of  it;  for  fo  long  we 
 prolong  their  fufFerings.  You  will  think  hirri 
 a  hard-hearted  phyfician,  that,  having  a  cer- 
 tain cure  for  a  man  in  pain,  fliould,  when  he 
 might  prefently  apply  it,make  unnecefLiry  de- 
 lays, 
 
380  c^e  !^ft  oie  laut^  of  ®  an* 
 
 ;§uTiDfly  lays,  and   fo  keep  the  poor  man  flill  in  tor- 
 jLVU,  ^ure:  And  the  fame  it  is  here;  we  want  of  the 
 due  compaflion,  if  we  can  be  content  our  poor 
 brother  fhould  have  one  hour  of  unneceflary 
 fufFering,  when  we  have  prefent  opportunity 
 of  relieving  him.     Or  if  he  be  not  in  fuch  an 
 extremity  of  want,  yet  whatever  we  intend 
 him  for  his  greater  comfort,  he  lofes  fo  much 
 of  it,  as  the  time  of  the  delay  amounts  to. 
 Secondly,  in  refpedl  of  our  felves,  'tis  ill  to 
 defer  j  for  thereby  we  give  advantage  to  the 
 temptations  either  of  Satan,  or  our  own  co- 
 vetous humour,  to  difTuade  us  from  it.  Thus 
 3t  fares  too  often  with  many  Chriftian  duties  j 
 for  want  of  a  fpeedy  execution  our  purpofes 
 cool,  and  never  come  to  act ;  fo  many  refolve 
 they  will  repent,  but,  becaufe   they  fet  noc 
 immediately  upon  it,  one  delay  fucceeds  ano- 
 ther, and  keeps  them  from  ever  doing  it  at 
 all.     And  fo  'tis  very  apt  to  fall  out  in  this 
 cafe,  efpecially  with  men  who  are  of  a  cove- 
 tous temper ;  and  therefore  they,  of  all  others, 
 fhould  not  truft  themfelves  thus  to  delay. 
 fruder.tiy,     9-  Thirdly,We  fhould  take  care  to  give  pru*- 
 dently  ;  that  is,  to  give  moft  where  it  is  mod 
 needed,  and  in  fuch  a  manner,  as  may  do  the 
 receiver  moft  good.     Charities  do  often  mif- 
 carry  for  want  of  this  care ;  for  if  we  give  at  all 
 adventures  to  all  that  feem  to  want,  we  may 
 fometimes  give  more  to  thofe,  whofe  floth 
 and  levvdnefs  is  the  caufe  of  their  want,  than 
 TO  thofe  who  beft  deferve  it  5  and  fo  both  en^r 
 
 courage 
 
Of  Alms-gi'vi?!^^  &c.  381 
 
 courage  the  one  in  their  idlenefs,  and  difable-^untmn 
 our  felves  from  giving  to  the  other  :  Yet,  I^vIL 
 doubt  notjfuch  may  be  the  prefent  wants,even 
 of  the  moft  unworthy,  that  we  are  to  relieve 
 them  ;  but  where  nofuchpreffing  need  is,  we 
 ihall  do  beft  to  chufe  out  the  fitter  objed:s  of 
 Charity,  fuch  as  are  thofe,  who  either  are  not 
 able  to  labour,  or  elfe  have  a  greater  charge 
 than  their  labour  can  maintain.  And  to  thofe 
 our  Alms  fhould  be  given  alfo  in  fuch  man- 
 ner, as  may  be  moft  likely  to  do  them  good ; 
 the  manner  of  which  may  differ  according  to 
 thecircumftances  of  their  condition:  It  may  to 
 fome  be  beft  perhaps  to  give  them  by  little 
 and  little;  to  others,  the  giving  it  all  at  once 
 may  tend  more  to  their  benefit ;  and  fome- 
 times  a  feafonable  loan  may  do  as  well  as  a 
 gift,  and  that  may  be  in  the  power  fometimes 
 of  thofe  who  are  able  to  give  but  little.  But 
 when  we  thus  lend  on  Charity,  we  muft  lend 
 freely,  without  ufe  ;  and  alfo  with  a  purpofe, 
 that  if  he  fhould  prove  unable  to  pay,  we  will 
 forgive  fo  much  of  the  principal,  as  his  needs 
 require,  and  our  abilites  will  permit.  They 
 want  much  of  this  Charity,  who  clap  up  poor 
 debtors  in  prifon,  when  they  know  they  have 
 nothing  to  anfwer  the  debt,  which  is  a  greac 
 cruelty,  to  make  another  miferable,  whea 
 nothing  is  gained  to  our  felves  by  it. 
 
 10.  FourthIy,We fhould  give  liberally:  We 
 muft  not  be  firait-handed  in  our  Alms,  and 
 give  by  fuch  pitiful  fcantlings,  as  will  bring 
 
 almoft 
 
382 'gp^e  r^^oie  IBnty  of  ^an. 
 
 ^untjay  almoft  no  relief  to  the  receiver,  for  that  is  a 
 XVll.  l^ind  of  mockery  ;  'tis  as  if  one  (hould  pretend 
 to  feed  one  that  is  almoft  famifhed,  by  giving 
 him  a  crumb  of  bread :  Such  doles  as  that 
 would  be  moft  ridiculous  ;  yet  I  fear  'tis  too 
 near  the  proportion  of  fome  mens  Alms.  Such 
 men  are  below  thofe  difciples  we  read  of,  who 
 knew  only  the  baptifm  of  John  :  for  'tis  to 
 be  obferved,  that  Job?!  Baptiji,  who  was  but 
 the  fore-runner  of  Chriji^  makes  it  a  fpecial 
 part  of  his  doctrine,  that  he  that  hath  two  coats^ 
 jhould impart  to  him  thathathnone,  Luke  iii.  1 1. 
 He  fays  not,  He  that  hath  fome  great  ward- 
 robe, but  even  he  that  hath  but   two  coats, 
 muft  part  with  one  of  them:  From  whence 
 "we  may  gather,  that  whatfoever  is  above  (not 
 our  vanity,  but)  our  need,  (hould  thus  be 
 difpofed  of,  when  our  brethrens  neceffity  re- 
 quires it.  But  if  we  look  into  the  firft  time  of 
 the  Gofpel,  we  (liall  find  Chriftianity  far  ex- 
 ceeded this  proportion  ofJohuSj  the  converts 
 affigned  not  a  part  only,  but  frankly  gave  all 
 totheufeoftheBrethren^^di'?^  iv.  And  tho'  that, 
 being  upon  an  extraordinary  occalion,  will  be 
 no  meaiure  of  our  conftanc  pradlice,yet  it  may 
 lliew  us  how  prime  and  fundamental  a  part  of  • 
 Chriflianity  this  of  Charity  is,  that  at  the  ve- 
 ry firft  founding  of  the  Ciiurch  fuch  vaft  de- 
 grees of  it  were  pracftifed  ;  And  if  we  farther 
 confider  what  precepts  of  love  are  given  us  in 
 the  Gofpel,  even  to  the  laying  down  our  lives 
 for  the  brethren  J  i  John  iii.  i6.  we  cannot  ima-*i 
 
 gins 
 
0/  Alms-giving^  &c.  383 
 
 glne  ourgoods  are,  in  God's  account,  fo  much^ujli^a? 
 more  precious  than  our  lives,  that  he  would-^^-^^*  , 
 command  us  to  be  prodigal  of  the  one,  and 
 yet  allow  us  to  be  Iparing  of  the  other. 
 
 1 1.  A  multitude  of  arguments  might  b© 
 brought  to  recommend  this  bounty  to  all  thac 
 profefs  Chrift :  I  fhall  mention  only  two, 
 which  I  find  ufed  bv  Sr.  Paul  to  x.h^ Corinthi- 
 ans, on  thisoccafion,  tbefirll  is  theexampleof 
 Chrift,  2C(?r.viii  9,  For  ye  know  the  grace  of  our 
 Lord  yejiis  Chri/t.  who  though  he  was  rich^  yet 
 for  your  fakes  he  htcamepoor,  that  ye  through  hii 
 poverty  might  he  rico,  Chrid  emptied  himfelf 
 of  all  that  glory  ani  greamcfs  he  enjoved  in 
 Heaven  with  his  Faiher,  and  fubmitted  him- 
 felf to  a  life  of  much  meanncis  and  poverty, 
 only  f^  r'"'rich  us :  And  therefore,  for  fliame, 
 let  us  iif-  grudge  to  empty  our  coffers,  to 
 '  leffcn  iomewhat  of  our  heaps,  to  relieve  his 
 [  poor  members.  The  fecond  is  the  expe(5tatioii 
 '  ot  reward,  which  will  be  more  or  lefs,  accord- 
 :  ing  to  thedegrees  of  our  Alms,  2Cor.'ix.  6.  He 
 that  foweth  fparingly^fjallreap  fparinply\andhe 
 that  foweth  bountifully^  fall  reap  bountifully. 
 We  think  him  a  very  improvident  huiband- 
 man,  that,  to  fave  a  little  feed  atprefent,  fows 
 fo  thin,  as  to  fpoil  his  crop.  And  the  fame  fol- 
 ly 'twiil  be  in  us,  if  by  the  fparingnefs  of  our 
 AlmSjWe  make  our  felves  a  lank  harveft  here- 
 after, lofe  either  all,  or  a  great  part  of  thofe  re-  • 
 wards,  whichGod  hath  provided  for  the  liberal 
 Alms-giver.     What  is  the  proportion  which 
 
 I    .  may 
 
.  3  84  ^^g  mf)QU  H^uty  of  a^sn* 
 
 ^uuca^i  may  be  called  a  liberal  giving,  1  Ihall  not  un- 
 iXVlI.  dertake  to  fet  down,  there  being  degrees  even 
 in  liberality:  One  may  give  liberally,  and  yet 
 another  give  more  liberal  than  he.  Befides, 
 liberality  is  to  be  meafured,  not  {o  much  by 
 what  is  given,  as  by  the  ability  of  the  giver/ 
 A  man  of  amean  eftate  may  give  lefs  thanone 
 of  a  great,  and  yet  be  the  more  liberal  perfon  ; 
 becaufe  that  little  may  be  more  out  of  his, 
 than  the  greater  is  out  of  the  other's.  Thus 
 we  fee  Chrift  pronounces  the  poor  widow  to 
 have  given  much  jnore  to  the  trea/iiry,  than  all  the 
 rlchmen^  Lukexxi.  3.  not  that  her  two  mites 
 were  more  than  their  rich  gifts,  bur  that  it 
 was  more  for  her,  (he  having  left  nothing  be- 
 hind, whereas  they  gave  out  of  their  abun- 
 dance, what  they  might  eafily  fpare.  Every 
 man  muft  herein  judge  for  himfelf ;  we  fee  the 
 Apoflle,  tho'  he  earneflly  prefs  the  Corinthiam 
 to  bounty,  yet  prcfcribes  not  to  them  how 
 much  they  (hall  give,  but  leaves  that  to  their 
 -  own  breafts,  2  Ccr.ix.7.  E,very  man  according 
 as  hepurpcjeth  in  his  hearty  Jo  let  him  give.  But 
 Jet  us  ftili  remember,  that  the  more  we  give 
 (^provided  we  do  not  thereby  fail  in  the  fup- 
 port  of  thofe  that  mod  immediately  depend 
 on  us)  the  more  acceptable  it  will  be  to  God, 
 and  the  more  rewardable  by  him.  And  to 
 fecure  the  performance  of  the  duty  of  Almf- 
 giving  (whatever  the  proportion  be)  we  may 
 do  very  well  to  follow  the  advice  St.  Pi7?^/gives 
 thQ  Corinthians  in  this  matter^  i  Cor.  xvi.z.Upoiz 
 
 the 
 
Duty  of  Charity.  38^ 
 
 the  fir/l  day  of  the  %veek  let  every  one  of  you  A^^'^.niDag 
 by  him  inftore^  as  God  hath  projpered  him.  If-^vll. 
 men  would  do  thus,  lay  by  lomewhat  weekly 
 in  ftore  for  this  work  of  Charity,  it  were  the 
 fureft  way  noc  to  be  unprovided  of  fomewhac 
 to  give,  when  an  occafion  offered  itfelf  j  and 
 by  giving  fo  by  little  and  little,  the  expence 
 would  become  lefsfenfible,  and  fo  be  a  means 
 to  prevent  thofe  grudgings  and  repinings, 
 which  are  apt  to  attend  men  in  greater  dif- 
 burlements  :  And  lure  this  were  in  other  re- 
 fpe(5ls  aifo  a  very  proper  courfe  ;  for  when  a 
 tradefnian  cafts  up  his  weekly  account,  and 
 fees  what  his  gains  have  been,  'tis  of  all  others 
 the  mod  feafonable  time  to  offer  this  tribute 
 to  God,  out  of  what  he  hath  by  his  bleiling 
 gained.  If  any  will  fay,  they  cannot  fo  well 
 weekly  reckon  their  Gains,  as  by  longer  fpaces 
 of  lime,  I  fhall  not  contend  with  them  for 
 that  precife  time,  let  it  be  done  monthly  or 
 quarterly,  fo  it  be  done.  But  that  fomewhac 
 lliould  (till  be  laid  by  in  bank  for  thefe  ufes. 
 Bather  than  left  loofe  to  our  fudden  Charities, 
 is  fure  very  expedient  ;  and  I  doubt  not  who- 
 ever will  make  trial  of  it,  will  upon  expe- 
 rience acknowledge  ic  to  be  fo. 
 
 12.  The  fourth  exercife  of  our  Charity  isC^anty  in 
 towards  the  Credit  of  our  neighbour :  And^'f-^^'^jC 
 
 r     .   .  ,  ^-  -  thi  Credit. 
 
 or  this  we  may  have  many  occahons,  lome- 
 times  towards  the  innocent, and  fomecimesalfo 
 towards  the  guilty.  If  one,  whom  we  know 
 to  be  an  innocent  perfon,  be  flandered,  and  tra- 
 
 C  c  duced ; 
 
^unDflii  duced  j  Charity  binds  us  to  do  what  we  may, 
 XVII.  for  the  declaring  his  innocency,  and  deliver- 
 ing him  from  that  falfe  imputation;  and  that 
 not  only  by  witneffing,  when  we  are  called  to 
 it,  but  by  a  voluntary  offering  our  teftimony 
 on  his  behalf:  Or,  if  the  accufation  be  not 
 before  a  court  of  jullice,  and  fo  there  be  no 
 place  for  that  our  more  folemn  teftimony,  but 
 that  it  be  only  a  ilander  toffed  from  one  to 
 another,  yet  even  there  we  are  to  do  what  we 
 can  to  clear  him,  by  taking  all  occafionspub- 
 lickly  to  declare  what  we  know  of  his  inno- 
 cency. But  even  to  the  guilty  there  is  fome 
 Charity  of  this  kind  to  be  performed,  fome- 
 times  by  concealing  the  fault,  if  it  be  fuch, 
 that  no  other  part  of  Charity  to  others  make 
 it  neceflary  to  difcover  ir,  or  it  be  not  fo  no- 
 torious, as  that  it  will  be  fure  to  betray  it  felf. 
 The  wounds  of  reputation  are  of  all  others, 
 the  moft  incurable ;  and  therefore  it  may  well 
 become  Chriftian  Charity  to  prevent  them, 
 even  where  they  have  been  deferved ;  and 
 perhaps  fuch  a  tendernefs  in  hiding  the  fault 
 may  fooner  bring  the  offender  to  repentance, 
 if  it  be  feconded  (as  it  ought  to  be)  with  all 
 earneilnefs  of  private  admonition  :  But  if  the 
 ■  fault  be  fuch  that  it  be  not  to  be  concealed, 
 
 yet  ftill  there  may  be  place  for  this  Charity, 
 in  extenuating  and  leffening  it,  as  far  as  the 
 circumftances  will  bear  j  as  if  it  were  done  fud- 
 denly  and  rafhly,  Charity  will  allow  fome 
 abatement  of  the  cenfure,  which  would  be- 
 long 
 
— . ■ 4 
 
 Duty  of  Charity.  387 
 
 long  to  a  defigned  and  deliberate  a(fl;  and  fo.^un?ia? 
 proportionably  in  other  circumftances.  But-^^-**? 
 the  moft  frequent  exercifes  of  this  Charity 
 happen  toward  thofe,  of  whofe  either  inno- 
 cency  or  guilt  we  have  no  knowledge,  but 
 are  by  fome  doubtful  actions  brought  under 
 fufpicion:  And  here  we  mufl  remember,  that 
 it  is  the  property  of  love,  not  to  think  evil, 
 to  judge  the  befl  j  and  therefore  we  are  both 
 to  abftain  from  uncharitable  conclulions  of 
 them  our  felves,  and  as  much  as  lies  in  us,  to 
 keep  others  from  them  alfo,  and  fo  endeavour 
 to  preferve  the  Credit  of  our  neighbour  ; 
 which  is  oftentimes  as  much  fhaken  by  un- 
 juft  fufpicions,  as  it  would  be  by  the  trued 
 accufation.  To  thefe  cafes,  I  fuppofe,  belongs 
 that  precept  of  Chrift,  Matt,  vii,  i.  Judge  not: 
 And  when  we  confider  how  that  is  backed  in 
 the  following  words,  that  ye  be  not  judged^ 
 we  (hall  havecaufe  to  believe  it  no  luch  light 
 matter  as  the  world  feems  to  account  it : 
 Our  unmerciful  judging  of  others  will  be  paid 
 home  to  us,  in  the  ftn(^  and  fevere  judgment 
 of  God. 
 
 13.  I  have  now  gone  through  this  active ^'^^-^'^f^^?^ 
 Charity,  as  it  relates  co  the  four  feveral  capa- -.^J^^'^J'^'^* 
 cities  of  our  brethren,  many  of  the  particularsy^-'^?/,  «<f?f 
 whereof  were  before  briefly  mentioned,  whtn°f7"^^'^ 
 we  fpakeof  Juftice.  If  any  think  it  improper,'^ 
 that  the  fame  acfts  (hould  be  made  pare  of 
 Juftice  and  Charity  too,   I  fliall  defire  them 
 to  confider,  that  Charity  being   by  Chrift's 
 
 C  c  2  com- 
 
3 8B  C]^c  UBt^cle  ?3ut^  cC  9>dan. 
 
 ^Aln^av   command  become  a  debt  to  our  brethren,  all 
 ^^^^-    the  parts  of  it  may  in  that  refped:  be  ranked 
 under  the  head  of  Juftice,  fince  'tis  fure,  pay- 
 ing of  debts  is  a  part  of  that  :  Yet,  becaufe  in 
 cur  common  life  wedodiftinguifh  between  the 
 offices  of  Juftice  and  Charity,  I  have  chofe  to 
 enlarge   on  them    in  particular  reference  to 
 Charity.  But  I  defire  it  may  ftill  be  remem- 
 bred,  that  wharfoever  is  under  precept,  is  (o 
 much  a   due   from  us,  that  we  fin   not  only 
 againfl  Charity,  but  Jurtice  too,  if  we  negledt 
 if,  which  deferves  to  be  confidered,  the  more 
 to  (lir  up  our  care  to  the  performance,  and 
 the  rather,  becaufe  there  feems  to  be  a  com- 
 mon error  in  this  point.  Men  look  upon  their 
 ads  of  mercy  as  things  purely  voluntary,  that 
 they  have  no  obligation  tO;  and  the  effedl  of 
 it  is  this,  that  they  are  apt  to  think  very  high- 
 ly of  themfelves,  when  they  have  performed 
 any,  though  never  fo  mean,  but  never  blame 
 themfelves,  though  they  omit  all ;  which  is 
 a  very  dangerous,  but  withal  a  very  natural 
 fruit  of  the  former  perfuafion.     It  there  be 
 any  Charities,  wherein  Juftice  is  not   con- 
 cerned, they  are  thofe,  which  for  the  height 
 and  degrees  of  them  are  not  made  matter  of 
 ftridt  duty,  that  is,  are  not   in  thofe  degrees 
 commanded  by  God  ;  and  even  after  thefe 
 'twill  be  very  reafonable  for  us  to  labour;  but 
 that  cannot  be  done  without  taking  the  low- 
 er  and  neceftary  degrees  in    our  way  j  and 
 therefore  let  our  firft  care  be  for  them. 
 
 I  14.  To 
 
Duty  of  Charity.  389 
 
 14.  To  help  us  wherein  there  will  be  no^uni^'i'? 
 better  means,  than  to  keep  before  our  eyes ^^^^' 
 that  grand  Rule  of  loving  our  iieigbbours  as 
 curfehes:  This  the  Aportle  makes  the  fum  of^'^'^r^'^' 
 our  whole  Duty  to  our  Neighbours,  ^'^^•xiii.^^'J^^J'.,^ 
 9.  Let  this  therefore  be  the  ftandard  whereby 
 to  meafure  all  thy  adions  which  relate  to  o* 
 thers;  whenever  any  neceliity  of  thy  Neigh- 
 bour's prefents  it  felf  to  thee,  aflc  thy  felf. 
 Whether,  if  thou  wert  in  the  like  cafe,  thy 
 love  to  thy  felf  would  not  make  thee  indu^ 
 ftrious  for  relief?  and  then  refolve  thy  love 
 to  thy  Neighbour  mufl  have  the  fame  t?icCt 
 for  him.  This  is  that  royal  law,  as  St.  James 
 calls  ir,  yam.  ii.  8.  which  all  that  profefs 
 themfelves  fubjedts  to  Chrill,  mull:  be  ruled 
 by;  and  whofoever  is  fo,  will  not  fail  of  per- 
 forming all  Charities  to  others,  becaufe  'tis 
 fure  he  would  upon  the  like  occafions  have 
 all  fuch  performed  to  himfelf.  There  is  none 
 but  wifhes  to  have  his  good  Name  defended, 
 his  poverty  relieved,  his  bodily  fuffering  fuc- 
 coured  ;  only  it  may  be  faid,  that  in  the  fpi- 
 ritual  wants  there  are  fome  fo  carelefs  of  them-* 
 felves,  that  they  wiQi  no  fupply,  they  defire 
 no  reproofs,  no  inftrud:ions,  nay,  are  angry 
 when  they  are  given  them  :  It  may  therefore 
 feem  that  fuch  men  are  not,  by  virtue  of  this 
 Rule,  tied  to  thofe  forts  of  Charities.  To 
 this  1  anfwer.  That  the  love  of  our  felves, 
 which  is  here  fetas  the  meafure  of  that  to  our 
 Neighbours  i5  to  be  underflood  CO  be  that  rea-. 
 C  c  3  lonablQ 
 
390  ci^e  HBftole  l^tttt  of  fa©an. 
 
 ;t)un^aJI  fonable  love,  which  men  ought  to  have;  and 
 XVII.   therefore,  though  a  man  fail  of  that  due  love 
 he  owes  himfelf,  yet  his  Neighbour  hath  not 
 thereby  forfeited  his  right,  he  has  flilla  claim 
 •       to  fuch  a  degree  of  our  love,  as  is  anfwerable 
 to  that,  which  in  right  we  fliould  bear  to  our 
 felves ;  and  fuch  I  am  fure  is  this  care  of  our 
 fpiritual  eft.te ;  and  therefore  'tis  not  our  de- 
 fpifing  our  own  fouls,   that  will  abfolve  us 
 from  Charity  to  other  mens :  Yet  I  fhall  not 
 much  prefs  this  duty  in  fuch  men,  it  being 
 neither  likely  that  they  will  be  perfuaded  to 
 it,  or  do  any  good  by  it ;  their   ill  example 
 will  overwhelm  all  their  good  exhortations, 
 and  make  them  unfruitful. 
 Teace-ma-      1 5.  There  is  yet  one  act  of  Charity  behind, 
 ^f»S'        which  does  not  properly  fall  under  any  one  of 
 the  former  heads,  and  yet  may  relate  to  them 
 all,  and  that  is  the  making  Peace  and  Amity 
 among  others ;  by  doing   whereof  we  may 
 much  benefit  both  the  fouls,  bodies,  goods, 
 and  credit  of  our  brethren  ;  for  all  thcfe  are 
 in  danger  by  flrife  and  contention.     The  re- 
 conciling of  enemies  is  a  mod  bleffed  work, 
 '  and  brings  a  bleffing  on  the  adlors :  We  have 
 Chrift's  word  for  it,  Bleffed  are  the  Peace-tna^ 
 kers^  Matt.  v.  9.  And  therefore  we  may  be  en- 
 couraged diligently  to  lay  hold  of  all  oppor- 
 tunities of  doing  this  ofiice  of  Charity,  to  ufe 
 all  our  art  and  endeavour  to  take  up  all  grud- 
 ges and  quarrels  we  difcern  among  others  ; 
 neither,  mull  we  only  labour  to  reflore  Peace, 
 
 where 
 
Duty  of  Charity,  391 
 
 v/here  it  is  loft,  but  to  preferve  it  where  it  is :  ^imv^an 
 Firft,  generally,  by  ftriving  to  beget  in  the  X^^^' 
 hearts  of  all  we  converfe  with,  a  true  value 
 of  that  moft  preciousjewel,  Peace;  fecondly, 
 particularly,  by  a  timely  prevention  of  thofe 
 jars  and  unkindnefles  we  fee  likely  to  fall  our. 
 It  may  many  times  be  in  the  power  of  a  dif- 
 creet  friend  or  neighbour  to  cure  thofe  mif- 
 takes  and  mifapprehenfions,  which  are  the  firft 
 beginnings  of  quarrels  and  contentions;  and  it 
 will  beboth  more  eafy  and  more  profitable  thus 
 to  prevent,  than  pacify  ftrifes.  'Tis  fure  'tis 
 more  eafy ;  for  when  a  quarrel  is  once  broken 
 out,  'tis  like  a  violent  flame,  which  cannot  Co 
 foon  be  quenched,  as  it  might  have  been,whilft 
 it  was  but  a  fmothering  fire  :  And  then  'tis  al- 
 fomore  profitable;  for  it  prevents  many  fins, 
 which  in  the  progrefs  of  an  open  contention, 
 are  almoft  fure  to  be  committed.  Solomon  lays, 
 In  the  multitude  of  words  there  wanteth  not 
 fm^  Prov.  X.  19.  which  cannot  more  truly  be 
 faid  of  any  forts  of  words,  than  thofe  that 
 pafs  in  anger  j  and  then,  tho'  the  quarrel  be 
 afterwards  compofed,  yet  thofe  fins  will  Ilill 
 remain  on  their  account ;  and  therefore  it  is 
 a  great  Charity  to  prevent  them. 
 
 16.  But  to  fit  a  man  for  this  fo  excellent  an"^^''^^^''««- 
 office  of  Peace-making,'tis  neceflary  that  he  be  J,'/^^^ ' 
 firft  remarkably  peaceable  himfelf ;  for  vi'nh pc'aceahle 
 what  face  canft  thou  perfuade  others  to  ihat'^"'^''-^^^' 
 which  thou  wilt  not  perform  thy  felf  ?  or  how 
 canft  thou  expecft  thy  perfuafions  fliould  work? 
 
 C  c  ^  Twill 
 
^uuDan  'Twill  be  a  ready  reply  in  every  man's  mouth, 
 XVll.  'J'hoii  hypocrite^  caji  out  firji  the  beam  out  of 
 thine  own  eye,  Matr.  vii.  5.     And   therefore, 
 be   fure  thou  qualify   thy  felf  for  the  work. 
 There  is  one  point  of  Peaceablenefs,   which 
 feems  to   be  little  regarded  among  men,  and 
 Of  going   that  is  in  the  cafe  of  legal  trefpalTcs ;  men  thinlc 
 ia  La-tv.    jj.  nothing  to  go  to  Law  about  every  petty  tri- 
 fle, and  as  long  as  they  have  but  Law  on  their 
 fide,  never  think  they  are  to  blame  ;  but  fure, 
 had  vi^e  that  true  peaceablenefs  of  fpiritjwhich 
 we  ought,  we  fhould  be  unvv^illing,  for  fuch 
 flight  matters,   to  trouble  and  difquiet  our 
 neighbours.    Not  that  all  going  to  Law  is  ut- 
 terly unchrillian,  but  fuch  kind  of  fuitsefpeci- 
 ally,  as  are  upon  contentioufnefs  and  floutnefs 
 of  humour,   to  defend  fuch  an  inconliderable 
 right,  as  the  parting  with  will  do  us  little  or  no 
 harm,  or,  wPdch  is  yet  worfe,  to  avenge  fuch  a 
 trefpafs.    And  even  in  great  matters,  he  that 
 fliall  part  with  fomewhat  of  his  right  for  love 
 of  Peace,  does  furely  the  mod  Chriflianly, 
 and  moil  agreeably  to  the  advice  of  the  Apo- 
 flle,    I  Cor.  vi.  7.  Rather  to  take  wrong,  and 
 Jiiff'er  ourj'el-ves  to  be  defrauded.  But  if  the  da- 
 mage be  fo  unfupporiable,  that  it  is  neceffary 
 for  us  to  go  to  Law,   yet  even  then  we  muft 
 take  care  of  preferving  Peace;  firfl,  by  carrying 
 ilill  a  friendly  and  Chriftian  temper  towards 
 the   party,  not   fuffering  our  hearts  to  be  at 
 ail  eftranged  from  him  j  fecondly,  by  being 
 willing  to  yield  to  any  reafonable  terms  of 
 
 agree- 
 
Charity  of  Enemies »  393 
 
 agreement,  whenever  ihey  (liall  be  offered  ;<f>unDaji 
 and  truly,  if  we  carry  not  this  temper  of  mind  ^VII, 
 in  our  fuits,  I  lee  not  how  they  can  be  recon- 
 cihible  with  that  Peaceablenefs  fo  flrictly  re- 
 quired of  all  Chridians.  Let  thofe  confider 
 this,  who  make  it  their  pleafure  themfelves  to 
 difquiet  their  neighbour,  or  their  trade  to  ftir 
 up  others  to  do  it.  This  tender  regard  of  Peace, 
 both  in  our  felves  and  others,  is  abfolutely  ne- 
 ccfTary  to  be  entertained  of  all  thofe  who  own 
 them.felves  to  be  the  fervants  of  him,  whofe 
 tirle  it  is  to  be  the  Prince  of  Peace^  Ifa.  ix.  6. 
 
 17.  All  that  remains  to  be  touched  on  con- 7b;s CJ^a' 
 cerning  this  Charity  of  the  adtions,  is  the  ex-''''>^'** 
 tent  of  it,  which  mull  be  as  large  as  the  ^o^-Ttujrteach 
 mer  of  the  affed:ions,  even  to  the  taking  in/j  emmUsi 
 not  only  Grangers,  and  thofe  of  no  relation  to 
 us,  but  even  of  our  bittereft  enemies.  I  have 
 already  fpoken  fo  much  of  the  obligation  we 
 are  under  to  forgive  them,  that  I  (liall  not  here 
 fay  any  thing  of  that ;  but  that  being  fuppo- 
 fed  a  duty,  'twill  fure  then  appear  no  unrea- 
 fonable  thing  to  proceed  one  ilep  further,  by 
 doing  them  good  turns;  for  when  we  have 
 once  forgiven  them,  we  can  then  no  longer 
 account  them  enemies,  and  fo  it  will  be  no 
 hard  matter,  even  to  flefii  and  blood,  to  do 
 all  kind  things  to  them.  And  indeed,  this  is 
 the  way,by  which  we  muft  try  the  fincerity  of 
 ourforgivenefs. 'Tiseafy  to  fay,  I  forgive  fuch 
 a  man,  but  if,  when  an  opportunity  of  doing 
 him  good  is  offered,  thou  declined  ir,  'tis  ap- 
 parent 
 
;§^un&a?  parent  there  yet  lurks  the  old  malice  in  thy 
 
 XVII.  heart ;  where  there  is  a  thorough  forgivenefs, 
 there  will  be  as  great  a  readinefs  to  benefit  an 
 Enemy,  as  a  friend  j  nay,  perhaps  in  fome  re^ 
 fped:s,  a  greater,  a  true  charitable  perfon  look- 
 ing upon  it  as  an  efpecial  prize,  when  he  has  an 
 opportunity  of  evidencing  the  truth  of  his  re- 
 conciliation, and  obeying  the  precept  of  his 
 Saviour,  l?y  doing  good  to  them  that  hate  htm^ 
 Matt.  V.  44.  Let  us  therefore  refolve  that  all 
 adions  of  kindnefs  are  to  be  performed  to  our 
 Enemies;  for  which  we  have  not  only  the  com- 
 mand, but  alfo  the  example  of  Chrift,  who 
 had  not  only  fome  inward  relentings  towards 
 ,  us,  his  obftinate  and  moft  provoking  Enemies, 
 
 ,  but  fhewed  it  in  a(5ts,  and  thofe  no  cheap  or 
 
 eafy  ones,  but  fuch  as  coft  him  his  deareft 
 blood.  And  furely  we  can  never  pretend  to  be 
 either  obeyers  of  his  command,  or  followers 
 of  his  example,  if  we  grudge  to  tcflify  our 
 
 '  love  to  our  Enemies,  by  thofe  fo  much  cheap- 
 
 er ways  of  feeding  them  in  hunger^  and  the 
 like,  recommended  to  us  by  the  Apoflle, 
 Horn.  xii.  20.  But  if  we  could  perform  thefe 
 acSs  of  kindnefs  to  enemies  in  fuch  manner,  as 
 might  draw  them  from  their  enmicy,  and  win 
 them  to  peace,  the  Charity  would  be  dou- 
 bled, and  this  we  fbould  aim  at  j  for  that  we 
 fee  the  Apoftie  fets  as  the  end  of  the  fore-men- 
 tionedAd:s  of  feeding,  Z^c,  thatwe  may  heap 
 coals  of  fire  on  their  heads  5  not  coals  to  burn, 
 \i\jx  to  melt  them  into  all  love  and  tendernefs 
 
 towards 
 
Of  Self- Love,  &c.  39^ 
 
 towards  us  j  and   this  were   indeed  the  moil  .^110.151 
 compleat  way  of  imitating  Chrift's  example, -^^II. 
 whOj  in  all  he  did  and  fufFered  for  us,  de- 
 iigned  the  reconciling  of  us  to  himfelf. 
 
 18.  I  have   now  fliewed  you   the  feveral^^^/^'^' 
 
 r  ^  •     J  I  ,    an  bin- 
 
 parts  or  our  duty  to  our  neighbour,  towards ^^^^^^^  ^^ 
 the  performance  whereof  1  know  nothing'/^"  c^«' 
 more  neceflary,  than  the  turning  out  of  our^'^-^' 
 hearts  that  Self-love  which  fo  often  pofTelTes 
 them,  and  that  fo  wholly,  that  it  leaves  no 
 room  for  Charity,  nay,  nor  Juftice  neither,  to 
 our  neighbour.  By  this  Self-love  I  mean  not 
 that  true  love  of  our  felves,  which  is  the  love 
 and  care  of  our  fouls  (for  that  would  certain- 
 ly help,  not  hinder  us  in  this  duty)  but  I  meaa 
 that  immoderate  love  of  our  own  worldly  in- 
 terefts  and  advantages,  which  is  apparently 
 the  root  of  all  both  injuftice  and  uncharita- 
 blenefs  towards  others.  We  find  this  (in  of 
 Self-love  fet  by  the  Apoftle  in  the  head  of  a 
 whole  troop  of  fins,  2  T^im.  iii.  2.  as  if  it  were 
 fome  principal  officer  in  Satan's  camp  ;  and 
 certainly,  not  without  reafon  ;  for  it  never 
 goes  without  an  accurfed  train  of  many  other 
 lins,  which,  like  the  Dragon's  tail.  Rev.  xii. 
 4.  fweeps  away  all  care  of  duty  to  others. 
 We  are  by  it  made  fo  vehement  and  intent 
 upon  the  pleafing  our  felves,  that  we  have 
 no  regard  to  any  body  elfd,  contrary  to  the 
 direftion  of  St.  Faul^  Rg}7i.xv.  2.  which  is  noc 
 to  pleafe  our  felves,  but  every  man  to pleafe 
 bis  neighbour  for  bis  good  to  edification^  which 
 
 he 
 
^unDan  he  backs  with  the  example  of  Chrift,  ver,  3. 
 XVlL   Por  even  Chri/i  plea  fed  not  himfelf.     If  there- 
 fore we  have  any  fincere  defire  to  have  this 
 virtue  of  Charity  rooted  in  our  hearts,  we 
 niuft  be  careful  to  weed  out  this  fin  of  Self- 
 love  ;  for  'tis  impofiible  they  can  profper  to- 
 gether. 
 Prayer  a       ^9-  ^^^  when  we  have  removed  this  hin- 
 means  to   drauce,  we  mufl  remember,  that  this,  as  all 
 frocure     q^^^  graccs,  proceeds  not  from  our  felves,  it 
 ■  *  is  the  gift  of  God  ;  and  therefore  we  muil:  ear- 
 
 neftly  pray  to  him  to  work  it  in  us,  to  fend  liis 
 Holy  Spirit,  which  once  appeared  in  the  form 
 of  a  Dove,  a  meek  and  gall-lefs  creature,  to 
 frame  our  hearts  to  the  fame  temper,  and 
 enable  us  rightly  to  perform  this  Duty. 
 
 Chrifiian  20.  T  Havc  HOW  paft  through  thofe  feveral 
 ■??? /r         1    branches  I  at  firft  propofed,  and  fliew- 
 ble  and     cd  you  what  is  our  duty  to  God,  our  lelves, 
 -plcejanf.   and  OUT  neighbour  :  Of  which  I  may  fay,  as 
 it  is,  huke  X.  28.  This  do  and  thou  (halt  live. 
 And  furely,  'tis  no  impoffible  tafk  to  perform 
 this  in  fuch  a  meafure,  as  God  will  gracioufly 
 accept  J   that  is,   in  fincerity,   though  not  in 
 perfcdlion  ;  for  God  is  not  that  aufteremafter, 
 Luke  xix.  20.  that  reaps  where  he  has  not /own : 
 He  requires  nothing  of  us,  which  he  is  not 
 ready  by  his  grace  to  enable  us  to  perform, 
 if  we  be  not  wanting  to  our  felves,  either  in 
 alking  it  by  prayer,  or  in  ufing  it  by  dili- 
 gence.   And  as  'tis  not  impoffiblej  fo  neither 
 
Duty  oj  Charity.  397 
 
 is  it  fuch  a  fad  melancholy  rafk,  as  men  are^unbao 
 apt  to  think  it.     'Tis  a  fpecial  policy  of  Sa--^^"* 
 tan's  to  do  as  the  fpies  did,  Numb.xxm.  28. 
 bring  up  an  ill  report  upon  this  good  landy  this 
 flate  of  Chrijflian  life,  thereby  to  difcourage 
 us  from  entring   into  it,  to  fright  us  with  I 
 know  not  what  giants  we  {hall  meet  with  ; 
 but  let  us  not  thus  be  cheated,  let  us  but  take 
 the  courage  to  try,  and  we  fhall  indeed  find 
 it  a  Canaan^  a  land  flowing  with  milk  and 
 honey.     God  is  not  in  this  refpedl  to  his  peo- 
 ple a  wildernefsy  a  land  of  darknefs^  Jer.  ii. 
 31.    His  fervice  does  not  bereave  men  of  any 
 true  joy,  but  helps  them   to  a  great  deal  : 
 Chrid's  yoke  is  an  eafy,  nay,  a  pleafant  yoke, 
 his  burden  a  light,  yea,  a  gracious  burden. 
 There  is  in  the  pradtice  of  Chriftian  Duties 
 a  great  deal  of  prefent  pleafure,  and  if  we  feel 
 it   not,    it   is  becaufe  of  the  reliftance  our 
 vicious  and  finful  cuftoms  make,  which,  by 
 the  contention,  raifes  an  uneafmefs.  But  then, 
 firft,  that  is  to  be  charged  only  on  our  felves, 
 for  having  got  thefe  ill  cuftoms,  and  thereby 
 made  that  hard  to  us,  which  in  it  felf  is  moft 
 pleafant ;  the  Duties  are   not  to  be  accufed 
 for  it.     And  then,  fecondly,  even  there  the 
 pleafure  of  fubduing  thofe  ill  habit^,  over- 
 coming  thofe  corrupt  cuftoms,  is  fuch,  as 
 hugely  outweigheth  all   the  trouble  of  the 
 combat. 
 
 2  I.  But  it  will  perhaps  be  faid,  that  fome 
 parrs  of  piety  are  of  fuch  a  nature,  as  will  be 
 
 very 
 
39^ ctie  mK^Qlt  l^^tt  of  apaw* 
 
 il)unDflP  very  apt  to  expofe  us  to  Perfecutions  and 
 XVII.  Sufferings  in  the  world  ;  and  that  thofe  are 
 ^T"  t  not  joyous,  but  grievous. 
 Txpo/e  us  I  anfwer,  That  even  in  thofe  there  is  mat*- 
 toout-  ter  of  joy.  We  fee  the  Apoflles  thought  it 
 *^rifs  ""^'^^  »  They  rejoiced  that  they  were  counted  wor- 
 thy to  fuffer  for  Chriji's  name^  A6ts  v.  41. 
 And  St.  Peter  tells  us,  That  if  any  man  fuffer 
 as  a  Chrijiian,  he  is  to  glorify  God  for  ity 
 I  Pet.  iv.  16.  There  is  fuch  a  force  and  vir- 
 tue in  the  teftimony  of  a  good  confcience,  as 
 is  able  to  change  the  greateft  fuffering  into 
 the  greateft  triumph,  and  that  teftimony  v^^e 
 can  never  have  ryiore  clear  and  lively,  than 
 when  we  fuffer  for  righjfeoufnefs  fake ;  fo 
 that  you  fee  Chriftianity  is  very  amiable  even 
 in  its  faddeft  drefs,  the  inward  comforts  of  ic 
 do  far  furpafs  all  the  outward  tribulations 
 that  attend  it,  and  that  even  in  the  inftanc, 
 while  we  are  in  the  ftate  of  warfare  upon 
 earth.  But  then,  if  we  look  forward  to  the 
 crown  of  our  Victories,  thofe  eternal  rewards 
 in  Heaven,  we  can  never  think  thofe  talks 
 fad,  though  we  had  nothing  at  prefent  to 
 fweeten  them,  that  have  fuch  recompenfes 
 await  them  at  the  end  :  Were  our  labours  ne- 
 ver fo  heavy,  we  could  have  no  caufe  to  faint 
 under  them.  Let  us  therefore,  whenever  we 
 meet  with  anydifcouragements  in  our  courfe, 
 fix  our  eye  on  this  rich  prize,  and  then  run 
 with  patience  the  race  which  is  fet  before  us^ 
 Heb.xii,2.  follow  the  captain  of  our  ialvati- 
 
 on 
 
Of  T^iirning^to  God.  399 
 
 on  through  the  greatefl:  Sufferings,  yea,  even  f^unti^n 
 through  the  fame  red fea  of  blood  which  he-^*^"*^ 
 had  waded,  whenever  our  obedience  to  him 
 fhall  require  it ;  for  though  our  fidelity  to  him 
 Ihould  bring  us  to  death  it  felf,  we  are  fure  to 
 be  no  lofers  by  it ;  for  to  fuch  he  hath  pro- 
 mifed  a  crown  of  life,  the  very  expecftation 
 whereof  is  able  to  keep  a  Chriftian  more 
 chearful  in  his  fetters  and  dungeon,  than  a 
 worldling  can  be  in  the  midft  of  his  greateft 
 profperities. 
 
 22.  All  that  remains  for  me  farther  to  add,  ^^^  ^an- 
 is  earneftly  to  intreat  and  befeech  the  reader 4^''.^'^^' 
 
 ,  •111  !•  ir*  !•  laying  our 
 
 that  Without  delay  he  put  himfelf  into  this  io turnings 
 pleafant  and  gainful  a  courfe,  by  fetting  fin-^^'^- 
 cerely  to  theprad:ice  of  all  thefe  things,  which, 
 either  by  this  Book,  or  by  any  other  means, 
 he  difcerns  to  be  his  duty :  And  the  farther  he 
 hath  formerly  gone  out  of  his  way,  the  more 
 hafte  it  concerns  him  to  make  to  get  into  it, 
 and  to  ufe  the  more  diligence  in  walking  in  ic. 
 He  that  hath  a  long  journey  to  go,  and  finds 
 he  has  loft  a  great  part  of  his  day  in  a  wrong 
 way,  will  not  need  much  increaty,  either  to 
 turn  into  the  right,  or  to  quicken  his  pace  in 
 it.  And  this  is  the  cafe  of  all  thofe  that  have 
 lived  in  any  courfe  of  fin,  they  are  in  a  wrong 
 road, which  will  never  bring  them  to  the  place 
 they  aim  at :  Nay,  which  will  certainly  bring 
 them  to  the  place  they  mcft  fear  and  abhor, 
 much  of  their  day  is  ipent,  how  much  will  be 
 left  to  fini(h  their  journey  in,  none  knows, 
 •      .     2  per- 
 
400  -CTl^e  iBliole  ^ntv  of  ^an. 
 
 ;Sunt)as  perhaps  the  next  hour,  the  next  minute,  the 
 XVII.  night  of  death  may  overtake  them;  what  a 
 madnefs  is  it  then  for  them  to  defer  one  mo- 
 ment to  turn  out  of  that  path,  which  leads  to 
 certain  deftru«ftion,  and  to  put  thcmfelves  in 
 that,  which  will  bring  them  to  blifs  and  glo- 
 ry ?  Yet  fo  are  men  bewitched  and  inchant- 
 ed  with  the  deceirfulnefs  of  fin,  that  no  in- 
 treaty,  no  perfuafion  can  prevail  with  them, 
 to  make  this  fo  reafonable,  fo  neceflary  a 
 change  ;  not  but  that  they  acknowledge  ic 
 needful  to  be  done,  but  they  are  unwilling  to 
 do  it  yet ;  they  would  enjoy  all  the  pleafures 
 of  iin  as  long  as  they  live,  and  then  they  hope 
 at  their  death,  or  feme  little  time  before  it,  to 
 do  all  the  bufinefs  of  their  fouls.  But,  alas ! 
 Heaven  is  too  high  to  be  thus  jumped  into, 
 the  way  to  it  is  a  long  and  ieifurely  afcenr, 
 which  requires  time  to  walk.  The  hazards 
 of  fuch  deferring  are  more  largely  fpoken  of 
 in  the  Difcourfe  of  Repentance.  I  (hall  noc 
 here  repeat  them,  but  defire  the  reader  feri- 
 oujQy  to  hy  them  to  heart,  and  then  furely 
 he  will  think  it  feafonable  counfel  that  is  gi- 
 ven by  the  wife  man,  Ecclus.  v.  7.  Make  no 
 tarrying  to  turn  to  the  Lordy  and  put  not  off 
 from  day  to  day. 
 
 PRIVATE 
 
PRIVATE 
 
 DEVOTIONS 
 
 FOR 
 
 Several  Occasions, 
 ORDINARY 
 
 AND 
 
 EXTRAORDINARY* 
 
 »  '  ■ '      ... 
 
 LONDON: 
 
 Printed  for  John  Eyres,  William  Mount, 
 and  Thomas  Page  ;  and  Sold  by  the  Book- 
 fellers  o^London^ndPFeflminJierMDCcxxxYi  1 1 , 
 
4^3 
 
 Chriftian  Reader, 
 
 %^  f^^  Havey  for  the  help  of  thy  Devo- 
 tions ^  fef  down  Jome  Forms  of 
 Private  Prayer,  upon  feveral 
 Ki.^^^  occafions  ;  if  it  be  thought  an 
 cmiffion^  that  there  are  none  fo%Y'^rci\\\^%.  I 
 muil  anfwer  for  my  fef  That  it  mis  not  from 
 any  opinion^  that  God  is  not  as  well  to  be 
 worjhipped  in  the  Family  as  the  Clofet  ;  but 
 hecaufe  the  providence  of  God  and  the  Church 
 hath  already  furnijhed  thee  for  that  purpofe, 
 infinitely  beyond  what  my  utmofl  care  could  do  : 
 I  mean  the  Publick  Liturgy  or  Common 
 Prayer,  which  for  all  publick  addrrjj'es  to 
 God  (and  fuch  are  Family  Prayers)  ar<^  Jo 
 excellent  and  ufeful^  that  we  may  fay  of  it  as 
 David  did  of  GolhiWsJwordj  i  Sam.xxi.  9. 
 There  is  none  like  ic. 
 
 DIRECTIONS   for  the    MORNING. 
 
 Asfoon  as  ever  thou  awakeft  in  the  Morning 
 lift  up  thy  heart  to  God,  in  this^  or  the  like 
 Jhort  Prayer. 
 
 LORD,  as   thou  haft  awaked  my  body 
 from  deep,  fo  by  thy  grace  awaken  my 
 foul  from  (in  j  and  make  me  fo  to  walk  be- 
 fore   thee  this  Day,  and  all   the  reft  of  my 
 life,  that  when  the  laft  trumpet  ftiall  awake 
 D  d  ^  rao 
 
404  ffi^feate  ^tbotroyi0. 
 
 me  cue  of  my  grave,  I  may  rife  to  the  life 
 immortal,  through  JefusChrift. 
 
 J  J/ HEN  thou  hajl  thus  begun  Juffemot  {with- 
 ^ '   outjome  urgent  iiecejfuy)  any  worldly  thoughts 
 to  fill  thy  m'lnd^  till  thou  hajt  alfo paid  thy  more 
 Colemn  devotions  to  Almighty  God--,  and  therefore 
 during  the  time  thou  art  drejjlng  thy  felf  (which 
 Jhould  be  no  ledger  than  common  decency  requires^ 
 exercije  thy  ^nd  in  feme  fpiritual  thoughts :  As 
 for  example,  confider  to  what  remptarions  thy 
 bufinefs  or  company  that  day  are  jnojl  like  to  lay 
 thee  open, and  arm  thy  felf  with  refolutions  againji 
 them:    Or  again,   confider  what  occa lions  of 
 doing  fervice  to  God,  or  good  to  thy  neighbour^ 
 £tre  that  day  moji  likely  to  prefent  themfelveSy 
 end  refiolve  to  ejnbrace  them ;  and  alfo  contrive 
 toiv  thou  mayji  improve  them  to  the  uttermoji\ 
 but  efpecially  it  will  be  fit  for  thee  to  examine^ 
 whether  there  have  any  fin  efcaped  thee  fince  thy 
 lafi  night's  examination.    If  after  thefe  cojif de- 
 rations any  further  Icifure  remain,  thou  mayfi: 
 profitably  imploy  it  in  meditating  on  the  general 
 llefurred^ion  {whereof  our  rifingjrom  our  beds 
 is  a  reprefentatioii)  and  of  that  dreadful  ]-adi^- 
 men  t  which  fi:  all  follow  it :  And  then  think  with 
 thy  felf  in  what  preparation  thou  art  for  it  j 
 end  refolve  to  husband  carefully  every  minute  of 
 thy  time  toward  the  fitting  thee  for  that  great 
 account.     As  foon  as  thou  art  ready,  retire  to 
 fome  private  place,  and  there  offer  up  to  God 
 thy  inorning  facrifce  of  praife  and  prayer. 
 
 Prayers 
 
4-0  J 
 
 Prajers  tor  the  Morning. 
 
 At  thy  fir ji  kneeling  downy  fa\\ 
 
 OHoly,   blefTed,    and   glorious   Trinity* 
 three  Perfons,  and  one  God,  have  mer- 
 cy upon  ine  a  miierable  Sinner. 
 
 LORD,  I  know  not  what  to  pray  for  as  I 
 ought ;  O  let  thy  Spirit  help  my  infirmi- 
 ties, and  enable  me  to  offer  up  a  spiritual  ia- 
 criEce,  acceptable  to  thee  by  Jefus  Chrifl, 
 
 A  Thankf giving. 
 
 O Gracious  Lord,  whofe  mercies  endure 
 for  ever,  I  thy  unworthy  fervant,  who 
 have  fo  deeply  tafted  of  them,  defire  to  ren- 
 der thee  the  tribute  of  my  humbleft  praifes 
 for  them.  In  thee,  O  Lord,  1  live,  and  move, 
 and  have  my  being :  Thou  firft  madeft  me  to 
 be,  and  then,  that  I  might  not  be  miferable, 
 but  happy,  thou  fenteft  thy  Son  out  of  th^ 
 bofom  to  redeem  me  from  the  power  of  my 
 fins  by  his  grace,  and  from  the  punifhmenc 
 of  them  by  his  blood.,  and  by  both  to  bring 
 me  to  his  glory.  Thou  haft,  by  thy  mercy, 
 caufed  me  to  be  born  within  thy  peculiar  fold, 
 the  Chrirtian  Church,  where  I  was  early  con- 
 fecratcd  to  thee  in  baptifm,  and  have  been 
 pcTtaker  of  all  thofe  fpiritual  Helps  which 
 might  aid  me  to  perform  that  vow  I  there 
 rrade  to  thee  ;  and  when,  by  my  own  wilful-. 
 n  fb  or  negligence,  I  have  failed  to  do  it,  yec' 
 
 D  d  3  thou 
 
4o6  ^jtti)ate  Betottong. 
 
 thou  in  thy  manifold  mercies  haft  not  forfaken 
 me,  but  haft  gracioufly  invited  me  to  repen- 
 tance, afforded  me  all  means  both  outward 
 and  inward  for  it,  and  with  much  patience 
 haft  attended,  and  cut  me  off  in  the  ads  of 
 thofe  many  damning  fins  I  have  committed, 
 as  I  have  moft  juftly  deferved.    It  is,  OLord, 
 thy  reftraining  grace  alone  by  which  I  have 
 been  kept  back  from  any  the  greateft  fins  ; 
 and  it  is  thy  inciting  and  affifting  grace  alone 
 by  which  I  have  been  enabled  to  do  any  tiie 
 leaft  good  ;  therefore,  not  unto  me,  not  unto 
 me,  but  unto  thy  name  be  the  praifes :  For 
 thefe,  and  all  other  thy  fpiritual  bleffings,  my 
 foul  doth  magnify  the  Lord,  and  all  that  is 
 within  me  praife  his  holy  name.     I  likewife 
 praife  thee  for  thofe  m.any  outward  bleffings 
 1  enjoy,  as  health,  friends,  food,  and  raiment, 
 the  comforts  as  well  as  the  neceffaries  of  this 
 life;   for  thofe  continual  procedions  of  thy 
 hand,  by  which  I  and  mine  are  kept  from 
 dangers;  and  thofe  gracious  deliverances  thou 
 haft  often  afforded  out  of  fuch  as  have  befal- 
 len me:  andfor  that  mercy  of  thine,  whereby 
 thou  haft  fweetned  and  allayed  thofe  troubles 
 thou  haft  not  feen  fit  wholly  to  remove:  For 
 thy  particular  prefervation  of  me  this  night, 
 and  all  other  thy  goodncfs  tcwsrdsme.  Lord, 
 grant  that  I  may  render  rhee  not  only  the  iruic_ 
 of  my  lips,  but  the  obedience  of  my  life  j  that 
 io  thefe  bleffings  here  may  be  an  earneft  of 
 thofe  richer  bleffings  thou  haft  prepared  for 
 
 ihofe 
 
Pray  en  for  Mortiing.  407 
 
 thofe  that  love  thee;  and  that  for  his  lake, 
 whom  thou  haft  made  the  Author  of  eternal 
 falvation  to  all  that  obey  him,  even  Jefus 
 Chrift. 
 
 A  ConfeJJion. 
 
 O  Righteous  Lord,  who  hateft  iniquity,  I 
 thy  finful  creature  caft  my  felf  at  thy 
 feet,  acknowledging  that  I  moft  julHy  defcrve 
 to  be  utterly  abhorred  and  forfaken  by  thee; 
 for  I  have  drunk  iniquity  like  water;  gone 
 on  in  a  continued  courfe  of  fin  and  rebellion 
 againft  thee,  daily  committing  thofe  things 
 thou  forbiddeft,  and  leaving  undone  thofe 
 things  thoucommandeft:  Mine  heart,  which 
 fhould  be  an  habitation  for  thy  Spirit,  is  be- 
 come a  cage  of  unclean  birds,  of  foul  and  dis- 
 ordered affections;  and  out  of  this  abundance 
 of  the  heart  my  mouth  fpeaketh,  my  hands 
 adl:  So  that  in  thought,  word,  and  deed,  I 
 continually  cranfgrefs  againft  thee.  \_Here men- 
 tion the  ^r  eat  ejt  of  thy /i}25.'\  Nay,  O  Lord,  I 
 have  defpifed  that  goodnefs  of  thine  which 
 ftiould  lead  me  to  repentance,  hardening  my 
 heart  againft  all  thofe  means  thou  haft  ufed 
 for  my  amendment.  And  now,  Lord,  whac 
 can  1  expert  from  thee,  but  judgment  and 
 fiery  indignation  ;  that  is,  indeed,  the  due 
 reward  of  my  fins  ?  But,  O  Lord,  there  is 
 mercy  with  thee,  that  thou  mayeft  be  feared. 
 O  fit  me  for  that  mercy,  by  giving  me  a  deep 
 and  hearty  repentance :  and  then,  according 
 
 P  d  4  10 
 
4o8  j^jtitatc  J^etiotionjs. 
 
 to  thy  goodnefs,  let  thine  anger  and  thy  wrath 
 be  turned  away  from  me  :  Look  upon  me  in 
 thy  Son,  my  bleffed  Saviour,  and  for  the  merit 
 of  his  fufferings  pardon  all  my  fins :  And, 
 Lord,  I  befeech  thee,  by  the  power  of  thy 
 grace,  fo  to  renew  and  purify  my  heart,  that 
 I  may  become  a  new  Creature,  utterly  for- 
 faking  every  evil  way,  and  living  in  conftant 
 fincere  univerfal  obedience  to  thee  all  the  reft 
 of  my  days  j  that,  behaving  my  felf  as  a  good 
 and  faithful  fervant,  I  may,  by  thy  mercy,  at 
 the  iaft  be  received  into  the  joy  of  my  Lord. 
 Grant  this,  for  Jefus  Chrift  his  fake. 
 
 A  Prayer  for  Grace, 
 
 Moft  gracious  God,  from  whom  every 
 good  and  perfecfl  gift  cometh,  I,  wretch- 
 ed creature,  that  am  not  able  of  my  felf  fo 
 much  as  to  think  a  good  thought,  befeech 
 thee  to  work  in  me  both  to  will  and  do  ac- 
 cording to  thy  good  pleafure:  Enlighten  my 
 mind,  that  I  may  know  thee,  and  let  me  not 
 be  barren  or  unfruitful  in  that  Knowledge  ; 
 Lord,  work  in  my  heart  a  true  faith,  a  pu- 
 rifying hope,  and  an  unfeigned  love  towards 
 thee :  Give  me  a  full  truft  on  thee,  zeal  for 
 thee,  reverence  of  all  things  that  relate  to 
 thee :  Make  me  fearful  to  offend  thee,  thank- 
 ful for  thy  mercies,  humble  under  thy  cor- 
 redions,  devout  in  thy  fervice,  forrowful  for 
 my  fins,  and  grant  that  in  all  things  I  may 
 
 behave 
 
Prayers  for  Morning.  409 
 
 ■behave  my  ielf  io,  as  befits  a  creature  to  iiis 
 Creator,  a  fervant  to  his  Lord.  Enable  me 
 likewife  to  perform  that  duty  I  owe  to  my 
 felf:  Give  me  that  meeknefsj  humility,  and 
 contentednels,  whereby  I  may  always  poflefs 
 my  foul  in  patience  and  thankfulnefs.  Make 
 me  diligent  in  ail  my  duties,  watchful  againfl 
 all  temptations,  perfe(ftly  pure  and  tempe- 
 rate, and  fo  moderate  in  my  moA  lawful  en- 
 joyments, that  they  may  never  become  a  fnare 
 to  me.  Make  me  alfo,  O  Lord,  to  be  fo  af- 
 fected towards  my  Neighbour,  that  I  never 
 tranfgrefs  that  royal  law  of  thine,  of  loving 
 him  as  my  felf.  Grant  me  exadly  to  perform 
 all  parts  of  Jiillice,  yielding  to  all  whatfoever 
 by  any  kind  of  right  becomes  their  due  ;  and 
 give  me  fucli  bov/els  of  mercy  and  compalli- 
 on,  that  I  may  never  fail  to  do  all  aCls  of  cha- 
 rity to  all  men,  whether  friends  or  enemies, 
 according  to  thy  command  and  example.  Fi- 
 nally, I  befeech  thee,  O  Lord,  to  fanctify  me 
 throughout,  that  my  v/hole  fpirit,  and  foul, 
 and  body  may  be  preferved  blamelefs  unto 
 the  coming  of  our  Lord  Jefus  Chrift  ;  to 
 whom,  with  thee  and  the  Holy  Ghoft,  be  all 
 honour  and  glory  for  ever.     Amen, 
 
 Intercejjion, 
 
 BlefTed  Lord,  whofe  mercy  is  over  all 
 thy  works  j  I  befeech  thee  to  have  mer- 
 cy upon  all  men,  and  grant  that  the  precious* 
 
 ranfom^ 
 
4IO  j^^tbate  j^ebottong- 
 
 ranfom,  which  was  paid  by  thy  Son  for  all, 
 may  be  effedual  to  the  faving  of  all.  Give 
 thy  enlightning  grace  to  thofe  that  are  in 
 darknefs,  and  thy  converting  grace  to  thofe 
 that  are  in  fin:  Look  with  thy  tendered:  com- 
 paffions  upon  the  univerfal  Church  :  O  be 
 favourable  and  gracious  unto  Sion^  build  thou 
 the  walls  oi  J ei'uj'alem  :  Unite  all  thofe,  that 
 profefs  thy  name,  to  thee  by  purity  and  ho- 
 linefs,  and  to  each  other  by  brotherly  love. 
 Have  mercy  on  this  defolate  Church,  and 
 finful  Nation;  thou  haft  moved  the  land,  and 
 divided  it,  heal  the  fores  thereof,  for  it  fliaketh: 
 Make  us  fo  truly  to  repent  of  thofe  fins  which 
 have  provoked  thy  judgments,  that  thou  alfo 
 niayfl  turn,  and  repent,  and  leave  a  blefling 
 behind  thee.  Blefs  thofe  whom  thou  haft 
 appointed  our  governours,  whether  in  Church 
 or  State  :  So  rule  their  hearts,  and  ftrengthen 
 their  hands,  that  they  m.ay  neither  want  will 
 nor  power  to  punifli  wickednefs  and  vice,  and 
 to  maintain  God's  true  religion  and  virtue. 
 Have  pity,  O  Lord,  on  all  that  are  in  afflic- 
 tion ;  be  a  father  to  the  fatlierlefs,  and  plead 
 the  caufe  of  the  widow  :  Comlort  the  feeble- 
 minded, fupport  the  weak,  heal  the  lick,  re- 
 lieve the  needy,  defend  the  oppreffed,  and 
 adminifter  to  every  one  according  to  their 
 feveral  neceffities.  Let  thy  blcfflngs  refl  upon 
 all  that  are  near  and  dear  to  me,  and  grant 
 them  whatfoever  thou  ieeft  neceffary,  either 
 to  their  bodies  or  their  fouls :  [Here  name 
 
Fr  ay ers  for  Morning,  411 
 
 thy  fieareft  relations]  Reward  all  thofe  that 
 have  done  me  good,  and  pardon  all  thofe 
 that  have  done  or  wiflied  me  evil  :  and  Vfovk. 
 in  them  and  me  all  that  good  which  may  make 
 us  acceptable  in  thy  fight,  through  Jefus 
 Chrift. 
 
 For  Prejervation. 
 
 Merciful  God,  by  whofe  Bounty  alone 
 it  is  that  I  have  this  day  added  to  my 
 liie,  1  befeech  thee  fo  to  guide  me  in  it  by 
 thy  grace,  that  1  may  do  nothing  which  may 
 dilhonour  thee,  or  wound  my  own  foul,  but 
 thai  I  may  diligently  apply  my  felf  to  do  all 
 fuch  good  works,  as  thou  haft  prepared  for 
 me  10  walk  in  :  And,  Lord,  I  befeech  thee, 
 give  thy  Angels  charge  over  me,  to  keep  me 
 in  all  my  ways,  that  no  evil  happen  unto 
 me,  nor  any  plague  come  nigh  my  dwelling, 
 but  that  I  and  mine  may  be  fafe  under  thy 
 gracious  Protedtion,  through  Jefus  Chrift, 
 
 Lord,  pardon  the  wandrings  and  cold- 
 nefs  of  thefe  petitions,  and  deal  v^ith 
 me  not  according  either  to  my  prayers  or 
 deferts,  but  according  to  my  needs,  and  thine 
 own  rich  mercies  in  Jefus  Chrift,  in  whofe 
 bleffed  name  and  words  1  conclude  thefe  my 
 imperfect  prayers,  faying,  Our  Father^  &c. 
 
 DIREC- 
 
412 ^?tbate  j^el30ttoug.  _■ ' 
 
 DIRECTIONS  for  NIGHT. 
 
 A^  Night,    'when    it   draws  towards   the 
 '^  ti?ne  of  reft,    bethink  thy  felf  how  thou 
 hajl  paffed  the  day  :  Exafnine  thine  own  heart 
 what  Jin  either  of  thought,  word  or  deed  thou 
 haji  committed,    what   opportunity  of  doing 
 good '  thou  haft  omitted,  and  whatfoever  thou 
 fndeft   to  accufe  thy  Jef  of,    conjefs  humbly 
 and  penitently  to  God :  Renew  thy  purpojes 
 and  refolutions   of  amendment,    and  beg  his 
 pardon  in  Chrift -,  and  this  not  Jlighily,  and 
 only  as  of  courfe,  but  with   all  devout   ear- 
 72eftneJ's  and  heartinefs,   as  thou  wouldft   do, 
 if  thou  wertfure  thy  death  were  as  near  ap- 
 proaching as  thy  fie  ep,  which,  for  ought  thou 
 knowefi  ?nay  be  Jo  indeed  :  And  therefore  thou 
 fl)ouldJl  no  more  veftture  tofeep  unreconciled 
 to  God,  than  thou  wouldji  dare  to  die  jo.     In 
 the  next  place  confider  what  fpecial  and  ex- 
 traordinary  mercies   thou   haji   that  day  re- 
 ceived ;  as   if  thou  hajl  had  any  great  deli- 
 verance, either  in  thy  inward  man,  fromfome 
 dangerous  temptations,    or  in   thy    outward, 
 from   any  great  and  apparent   danger,    and 
 offer  to  God  thy  hearty  and  devout  praife  for 
 the  fame  :  Or,  if  nothing  extraordinary  have 
 Jo  happened,  and  thou  haji  been  kept  even  from 
 the  approach  of  danger,  thou  haft  not  the  lej's, 
 but  the  greater  caufe   to  magnify  God,  who 
 hath  by  his  prote^ion  fo  guarded  thee,  that 
 
 not 
 
Prayers  Jor  Ntjr^ht.  4   3 
 
 not  Jo  much  as  the  fear  of  evil  hath  ajjautted 
 thee.  And  therefore  Oimt  not  to  pay  him  the 
 tribute  of  humble  thanhfulnefs^  as  well  for  his 
 iifual  and  daily  prefernjations,  as  his  more  ex- 
 traordinary  deliverances.  And  above  all^  en- 
 deavour fill  by  the  co?f  deration  of  his  mercies 
 to  have  thy  heart  ths  more  clofely  knit  to  him  ; 
 remembring  that  every  favour  received  frojn 
 him  is  a  new  engagement  upon  thee  to  love  and 
 obey  him. 
 
 Prayers  for  Night, 
 
 Holy,    blelTed,    and   glorious    Trinity, 
 three  Perlbns,  and  one  God,  have  mercy 
 upon  me  a  miferable  finner. 
 
 Lord,  1  know  not  what  to  pray  for  as  I 
 ought  ;  O  let  thy  Spirit  help  my  infirmities, 
 ■and  enable  me  to  offer  up  a  (piritual  facrifice 
 acceptable  unto  thee  by  Jefus  Chrift. 
 
 A  Confefion. 
 
 OMofl  holy  Lord  God,  who  art  of  purer 
 eyes  than  to  behold  iniquity,  how  fliail 
 ],  abom.inable  wretch,  dare  to  appear  before 
 thee,  who  am  nothing  but  pollution;  lam 
 defiled  in  my  very  nature,  having  a  backward- 
 nels  to  all  good,  and  readinefs  to  all  evil  ? 
 but  I  have  defiled  my  felf  yet  much  worfe  by 
 my  own  adual  fms  and  wicked  cufloms :  I 
 have  tranfgrelTed  my  duty  to  thee,  my  neigh- 
 bour, and  my  felf,  and  that  both  in  thought, 
 in  word,  and  in  deed,  by  doing  thofe  things 
 which  thou  haft  exprefly  forbidden,  and  by 
 
 neg- 
 
414  i^^tftate  3^ebottong> 
 
 negled:ing  co  do  thofe  things  thou  haft  com- 
 manded me  ;  and  this  not  only  through  igno- 
 rance and  frailty,  but  knowingly  and  wilfully, 
 againft  the  motions  of  thy  Spirit,  and  the 
 checks  of  my  own  confcience  to  the  contrary. 
 And  to  make  all  thefe  out  of  meafure  finfu'l, 
 I  have  gone  on  in  a  daily  courfe  of  repeating 
 thefe  provocations  againft  thee,  notwithftand- 
 ing  all  thy  calls  to,  and  my  own  purpofes  and 
 vows  of  amendment;  yea,  this  very  day  I 
 have  notceafed  to  add  new  fins  to  all  my  for- 
 mer guilts:  [Here  name  the  particulars]  And 
 now,  O  Lord,  what  {hall  I  fay,  or  how  (hall 
 I  open  my  mouth,  feeing  I  have  done  thefe 
 things  ?  I  know  that  the  wages  of  thefe  fins 
 3S  death ;  but,  O  thou,  who  willeft  not  the 
 death  of  a  finner,  have  mercy  upon  me ;  work 
 in  me,  I  befeech  thee,  a  fincere  contrition  and 
 a  perfedt  hatred  of  my  fins ;  and  let  me  not 
 daily  confefs,  and  yet  as  daily  renew  them  : 
 But  grant,  O  Lord,  that  from  this  inftant  I 
 may  give  a  bill  of  divorce  to  all  my  moft  be- 
 loved lufts,  and  then  be  thou  pleafed  to  marry 
 me  to  thy  felf  in  truth,  in  righteoufnefs,  and 
 holinefs.  And  for  all  my  paft  fins,  O  Lord, 
 receive  a  reconciliation  ;  accept  of  that  ran- 
 fom  thy  blefi!ed  Son  hath  paid  for  me,  and  for 
 his  fake  whom  thou  haft  fet  forth  as  a  Propi- 
 tiation, pardon  all  my  offences,  and  receive  me 
 to  thy  favour:  And  when  thou  haft  thus  fpoken 
 peace  to  my  fou),  Lord,  keep  me,  that  1  turn 
 not  any  more  to  folly  j  but  fo  cftablifh  me  with 
 
 thy 
 
."-■■-  ; -■"*■■■    ■  ■-  — -'■-  '    ■  ■        ■ ■■    ■  . ■       ■■  ^ 
 
 Prayers  for  Night.  4  j  5; 
 
 thy  grace,  that  no  temptation  of  the  world,  the 
 Devil,  ormyownflefh,  may  ever  draw  me  to 
 offend  thee  ;  that  being  made  free  from  fin, 
 and  becoming  a  fervant  unto  God,  ]  may  have 
 my  fruit  unto  holinefs,  and  the  end  everlaft- 
 ing  life,  through  Jefus  Chrifl  our  Lord. 
 
 A  T^hankfgvoing. 
 
 OThou  Father  of  merciep,  who  art  kind 
 even  to  the  unthankful,  I  acknowledge 
 my  felf  to  have  abundantly  experimented  that 
 gracious  property  of  thine;  for  notwithftand- 
 ing  my  daily  provocations  againft  thee,  thou 
 ftill  heaped  mercy  and  loving-kindnefs  upon 
 me.    All  my  contempts  and  defpilings  of  thy 
 fpiritual  favours  have  not  yet  made  thee  with- 
 draw them  ;  but  in  the  riches  of  thy  goodnefs 
 and  long-fufFering,  thou  ftill  continuefl  to  mc 
 the  offers  of  grace  and  life  in  thy  Son.  And  all 
 my  abufes  of  rhy  temporal  bleflings  thou  hafl 
 rot  punifhed   with  an   utter  deprivation  of 
 them,  but  art  ftill  pleafed  to  afford  me  a  li- 
 beral portion  of4:hem.     The  (ins  of  this  day 
 thou  haft  notrepayed,  asjuftly  thoumighteft, 
 by  fweepingmeawaywitha  (wiftdeftrqdtion, 
 but  haft  fpared  and  prelerved  me  according  to 
 the  greatnefsof  chy  mercy.  \H.ere  mention  the 
 particular  mercies  of  that  ^//^v]   what  fhall  I 
 render   unto  the  Lord   for  all  thefe  benefits 
 he  hath  done  unto  me  ?  Lord  let  this  good- 
 nefs of  thine  lead  me  to  repentance  ;  and 
 \  grant 
 
4x6 p^tbate  ?^et30tiong. 
 
 grant  that  I  may  not  only  offer  thee  thanks 
 and  praife,  but  may  alfo  order  my  converfa- 
 tion  aright,  that  fo  I  may  at  the  laft  fee  the 
 jfalvation  of  God,  through  Jefus  Chrift. 
 
 Here  life  the  Prayer  for  Grace^  and  that  of 
 InterceJJion,  appointed  for  the  Morning. 
 
 For  Prefervation, 
 
 OBlefTed  Lord,  the  Keeper  of  Ifrael^  that 
 neither  flumberefl  norlleepeft,  be  plea- 
 fed  in  thy  mercy  to  watch  over  me  this 
 night :  Keep  me  by  thy  grace  from  all  works 
 of  darknefs,  and  defend  me  by  thy  power 
 from  ail  dangers  :  Grant  me  moderate  and 
 refre(hing  lleep,  fuch  as  may  fit  me  for  the 
 duties  of  the  day  following :  And,  Lord,  make 
 me  ever  mindful  of  that  time  when  I  (hall 
 lie  down  in  the  dufl :  And,  becaufe  I  know 
 neither  the  day  nor  the  hour  of  my  Mafter's 
 coming,  grant  me  grace,  that  I  may  be  al- 
 v/ays  ready,  that  I  may  never  live  in  fuch  a 
 ftate  as  1  (hall  fear  to  die  in  5  but  that  whe- 
 ther I  live,  I  may  live  unto  the  Lord,  or 
 whether  I  die,  I  may  die  unto  the  Lord  ;  fo 
 that  living  and  dying  I  maybe  thine,  through 
 Jefus  Chrift. 
 
 life  the  fame  concluding  Prayer  as  in  the 
 Morning. 
 
 AS 
 
Dire&ions  for  Night.  4 1 7 
 
 S  thou  art  putting  off  thy  clothes  jhinkwith 
 thy  felf  that  the  T'ime  approaches  that  thoii 
 muftput  off  thy  body  alfo^  and  then  thy  foul  mujl 
 appear  naked  before  Go/j. Judgment- Seat ;  and 
 therefore  thou  hadjt  need  be  careful  to  make  it 
 Jo  clean  and  pure,  by  repentance  and  holinefs^ 
 that  he,  who  will  not  look  011  iniquity,  may 
 gracioujly  behold  and  accept  it. 
 
 Let  thy  bed  put  thee  in  mind  of  thy  grave,  and 
 when  thou  liejl  down,  fay, 
 
 OBlefTed  Saviour,  who  by  thy  precious 
 death  and  burial  didft  take  away  the 
 fling  of  death,  and  the  power  of  the  grave, 
 grant  me  the  joyful  fruits  of  that  thy  vitftory, 
 and  be  thou  to  me  in  life  and  death  advan^ 
 
 tage. 
 
 1  will  lay  me  dov^^n  in  peace,  and  take  my 
 refl ;  for  it  is  thou,  Lord,  only,  that  rnakeft 
 me  dwell  in  fafety. 
 
 Into  thy  hands  I  commend  my  fpirlt  ;  for 
 thou  haft  redeemed  it,  O  Lord,  thou  God  of 
 Truth. 
 
 A^   the  Antient    Church    there   were, 
 
 befides  morning  and  night,  four  other  Timei 
 
 every  day,    which   were  called  Hours   of 
 
 Prayer  ;  and  the  zeal  of  thofe  fir  ft  Chri-^ 
 
 fiians  was  fuch,  as  made  them  conflanily  ob- 
 
 Jerved.  It  would  be  thought  too  great  a  ftriclnefs 
 
 now,  in  this  lukewarm  age,  to  enjoin  the  like 
 
 E  e  frp" 
 
4i8  ^^ttjate  ?^etotton?{. 
 
 frequency,  Tet  I  cannot  but  mention  the  exam- 
 ple ^  and  fay  ^  that  for  thofe,  who  are  not  by  very 
 nece[fary  bufmefs  prevented,  it  will  be  but  rea~ 
 fonable  to  imitate  it,  and  make  up  in  publick 
 and  private  thofe  Four  Times  of  Prayer, 
 be  fides  //'^Offices  already fet  down  for  Morn- 
 ing and  Night  ;  and,  that  none  may  be  tofeek 
 how  to  exercife  their  devotions  at  thefe  times^ 
 I  have  added  divers  Collects  for  feveral 
 Graces,  whereof  every  man  may  ufe  at  eachfuch 
 time  of  prayer  fo  many  as  his  zeal  and  lei  fare 
 fl)  all  point  out  to  him  ;  adding,  if  he  pleafe^  one 
 of  the  confejions  appointed  for  Morning  and 
 Night,  andneveromittifigthehoVi'D's  Prayer. 
 Butif  afiy  maiis  ft  ate  of  life  be  really  fo  bufy, 
 as  will  fiot  allow  him  time  jor  fo  long  and  fo- 
 lemn  devotions  -,  yet  certainly  there  is  no  man 
 fo  overlaid  with  bufinefs,  but  that  he  may  find 
 leifure  oftentimes  in  a  day  to  fay  the  Lord's 
 Prayer  alone,  and  therefore  let  him  ife  that, 
 if  he  cannot  more.     But  becaufe  it  is  the  cha- 
 raSfer  of  a  Chriftian,  Phil.  iii.  20.  That  he 
 hath  his  converfation  in  heaven ;  zV  is  very 
 ft,  that  be  fides  thefe  fet -times  of  Prayer,  he 
 Jhould  divers  times  in  a  day,  by  Jhort  andfud- 
 ■den  Ejaculations,  dart  up  his  foul  thither. 
 And  for  this  Jort  of  devotion  no  man  can  want 
 leijure  ;  for  it  may  be  performed  in  the  midfi 
 of  bufmefs,  the  artificer  at  his  work,    the  huf- 
 bandman  at  his  plough,  may  pra5fife  it.  Now,  as 
 he  cannot  want  time,  fo  that  he  may  not  want 
 matter  for  it^  I  have  thought  it  not  unifeful,  out 
 
Colledls  for  fever al  Graces.  4 1  n 
 
 of  that  richjiorehoufe.  The  Book  of  Psalms, 
 tofiirmJ}j  him  withfome  texts,  which  may  very 
 fitly  be  ufedfor  this  purpofe,  which  being  learn-- 
 ed  by  heart,  will  always  be  ready  at  hand  to 
 imploy  his  devotion ;  and  the  matter  of  them 
 beings  various,  fame  jor  pardon  oj  Jin,  jbmefor 
 grace,  fomejor  the  light  of  God's  countenaiicCy 
 Jbmefor  the  church,  Jomefor  thank/giving,  &c. 
 Every  man  may  fit  himj'elf  according  to  the 
 prefent  need  and  temper  of  his  foul.  I  have 
 given  thefe,  not  as  a  full  colledlion,  bat  only 
 a  tafie,  by  which  the  reader  s  appetite  may  be 
 raifed  to  fearch  after  more  in  that  book,  and 
 ether  parts  of  Holy  Scripture, 
 
 COLLECTS  for  feveral  GRACES. 
 
 For  Faith. 
 
 OBlefled  Lord,  whom  without  Faith  k 
 is  impoffible  to  pleafe ;  let  thy  Spirit, 
 I  befeech  thee,  work  in  me  fuch  a  Faith,  as 
 may  be  acceptable  in  thy  fight,  even  fuch  as 
 worketh  by  love.  O  let  me  not  reft  in  a  dead 
 ineffedual  faith,  but  grant  that  it  may  be 
 fuch  ao  may  iliew  it  felf  by  my  works,  that 
 it  may  be  that  victorious  faith,  which  may 
 enable  me  to  overcome  the  world,  and  con- 
 form me  to  the  image  of  that  Chrift,  on 
 whom  1  believe  j  that  fo  at  the  laft  I  may  re- 
 
 E  e  2  ceivs 
 
«!,—- .  ■    ■  ■  '  ■ 
 
 ceive  the  end  of  my  faith,  even  the  falvation 
 of  my  foul,  by  the  fame  Jefus  Chrift. 
 
 For  Hope. 
 
 OLord,  who  art  the  hope  of  all  the  ends  of 
 the  earth,  let  me  never  be  deftitute  of 
 a  well-grounded  hope,  nor  yet  poflefled  with 
 a  vain  prefumption  :  fuffer  me  not  to  think 
 thou  wilt  either  be  reconciled  to  my  fins,  of 
 rejec^l  my  repentance;  but  give  me,  I  befeech 
 thee,  fuch  a  hope  as  may  be  anfwerable  to 
 the  only  ground  of  hope,  thy  promifes,  and 
 fuch  as  may  both  encourage  and  enable  me  to 
 purify  my  felf  from  all  filthinefs  both  of  flefli 
 and  fpirit;  that  fo  it  may  indeed  become  to 
 me  an  anchor  of  the  foul  both  fure  and  fled- 
 faft,  entring  even  within  the  vail,  whither 
 the  fore- runner  is  for  me  entred,  even  Je- 
 fus Chrift,  my  high  Priell,  and  bleffed  Re- 
 deemer. 
 
 For  the  Love  of  God. 
 
 OHoly  and  Gracious  Lord,  who  art  infi- 
 nitely excellent  in  thy  felf,  and  infi- 
 nitely bountiful  and  compafllonate  towards 
 me,  I  befeech  thee,  fufFer  not  my  heart  to  be 
 fo  hardened  through  the  deceiifulnefs  of  fin, 
 as  to  refift  fuch  charms  of  love,  but  let  them 
 make  deep  and  lafting  imprefQons  on  my  foul. 
 Lord,  thou  art  pleafed  to  require  my  heart, 
 and  thou  only  haft  right  to  it  ;  O  let  me  not 
 be  fo  facrilegioufly  unjuft,  as  to  alienate  any 
 
 pare 
 
Collets  for  J'everal  Graces.  421 
 
 part  of  it,  but  enable  me  to  render  it  up  whole 
 and  entire  to  thee.  But,  O  my  God,  thou 
 feeft  it  is  already  ufurped  ;  the  world  with 
 its  vanities  hath  feized  it,  and,  like  a  flrong 
 man  armed,  keeps  pofleffipn.  O  thou,  who 
 art  ftronger,  come  upoq  him,  and  take  this 
 unworthy  heart  of  mine  as  thine  own  fpoil, 
 refine  it  with  that  purifying  Fire  of  thy  love, 
 that  it  may  be  a  fit  habitation  for  thy  Spirit. 
 Lord,  if  thou  fee  it  fit,  be  pleafed  to  let  me 
 tafte  of  thofe  joys,  thofe  ravifliments  of  thy 
 love, wherewith  thy  Saints  have  been  fo  trans- 
 ported. But  if  in  this  I  know  not  what  I  ask, 
 if  I  may  not  choofe  my  place  in  thy  Kingdom, 
 yet,  O  Lord,  deny  me  not  to  drink  of  thy  cup : 
 Let  me  have  fuch  a  fincerity  and  degree  of 
 love,  as  may  make  me  endure  any  thing  for 
 thy  fake  ;  fuch  a  perfecfl  love,  as  may  caft  out 
 all  fear  and  floth  too,  that  nothing  may  feem 
 to  me  too  grievous  to  fuifer,  or  too  difficult  to 
 do,  in  obedience  to  thee  ;  that  fo,  exprefilng 
 my  love  by  keeping  thy  commandments,  I 
 may,  by  thy  mercy,  at  laft  obtain  that  crown 
 of  life  which  thou  haft  promifed  to  thofe  that 
 love  thee,  through  Jefus  Chrift  our  Lord. 
 
 For  Sincerity., 
 
 OHoly  Lord,  who  requireft  truth  in  the 
 inward  parts,  I  humbly  befeech  thee  to 
 purge  me  from  all  hypocrify  and  unfinceritv. 
 The  heartjO Lordjis  deceitful  abQVcall  things, 
 
 E  3  sn.d. 
 
422    "  J^^ttate^et)otiott0* 
 
 and  my  heart  is  deceitful  above  all  hearts : 
 thou,  who  fearcheft  the  heart  and  reins,  tr^ 
 me,  and  feek  the  ground  of  my  heart,  and 
 fuffer  not  any  accurfed  thing  to  lurk  within 
 me ;  but  purify  me  even  with  fire,  fo  thou 
 confume  my  drofs.  O  Lord,  1  cannot  deceive 
 thee,  but  1  may  mod  eafily  deceive  my  felf. 
 I  befeech  thee,  let  me  not  reft  in  any  fuch  de- 
 ceit, but  bring  me  to  a  fight  and  hatred  of  my 
 moft  hidden  corruptions,  that  I  may  not  che- 
 ri{h  any  darling  lufl",  but  make  an  utter  deftruc- 
 tion  of  every  Amalekite,  O  fufi^er  me  not  to 
 fpeak  peace  to  my  felf,  when  there  is  no  peace; 
 but  grant  Imay  judge  of  my«fci  fas  thoujudg- 
 eft  of  me,  that  I  may  never  be  at  peace  with 
 my  felf,  till  I  am  at  perfedt  peace  with  thee, 
 and,  by  purity  of  heart,  be  qualify'd  to  fee  thee' 
 in  thy  Kingdom,  through  Jefus  Chrift. 
 
 For  Devotion  in  Prayer, 
 
 O  Gracious  Lord  God,  who  not  only  per-* 
 mitteft,  but  inviteil  us,  miferable  and 
 needy  creatures,  to.prefent  our  petitions  to 
 thee;  grant,  I  befeech  thee,  that  the  frequency 
 of  my  prayer  may  be  fomewhat  proportiona- 
 ble to  thofe  continual  needs  I  have  of  thy 
 mercy.  Lord,  I  confefs  it  is  the  greateft  ho- 
 nour, and  greateft  advantage,  thus  to  be  al- 
 lowed accefs  to  thee  ;  yet  fo  fottifh  and  ftupid 
 is  my  profane  heart,  that  it  Ihuns  or  fru- 
 flrates  the  opportunities  of  it.     My  foul,  O 
 
 Lord, 
 
Collects  for  feveral  Graces.    '  423 
 
 Lord,  is  pofleffed  with  a  Ipiric  of  infirmity ;  it 
 is  bowed  together,  and  can  in  no  wife  lift  up 
 it  felf  to  thee.  O  be  thou  pleafed  to  cure  this 
 fad,  thismiferabledifeafe,  to  infpirit  and  enli- 
 ven this  earthlyjdroffy  heart,  that  it  may  freely 
 mount  towards  thee ;  that  I  may  fet  a  true  va- 
 lue on  this  moft  valuable  privilege,  and  take 
 delight  in  approaching  to  thee  ;  and  that  my 
 approaches  may  be  with  a  reverence  fome  way 
 anfwerable  to  that  awful  Majcfty  I  come  be- 
 fore 5  with  an  importunity  and  earneflnefs  an- 
 fwerable to  thofe  preffing  wants  1  have  to  be 
 fupplied ;  and  with  fuch  a  fixednefs  and  atten- 
 tion ofmind,  as  no  wandring  thoughts  may  in- 
 terrupt: that  I  may  no  more  incur  the  guile 
 of  drawing  near  to  thee  with  my  lips,  when 
 my  heart  is  far  from  thee,  or  have  my  Prayers 
 turned  into  fin  j  but  may  fo  afk,  that  I  may 
 receive  ;  feek,  that  I  may  find ;  knock,  that 
 it  may  be  opened  unto  me  j  that  from  pray- 
 ing to  thee  here,  I  may  be  tranflated  to  the 
 praifing  thee  eternally  in  thy  glory,  through 
 the  merits  and  interceffion  of  Jefus  Chrifl. 
 
 For  Hu?nility. 
 
 OThou  high  and  lofty  One,  that  inhablt- 
 efl  eternity,  yet  art  pleafed  to  dwell 
 v/ith  the  humble  fpirir,  pour  into  my  heart, 
 I  befeech  thee,  that  excellent  grace  of  humi- 
 lity, which  may  utterly  work  out  all  thofe 
 vain  conceits  1  have  of  my  felf:  Lord,  con- 
 
 E  e  4  vince 
 
424  j^nbate  5Bet)otton?j» 
 
 vince  me  powerfully  of  my  own  wretched- 
 nefs ;  make  me  to  fee  that  I  am  miferable,  and 
 poor,  and  blind,  and  naked,  and  not  only  dull:^ 
 but  fin  ;  that  fo,  in  all  thy  difpenfations  to- 
 wards me,  I  may  lay  my  hand  upon  my  mouth, 
 and  heartily  acknowledge  thati  am  lefs  than 
 the  leaft  of  thy  mercies,  and  greater  than  the 
 greateft  of  thy  judgments.  And,  O  Lord, 
 grant  me  not  only  to  walk  humbly  with  my 
 God,  but  even  with  men  alfo,  that  I  may 
 not  only  fubmit  my  felf  to  thy  rebukes,  buc 
 even  to  thofe  of  my  fellow  Chriftians,  and 
 with  meeknefs  receive  and  obey  their  admo- 
 nitions. And  make  me  fo  to  behave  my  felf 
 towards  all,  that  J  never  do  any  thing  through 
 ftrife  and  vain-glory  j  and  to  that  end  grant 
 that  in  lowlinefs  of  mind  I  may  efteem  every 
 other  man  better  than  my  felf,  and  be  wil- 
 ling that  others  fliould  efleem  them  fo  alfo : 
 that  I  neither  nouriih  any  high  opinion  of 
 my  felf,  nor  covet  one  among  others  j  bur, 
 th^t  defpifing  the  vain  praife  of  men,  I  may 
 feek  that  praife  which  cometh  from  thee  on- 
 ly :  That  fo,  inflead  of  thofe  mean  fervile 
 arts  I  have  ufed  to  recommend  me  to  the 
 cfteem  of  men,  I  may  now  employ  all  my 
 induftry  and  care  to  approve  my  felf  to  thee, 
 who  rcliflelt  the  proud,  and  givefl  grace  to 
 \he  humble.  Grant  this,  O  Lord,  for  his 
 fake,  who  humbled  himfelf  Uinto  the  death 
 of  the  crofs,  Jefus  Chrift. 
 
 For 
 
Colledis  for  fever  al  Graces.  425 
 
 For  the  Fear  of  God, 
 
 O  Glorious  Majefty,  who  only  art  high  and 
 to  be  feared,  po&is  my  foul  with  a  holy 
 awe  and  reverence  of  thee,  that  I  may  give 
 thee  the  honour  due  unto  thy  Name,  and 
 may  bear  fueh  a  refpedt  to  all  things  which 
 relate  to  thee,  that  1  may  never  profane  any 
 holy  thing,  or  facrilegioufly  invade  what  thou 
 hail  fee  apart  to  thy  felf.  And,  O  Lord,  fmce 
 thou  art  a  God  that  wilt  not  clear  the  guilty, 
 let  the  dread  of  thy  juflice  make  me  tremble 
 to  provoke  thee  in  any  thing.  O  let  me  not 
 fo  mifplace  my  fear,  as  to  be  afraid  of  a  man 
 that  fhall  die,  and  of  the  fon  of  Man,  who 
 ihall  be  made  as  grafs,  and  forget  the  Lord 
 my  Maker  J  but  replenijh  my  foul  with  that 
 fear  of  the  Lord,  which  is  the  beginning  of 
 wifdom,  which  may  be  as  a  bridle  to  all  my 
 brutifh  appetites ;  and  keep  me  in  a  conftanc 
 conformity  to  thy  holy  will.  Hear  me,  O 
 Lord,  1  befeech  thee,  and  put  this  fear  in 
 my  heart  that  I  may  not  depart  from  thee  ; 
 but  may,  with  fear  and  trembling,  work  out 
 iijy  own  falvation,  through  Jefus  Chrift. 
 
 For  Tru/i  on  God, 
 
 O  Almighty  Lord,  who  never  faileft  them 
 that  trufl  on  thee,  give  me  grace,  I  be- 
 feech thee,  in  all  my  difficulties  and  diftreffes 
 to  have  recourfe  to  thee,  to  red  and  depend 
 on  thee;  Thou  fhal t  keep  him, O Lord,  inper- 
 
 1  ^^^ 
 
426  pxitatt  i^ebottong. 
 
 fedt  peace,  whofe  mind  is  ftaid  on  thee.  O  let 
 me  always  reft  on  this  firm  pillar,  and  never 
 exchange  it  for  the  broken  reeds  of  worldly 
 fuccours ;  Suffer  not  my  heart  to  be  over- 
 charged with  the  cares  of  this  life,  taking 
 thought  what  I  ftiall  eat  or  drink,  or  where- 
 withal I  fhall  be  clothed;  but  grant,  that  ha- 
 ving by  honeft  labour  and  induftry  done  my 
 part,  I  may  chearfully  commit  my  felf  to  thy 
 providence,  cafting  all  my  care  upon  thee, 
 and  being  careful  for  nothing,  but  to  be  of 
 the  number  of  thofe  whom  thou  owneft  and 
 careft  for,  even  fuch  as  keep  thy  teftimonies, 
 and  think  upon  thy  commandments  to  do 
 them  J  that  feeking  firft  thy  kingdom,  and 
 the  righteoufnefs  thereof,  all  thefe  outward 
 things  may  be  added  unto  me  in  fuch  a  mea- 
 fure,  as  thy  wifdom  knows  bed  for  me.  Grant 
 this,  O  Lord,  for  Jefus  Chrift  his  fake. 
 
 For  T^haJikfulnefe. 
 
 OMoft  Gracious  and  Bountiful  Lord,  who 
 filleft  all  things  living  with  good,  and 
 expedeft  no  other  return,  but  praife  and 
 thankfgiving ;  let  me,  O  Lord,  never  de- 
 fraud thee  of  that  fo  eafy  tribute  ;  but  let  my 
 heart  be  ever  filled  with  the  fenfe,  and  my 
 mouth  with  the  acknowledgment  of  thy 
 mercies.  It  is  a  joyful  and  pleafant  thing  to 
 be  thankful;  O  fufferme  not,  I  befeech  thee, 
 to  lofe  my  part  in  that  divine  pleafure  :  but 
 grant,  that  as  I  daily  receive  blellings  from 
 2  thee. 
 
Collets  for  feveral  Graces.  427 
 
 thee,  fo  I  may  daily,  from  an  afFedtionate  and 
 devout  heart,  offer  up  thanks  to  thee ;  and 
 grant  that  not  only  my  lips,  but  my  life,  may 
 {hew  forth  thy  praife,  by  confecrating  my  felf 
 to  thy  fervice,  and  walking  in  holinefs  and 
 righteoufnefs  before  thee  all  the  days  of  my 
 life,  through  Jefus  Chrift  my  Lord  and  blelTed 
 Saviour. 
 
 For  Confritiojt, 
 
 O  Holy  Lord,  who  art  a  merciful  embracer 
 of  true  penitents,  but  yet  a  confuming 
 fire  towards  obftinate  iinners,  how  fhall  I  ap- 
 proach thee,  who  have  fo  many  provoking  fins 
 to  inflame  thy  wrath,  and  fo  little  fincere  re- 
 pentance to  incline  thy  mercy!  Obe  thouplea^ 
 fed  to  fofcen  andmelt  this  hard  obdurate  heart 
 of  mine,  that  I  may  heartily  bewail  the  Ini- 
 quities of  my  Life  j  flrike  this  rock,  O  Lord, 
 that  the  waters  may  flow  our,  even  floods  of 
 tears  to  waih  my  polluted  confcience.  My 
 droufy  foul  hath  too  long  flept  fecurely  in  iin; 
 Lord, awake  it,  though  it  be  with  thunder,  and 
 let  me  rather  feel  thy  terrors,  than  not  feel  my 
 iin.  Thou  fenteft  thy  blefled  Son  to  heal  the 
 broken-hearted;  but,Lordj  what  will  that  avail 
 me,ifmyheartbewhole?  Obreakit,thatitmay 
 be  capable  of  this  healing  virtue;  and  granr, 
 I  befeech  thee,  that  having  once  tafted  the  bit- 
 ter nefs  of  fin,  I  may  fly  from  it  as  from  the  face 
 of  a  ferpent,  and  bring  forth  fruits  of  repen- 
 tance, in  amendment  of  life,  to  the  praife  and 
 
 glory 
 
428  ^litatZ  BCl3OttOtt0» 
 
 glory  of  thy  grace,  in  Jefus  Chrifl  our  BleiTed 
 Redeemer. 
 
 For  Meeknefs. 
 
 OBlefTed  Jefu,  who  waft  led  as  a  fhcep  to 
 the  flaughter,  let,  I  befeech  thee,  that  ad- 
 mirable example  of  meeknefs  quench  in  me 
 all  fparks  of  anger  and  revenge,  and  work  in 
 me  fuch  a  gentlenefs  and  calmnefs  of  fpirit,  as 
 no  provocations  may  ever  be  able  to  difturb. 
 Lord,  grant  I  may  be  fo  far  from  offering  the 
 leaft  injury,  that  I  may  never  return  the  great-^ 
 eft,  any  otherwife  than  with  prayers  and  kind- 
 nefs  J  that  I,  who  have  fo  many  talents  to  be 
 forgiven  by  thee,  may  never  exaft  pence  of  my 
 brethren  j  but  that  putting  on  bowels  of 
 mercy,  meeknefs,  long-fufFering,  thy  peace 
 may  rule  in  my  heart,  and  make  it  an  accep- 
 table habitation  to  thee  who  art  the  Prince 
 of  Peace  ;  to  whom  with  the  Father  and 
 Holy  Spirit  be  all  honour  and  glory  forever. 
 
 Jpor  Chajiity, 
 
 Holy  and  Immaculate  Jefus,  whofe  firft 
 defcent  was  into  the  Virgin's  womb,  and 
 who  doft  ftill  love  to  inhabit  only  in  pure  and 
 virgin  hearts;  I  befeech  thee,  fend  thy  Spirit 
 of  purity  to  cleanfe  me  from  all  filthinefs  both 
 of  flefli  and  fpirit.  My  body,  O  Lord,  is  the 
 Temple  of  the  Holy  Ghoft  ;  O  let  me  never 
 pollute  that  Temple  with  any  uncleannefs. 
 And  becaufe  out  of  the  heart  proceed  the 
 
 thinea 
 
CoUeSls  for  fever al  Graces.  429 
 
 things  that  defile  the  Man,  Lord,  grant  me, 
 to  keep  my  heart  with  all  diligence,  that  no 
 impure  and  foul  thoughts  be  harboured  there; 
 but  enable  me,  I  befeech  thee,  to  keep  both 
 body  and  foul  pure  and  undefiled  j  that  fo  I 
 may  glorify  thee  here  both  in  body  and  fpirit, 
 and  be  glorified  in  both  with  thee  hereafter. 
 
 For  T^emterance. 
 
 X 
 
 O  Gracious  Lord,  who  haft  in  thy  bounty 
 to  mankind  offered  to  us  the  ufe  of  thy 
 good  creatures  for  our  corporal  refrefhmenr, 
 grant  that  I  may  always  ufe  this  liberty  with 
 thankfulnefs  and  moderation.  O  let  me  never 
 be  fo  enflaved  to  that  brutifti  pleafure  of  tafte, 
 that  my  table  become  a  fnare  to  me  ;  buc 
 give  me,  I  befeech  thee,  a  perfedl  abhorrence 
 of  all  degrees  of  excefs,  and  let  me  eat  and 
 drink  only  for  thofe  ends,  and  according  to 
 thofe  meafures  which  thou  haft  affigned  me, 
 for  health,  and  not  for  luxury.  And  Lord, 
 grant  that  my  purfuits  may  be,  not  after  the 
 meat  thatperiftieth,  but  after  that  which  en- 
 dureth  toeverlafting  life,  that  hungering  and 
 thirfting  after  righteoufnefs,  I  may  be  filled 
 with  thy  grace  here,  and  thy  glory  hereafter, 
 through  Jefus  Chrift. 
 
 For  Content ednef^, 
 
 O  Merciful  God,  thy  wifdom  is  infinite  to 
 choofe,  and  thy  love  forward  to  difpenfe 
 good  things  to  us;  O  let  me  always  fully  and 
 
 entirely 
 
430  j^ntate  ^0oottm^' 
 
 1^    — - 
 
 entirely  refign  my  felf  to  thy  difpofals,  have 
 no  defires  of  my  own,  but  a  perfedt  fatisfac- 
 tion  in  thy  choices  for  me ;  that  fo,  in  what- 
 foever  eftate  I  am,  I  may  be  therein  content. 
 Lord,  grant  I  may  never  look  with  mur- 
 muring on  my  own  condition,  nor  with  envy 
 on  other  mens.  And  to  that  end,  I  befeech 
 thee,  purge  my  heart  of  all  covetous  affec- 
 tions. O  let  me  never  yield  up  any  corner  of 
 my  foul  to  mammon,  but  give  me  fuch  a  con- 
 tempt of  thefe  fading  riches,  that  whether 
 they  increafe  or  decreafe,  I  may  never  fet  my 
 heart  upon  them  ;  but  that  all  my  care  may 
 be  to  be  rich  towards  God,  to  lay  up  my  trea- 
 fure  in  Heaven  ;  that  I  may  fo  fet  my  affec- 
 tions on  things  above,  that  when  Chrifl,  who 
 is  my  life,  Ihall  appear,  I  may  alfo  appear 
 -  with  him  in  Glory.  Grant  this,  O  Lord,  for 
 the  merits  of  the  fame  Jefus  Chrift, 
 
 For  Diligence, 
 
 ^Lord,  who  haft  in  thywifdom  ordained 
 thatmanfhouidbeborn  tolabour,fufFer 
 me  not  to  refift  that  delign  of  thine,  by  giving 
 my  felfuptollothandidlenefsjbutgrantlmay 
 fo  imploy  my  time,  and  all  other  talents  ihou 
 haft  intrufled  me  with,  that  1  may  not  fall  un- 
 der the  fentence  of  the  flothful  and  wicked  fer- 
 vant.  Lord,  if  it  be  thy  will,  make  me  fome 
 way  ufeful  to  others,  that  1  may  not  live  an 
 unprofitable  part  of  mankind  :  but  however, 
 O  Lord,  let  me  not  be  ufelefs  to  my  felf;  but 
 
 grant 
 
 o 
 
ColleBs  for  Jeveral  Graces.  43 1 
 
 I ,  grant  I  may  give  all  diligence  to  make  my 
 calling  and  ele<5lion  fure.  My  foul  is  befec 
 with  many  and  vigilant  adverfaries  j  O  lee 
 me  not  fold  my  hands  to  lleep  in  the  midll 
 of  fo  great  dangers,  but  watch  and  pray  that 
 I  enter  not  into  temptation,  enduring  hard- 
 nefs  as  a  good  foldier  of  Jefus  Chrift,  'till  at 
 the  laft  from  this  flate  of  warfare,  thou 
 tranflate  me  to  the  flate  of  triumph  and  blifs 
 in  thy  Kingdom,  through  Jefus  Chrift. 
 
 For  yuftice. 
 
 OThou  King  of  Righteoufnefs,  who  haft 
 comn'ianded  us  to  ktep  judgment,  and 
 do  juftice,  be  pleafed  by  thy  grace  to  cleanfe 
 my  heart  and  hands  from  all  fraud  and  inju- 
 ftice,  and  give  me  a  perfedT:  integrity  and  up- 
 rightnefs  in  all  my  dealings.  O  make  me  ever 
 abhor  to  ufe  my  power  to  opprefs,  or  my  Jfkill 
 to  deceive  my  brother  ;  and  grant  I  may  moft 
 ftri(fl:Iy  obferve  that  facred  rule,  of  doing  as  I 
 would  be  done  to  5  that  I  may  not  difhonour 
 my  Chriftian  profeffion  by  an  unjuft  and  frau- 
 dulent life,  butinfimplicity,  and  godly  fince- 
 rity,  have  my  converfation  in  the  world ;  never 
 fee  king  to  heap  up  treafures  in  this  life,  but 
 preferring  a  little  with  rightcoufnefs,  before 
 great  revenues  without  right.  Lord,  make  me 
 exadtly  careful  to  render  to  every  man  vyhat, 
 by  any  fort  of  obligation,  becomes  his  due, 
 that  I  may  never  break  the  bond  of  any  of 
 ihofe  relations  that  thou  haft  placed  me  in,  but 
 
 may 
 
432  p^ttiate  Bel)otton0. 
 
 may  fo  behave  my  felf  towards  all,  that  none 
 may  have  any  evil  thing  to  fay  of  me,  that 
 fo,  if  it  be  poffible,  I  may  have  peace  with  all 
 men  j  or  however,  I  may,  by  keeping  inno- 
 cency,  and  taking  heed  to  the  thing  that  is 
 right,  have  peace  at  the  laft,  even  peace  with 
 thecj  through  Jefus  Chrift  our  Lord, 
 
 For  Charity. 
 
 O  Merciful  Lord,  who  haft  made  of  one 
 blood,  and  redeemed  by  one  ranfom, 
 all  nations  of  men,  let  me  never  harden  riiy 
 bowels  againft  any  that  partake  of  the  fame  na- 
 ture and  redemption  with  me,  but  grant  me 
 an  univerfal  charity  towards  all  men.  Givs 
 me,  O  thou  father  of  compaffions,  fuch  a  ten- 
 dernefs  and  meltingnefs  of  heart,  that  I  may 
 be  deeply  affedled  with  all  the  miferies  and 
 calamities,  outward  or  inward,  of  my  bre- 
 thren and  diligently  employ  all  my  abilities 
 for  their  fuccour  and  relief.  O  let  not  an  un- 
 chriftian  felf-love  polTefs  my  heart,  but  drive 
 out  that  accurfed  fpirit,  and  let  thy  fpirit  of 
 love  enter  and  dwell  there,  and  make  me  feek 
 not  to  pleafe  my  felf,  but  my  neighbour,  for 
 his  good  to  edification,  even  as  Chrift  pleafed 
 not  himfelf.  Lord,  make  me  a  faithful  fteward 
 of  all  thofe  talents  thou  haft  committed  tome,, 
 for  the  benefit  of  others  >  that  fo  when  thou 
 fhalt  call  me  to  give  an  account  of  my 
 ftewardfnip,    I  may  do  it   with  joy  ;    and 
 
 fioc 
 
Collets  for  Jeveral  Graces.  433 
 
 not  with  grief.     Grant  this,   merciful  Lord, 
 I  befecch  thee,  for  Jefus  Chrift  his  fake. 
 
 For  Perfeveranc^, 
 
 O  Eternal   and  unchangeable  Lord   Cod, 
 who  art  the  fame  yefterday,  and  to  day, 
 and  for  ever  J  be  thou  pleafed  to  communi- 
 cate fome  fmall  ray  of  that  excellence,  fome 
 degree  of  that  {lability  to  me  thy  wfetched 
 creature,  who  am  light  and  unconftant,  turn- 
 ed about  with  every  blaft  j  my  underftanding 
 is  very  deceivable,  O  eftablifh  it  in  thy  truth, 
 keep  it  from  the  fnares  of  feducing  fpirits, 
 that  I  may  not  be  led  away  with  the  error  of 
 the  wicked,  and  fall  from  my  own  ftedfaft- 
 nefs:  My  will  alfo,  O  Lord,  is  irrefolute  and 
 wavering,  and  doth  not  cleave  ftedfaftly  unto 
 God;   my  goodnefs  is  but  as  the  morning 
 cloud,  and  as  the  early  dew  it  pafleth  away. 
 O  ftrengthen  and  confirm  tnt ;  and  whatever 
 good  work  thou  haft  wrought  in  me,  be  plea- 
 fed  to  accomplifh  and  perform  it  until  the  day 
 of  Chrift,     Lord,   thou  feeft  my  weaknefs, 
 and  thou  knovveft  the  number  and  ftrength  of 
 thofe  temptations  1  have  to  ftruggle   with. 
 O  leave  me  not  to  my  felf,   but  cover  thou 
 my  head  in  the  day  of  battle^  and  in  all  fpi-* 
 ritual  combats  make  me  more  than  conqueror, 
 through  him  that  loved  me.     O  let  no  terrors 
 or  flatteries  either  of  the  world,   or  my  own 
 ^^Vci,    ever  draw  me  from   my  obedience  to 
 ilicci   but  grant  that  I  may  continue  ftedfaft, 
 F  f  un- 
 
434  l^^itate  W^tiDoUm^^ 
 
 unmoveable,  always  abounding  in  the  work 
 of  the  Lord  ;  and,  by  patient  continuing  in 
 well-doing,  feek,  and  at  laft  obtain  glory, 
 and  honour^  and  immortality,  and  eternal 
 life,  through  Jefus  Ghrift  our  Lord. 
 
 A  Brief  PARAPHRASE  of  the 
 
 LORD'S  PRAYER, 
 
 To  be  ufed  as  a  Prayer. 
 
 [Our  Father  which  art  in  Hec7ven.'] 
 
 OL  o  R  D,  who  dwelleft  in  the  highefl: 
 Heavens,  thou  art  the  Author  of  our 
 being,  thou  haft  alfo  begotten  us  again 
 unto  a  lively  hope,  and  carrieft  towards  us 
 the  tendernefs  and  bowels  of  a  compaffionate 
 Father,  O  make  us  to  render  to  thee  the  love 
 and  obedience  of  children :  And  that  we  may 
 refemble  thee  ourFather  in  Heaven  (that  place 
 of  true  delight  and  purity)  give  us  a  holy  dif- 
 dain  of  all  the  deceitful  pleafures  and  foul 
 pollutions  of  this  world,  and  fo  raife  up  our 
 minds,  that  we  may  always  have  our  conver- 
 fation  in  Heaven,  from  whence  we  look  for 
 our  Saviour  the  Lord  Jefus  Chrift. 
 
 [i.  Hallowed  be  thy  Name.'] 
 
 STrike  fuch  an  awe  in  our  hearts,  that  we 
 may  humbly  reverence  thee  in  thy  Name^ 
 which  is  great,  wonderful,   and  holy ;    and 
 
 carry 
 
A  Paraphraje  of  the  L^rd^s  Prayer,  Air 
 
 carry  fuch  a  lacred  relpcdt  to  all  chings  that 
 relate  to  thee  and  thy  vvorfliip,  as  may  ex- 
 prefs  our  reverence  to  thy  great  Majeiiy.  Lee 
 all  the  people  praife  thee,  O  God!  let  all  the 
 people  praife  thee. 
 
 [2.  Thy  Kingdom  come.] 
 
 EStablifli  thy  Throne,  and  rule  for  ever  in 
 our  louls,  and  by  the  power  of  thy  grace 
 fubdue  all  thofe  rebellious  corruptions  that 
 exalt  themfelves  againft  thee:  They  are  thofe 
 enemies  of  thine,  which  would  not  thou 
 fliouldft  reign  over  them.  O  lee  them  be 
 brought  forth  and  flain  before  thee  j  and 
 make  us  fuch  faithful  fubjcds  of  this  thy 
 Khigdom  of  grace,  that  we  may  be  capable 
 of  the  Kingdom  of  glory  j  and  then,  Lord 
 Jefu?,  come  quickly  1 
 
 [3.  Thy  Will  be  done  on  Earth,  &c;] 
 
 ENable  us  by  thy  grace  chearfully  to  fjfrer 
 thy  Will  in  all  our  aiiiidions,  and  readily 
 perform  it  in  all  thy  commands:  Give  us  of 
 that  heavenly  zeal  to  thy  fervice,  wherewith 
 the  bleffed  Angels  of  thy  prelence  are  in- 
 fpired,  that  w^e  may  obey  thee  with  the  like 
 fervor  and  alacrity ;  and  that  following 
 them  in  their  obedience,  we  may  be  joined 
 with  them  to  ling  eeernal  praifes  in  thy 
 Kingdom,  to  God  and  to  the  Lamb  for 
 ever. 
 
 F  f  2  [4.  Give 
 
[4.  Give  tis  this  day,  &c  ] 
 
 Give  us  ihac  continual  fupply  of  thy  grace, 
 which  miy  iuftain  and  nourirti  our  fouls 
 unto  eternal  life.  And  be  thou  pleafed  alfo 
 to  pic^'lde  for  our  bodies  all  thofe  things 
 which  thou  f?eft  fit  for  their  fupport,  thro' 
 this  onr  earthly  pilgrimage  j  and  make  us 
 chearfully  to  reft  on  thee  for  them,  firft 
 feeking  thy  Kingdom  and  the  righteoufnefs 
 thereof,  and  then  not  doubting  but  all  thefe 
 things  fl:all  be  added  unto  us. 
 
 [5.  Forgive  us  our  ^refpajfes,  &c.] 
 
 HEal  our  fouls,  O  Lord,  for  we  have  fin- 
 ned againft  thee;  let  thy  tender  mer- 
 cies abound  towards  us,  in  the  Forgivenefs  of 
 all  our  offences:  And  grant,  O  Lord,  that  we 
 may  never  forfeit  this  pardon  of  thine,  by 
 denying  ours  to  our  brethren;  but  give  us 
 thofe  bowels  of  compaffion  to  others,  which 
 we  ftand  in  fo  much  greater  need  of  from 
 thee,  that  we  may  forgive  as  fully  and  finally 
 upon  Chrift's  command,  as  we  delire  to  be 
 forgiven  for  his  merits  and  interceffion. 
 
 [6.  Lend  us  not  i?ito  Temptation^  &c.] 
 
 OLord,  we  have  no  ftrength  againft  thofe 
 multitudes  of  Temptations  that  daily  af- 
 fault  us,  only  our  eyes  are  upon  thee:  O  be 
 thou  pleafed  either  to  reflrain  them,  or  affill 
 Wii   and  in  thy  faithfulnefs  fufFer  us  not  to  be 
 
 tempted 
 
Fioits  Ejaculations. 
 
 .t/ 
 
 tempted  above  that  wc  are  able  j  but  in  ail  our 
 temptations  make  us  a  way  to  efcape,  thar  we 
 be  not  overcome  by  them,  buc  may,  when 
 thou  flialt  call  us  to  it,  refift  even  unto  blood, 
 ftriving  againft  fin,  that  being  faithful  unto 
 death,  thou  mayeft  give  us  the  crown  of  life. 
 
 [For  thine  is  the  Kingdom^  &c.] 
 
 HEar  us,  and  gracioufly  anfwer  our  peti- 
 tions ;  for  thou  art  the  great  King  over 
 all  the  earth,  whofe  power  i:-,  infinite,  and  art 
 able  to  do  for  us  above  all  that  we  can  afk 
 or  think,  and  to  v^'hom  belongeth  the  glory 
 of  all  that  good  thou  workefl:  in  us,  or  for  us. 
 Therefore  blefling,  honour,  glory,  and  power 
 be  unto  him  that  fitteth  upon  the  throne,  to 
 our  God  for  ever  and  ever.     Amen, 
 
 Pious  EJACULATIONS  taken  out  oj  the 
 BooKo/PSALMS. 
 
 For  Pardon  oj  Sin. 
 
 HAve  mercy  on  me,  O  God,  after  thy 
 great  goodnefs;  according  to  the  mul- 
 titude of  thy  mercies  do  away  mine  offences. 
 Wafh  me  throughly  from  my  wi^kednefs, 
 and  cleanfe  me  from  my  fin. 
 
 Turn  thy  face  from  ray  fms,  and  put  out 
 all  my  mifdeeds. 
 
 My  mifdeeds  prevail  againfl  m^:  Obe  ihou 
 merciful  unto  my  iins. 
 
 F  f  3  Emer 
 
438  ^;ttl}ate  WtWmn^. 
 
 Enter  nor  into  judgmenr  with  thy  fervant, 
 for  in  thy  fight  (hall  no  man  living  be  juftified. 
 
 For  thy  name's  fake,  O  Lord,  be  merciful 
 .  unto  my  fin,  for  it  is  great 
 
 Turn  thee,  O  Lord,  and  deliver  my  foul: 
 O  faye  me  for  thy  mercies  fake. 
 
 For  Grace. 
 
 TEach  me  to  do  the  thing  that  pleafeth 
 thee  ;  for  thou  arc  my  God. 
 Teach  me  thy  way,  O  Lord,    and  I  Vv'ill 
 walk  in  thy  truth  :  O  knit  my  heart  to  thee, 
 that  I  may  fear  thy  name. 
 
 Make  me  a  clean  heart,  O  God,  and  renew 
 a  right  fpirii  wichin  me. 
 
 0  let  my  heart  be  found  in  thy  ftatuteSj 
 that  I  be  not  aHiamed. 
 
 Incline  my  heart  unto  thy  teflimonies,  and 
 not  to  covetoufnefs. 
 
 Turn  away  mine  eyes,  left  they  behold  va- 
 pity,  and  quicken  thou  me  in  thy  way. 
 
 1  am  a  Granger  upon  earth,  O  hide  not 
 thy  commandnienrs  from  me. 
 
 Lord,  teach  me  to  number  my  days,  tha^ 
 I  may  apply  my  heart  unto  wifdom. 
 
 For  the  Lighi  of  God's  Countenance^ 
 
 LORD,  why  abhorreft  thou  my  foul,  ancj 
 hideft  thy  face  from  me  ?     O  hide  not 
 ?hou  rhy  face  from  me,  nor  caft  thy  fervant 
 away  ill  difpleafure. 
 ^hy  loving  kindnef§  is  better  than  life  it  felf. 
 
Pious  Ejnculatiom.  4^9 
 
 Lord,  litt  thou  up  the  Lighc  of  thy  Coun- 
 tenance ujDon  me. 
 
 Comfort  the  foul  of  thy  fervant ;  for  unto 
 thee,  O  Lord,  do  i  life  up  my  foul. 
 
 I'hankfgivlng, 
 
 Will  always  give  thanks  unto  the  Lord, 
 
 his  praife  fliall  ever  be  in  my  mouth. 
 
 Thou  art  my  God,  and  I  will  thank  thee; 
 thou  arc  my  God,  and  I  will  praife  thee. 
 
 I  w^ill  fing  unto  the  Lord  as  long  as  1  live: 
 I  will  praife  my  God,  v/hilil;  I  have  my  being. 
 
 Prailed  be  God,  which  hath  not  v.?^^  ouc 
 my  prayer,  nor  turned  his  mercy  from  me. 
 
 BlefTed  be  the  Lord  God,  even  the  God  of 
 Jfraely  which  only  doth  wondrous  things: 
 
 And  bleffed  be  the  name  of  his  Majefty  for 
 ever:  And  all  the  earth  fhall  be  filled  y/ith 
 his  Majefty.     Amen,  Amer.^ 
 
 For  I)eUverance  Jrom  T^rouhle. 
 E  merciful  unto  me,  O  Lord,  be  mercifgl 
 unto   me;  for  my  foul  trufleth  in  thee, 
 and  under  the  fliadow  of  thy  wings  fhall  be 
 my  refuge,  until  thefe  calamities  be  overpaft.  - 
 Deliver  me,  O  Lord,  from  mine  enemies: 
 for  I  flee  unto  thee  to  hide  m.e. 
 
 O  keep  my  foul,  and  deliver  me:  Let  me 
 not  be  confounded ;  for  I  have  put  my  irufl 
 in  thee. 
 
 Mine  eyes  are  ever  looking  unto  the  Lord  5 
 for  he  fliall  pluck  my  feet  out  of  the  net. 
 
 F  f  4,  Turn' 
 
44-0    ^titatt  Betotfong>     
 
 Turn  thee  unto  me,  and  have  mercy  upon 
 nie  ;  for  I  am  defolate,  and  in  mifery. 
 
 The  forrows  of  my  heart  are  enlarged  :  O 
 bring  me  out  of  my  troubles. 
 
 For  the  Church. 
 
 OBe  favourable  and  gracious  xinto  Sioui 
 build  thou  the  walls  of  yerufalem, 
 
 O  God,  wherefore  art  thou  abfent  from  us 
 fo  long  ?  Why  is  thy  wrath  fo  hot  ag^inft  the 
 Iheep  of  thy  pafture  ? 
 
 O  think  upon  thy  congregation,  whom 
 thou  haft  purchafed  and  redeemed  oi  old. 
 
 Look  upon  the  tribe  of  thine  inheritance, 
 apd  mount  Sion  where  thou  hall  dwelt. 
 
 It  is  time  for  thee,  Lord,  to  lay  to  thy 
 hand  ;  for  they  have  deflroyed  thy  law. 
 
 Arife,  O  God,  and  maintain  thine  own 
 caufe;  deliver  IJraelj  O  God,  out  of  all  hjs 
 troubles. 
 
 Brief  Heads  of  Self-examination^  efpecially  be- 
 Jorethe  S3,cramtntjCoI/e^ed  on  1 0/  the  foregoing 
 Treatije^  concerning  the  Breaches  of  our  Duty. 
 
 Jo   CxO'D. 
 
 Faith. 
 
 NO  T  believing  there  is  a  God. 
 Not  believing  his  Word. 
 ^oi  believing  it  praSiically,  fo  as  to  live  ac^ 
 cording  to  our  belief. 
 
 Hope? 
 
Heads  of  Selj-Exaininatio?j.  441 
 
 Hope. 
 
 DEfpairing  of  God's  mercy,  Jo  as  to  negkdl 
 'duty. 
 Pre  fuming  ground kjly  on  it,  whiljf  we  go  on  in 
 wilful  Jin, 
 
 Love. 
 "X  rO  T  loving  God  for  his  own  excellencies. 
 
 *  '   Not  loving  him  for  his  goodnejs  to  us. 
 Not  labouring  to  pleaj'e  him. 
 
 Not  defiring  to  draw  near  to  him  in  his  ordi" 
 
 nances. 
 Not  longing  to  enjoy  him  in  Heaven^ 
 
 Fear. 
 Ti7 O  T  fearing  God,  fo  as  to  keep  from  of-* 
 
 *  '  fending  him. 
 
 Fearing  man  above  him,    by  committi?jg  fin^ 
 to  Pmnjbme  outward fiff'e ring. 
 
 Trust. 
 'Kl 0  T  trujling  on  God  in  dangers  and  di^ 
 •*  ^  Jirejfes. 
 
 TJ/ing  unlawful  means  to  bring  us  out  of  them. 
 Not  dependifig  on  God  for  J  apply  of  our  wants, 
 hnmoderate  care  Jor  outward  things. 
 Negle5ling  to  labour,  and  expelling  Godjhould 
 
 fupport  us  in  our  idlenefs. 
 Not  looking  up  to  God  JW  a  blejing  on  our 
 bonejt  endeavours. 
 
44-2  pxi\^att  l^ebotiong. 
 
 Humility. 
 \T0  T  hcToing  a  high  efleem  of  God. 
 J-  ^  Not  fubmitting  obediently  to  aSi  his  zvill. 
 Not  patiently  fuffering  ity    but  murmuri?ig  at 
 
 his  correBions. 
 Not  amending  by  them. 
 Not  being  thankful  to  him. 
 Not  acknowledging  his  wifdom  in  choofng  for 
 
 uSy  but  having  eager  and  impatient  defres 
 
 of  our  own. 
 
 Honour. 
 JV  7  O  T  honouring  God^  by  a  reverent  ufage 
 •*  ^   of  the  things  that  relate  to  him. 
 Behaving  our  j elves  irreverently  in  his  houfe. 
 Robbing  Gody   by  taking  things  that  are  confe^ 
 
 crated  to  him. 
 Profaning  holy  times,  the  Lord's  day^  and  the 
 
 feafis  andfafis  of  the  Church. 
 NegleBing  to  read  the  Holy  Scriptures ;   not 
 
 marking  "johen  we  do  read. 
 Being  carelefs  to  get  knowledge  of  our  duty  i 
 
 choofing  rather  to  continue  ignorant,  than  put 
 
 our  felves  to  the  pains  or  charge  of  learning, 
 l^lacing  religion  in  hearing  of  Sermons^   with^ 
 
 out  p'^aciice. 
 Breaking  our  vow  made  at  baptifm. 
 By  reforting  to  witches  and  conjurers^   i.  e.  fo 
 
 the  Devil. 
 By  lovi?2g  the  pomps  and  vafiities  of  the  world, 
 
 (ind following  its  fmful  cufloms. 
 
Heads  of  Self- Examination.  44^ 
 
 B)  fulfilling  the  lufls  of  the  fief 0. 
 
 Profaning  the  Lord's  Supper. 
 
 By  coining  to  it  ignorant ly^   without  examina' 
 
 tion,  contrition^  and  purpofes  of  new  life. 
 By  behaving  our  fehes  irreverently  at  it^  with^ 
 
 out  devotion  and  jpiritual  affeciion. 
 Bv  negle^ing  to  keep  the  promt jes  made  at  it. 
 Brojaning  God's  name,  by  hlafphemoiis  thoughts 
 
 or  difcourfe. 
 Giving  others  occafion  to  hlafpheme  hirn^  hy 
 
 cur  vile  and  wiciied  lives. 
 Taking  unlawful  Oaths. 
 Perjury. 
 Swearing  in  ordinary  communication. 
 
 Worship. 
 
 A  J  O  T  ivorfjjipping  God 
 Omitting  prayers,  pubJick  or  private ^  and 
 being  glad  of  a  pretence  to  do  fb. 
 jisking  unlawful  things'^  or  to  unlawful  ends. 
 Not  purifying  our  hearts  from  fm  before  we  pray. 
 Not  praying  with  faith  and  humility, 
 Coldnefs  and  deadnej's  in  prayer, 
 Wandring  thoughts  in  it. 
 Irreverent  geftures  of  body  in  prayer^ 
 
 Repentance. 
 
 A]-Egle^ing  the  duty  of  Repentance. 
 Not  calling  our  f elves  to  daily  account  fo-r 
 our  fins. 
 PJot  afjlgning  any  fet  or  file  mn  times  for  humi-r 
 (iatiou  an4  confefjlon^  or  toofeldom. 
 
444  i^^ttate  Betottou0» 
 
 Not  deeply  confidering  ourjim^  to  beget  contri^ 
 
 tion. 
 tsJot  aBing  revenge  upon  ourfehes^  ^yf^fl^^Si 
 
 and  other  aSls  of  mortification. 
 
 Idolatry. 
 
 f^JJtwardldolatryJn  worjhipping  of  creatures, 
 ^  Inward  Idolatry ^  in  placing  our  love  and 
 
 other  affeSiiom  more  on  creatures  than 
 
 the  Creator, 
 
 To  Our  Selves. 
 
 Humility. 
 jyEing  puft  up  with  high  conceits  of  our  f elves ^ 
 *^  in  reJ'peB  of  natural  partSy    as  beauty^ 
 
 wit,  &c. 
 Of  worldly  riches ^  ajid  honours. 
 Of  grace. 
 
 Greedily  feeking  the  praife  of  men. 
 DireSiing  Chrijlian  actions,  as  prayer,  alms. 
 
 Sec.  to  that  end. 
 Committing  fms  to  avoid  reproach  from  wicked 
 
 men. 
 
 Meekness. 
 
 DTfiurbing  our  minds  with  anger  and  pee^ 
 vijhnefs. 
 
 Consideration. 
 T^7 0  T*  carefully  examining  what  cur  ejiate 
 i  V  towards  God  is. 
 
 Not 
 
Heads  of  Self- Examination,  445 
 
 Not  trying  our/elves  by  the  true  Rule,  i.  e.  our 
 
 obedience  to  God's  commands. 
 hJot  weighing  the  lawfulnefs  of  our  aSfiofis^ 
 
 before  ive  venture  on  them. 
 Not  examining  our  paft  aSiions,  to  repent  of 
 
 the  ill^  to  give  God  the  glory  of  the  good, 
 
 CoNTENTEDNESS. 
 
 J  jNcojttentednefs  in  our  eftates. 
 ^  Greedy  defires  after  honour  and  riches^ 
 Seeking  to  gain  them  by  fmful  means ^ 
 Envying  the  condition  of  other  men. 
 
 Diligence,  Watchfulness. 
 XVEing   negligent  in  obferving  and  refifling 
 •*-'   tetnptations. 
 Not  improvi?2g  God's  gifts,    outward  or  in^ 
 
 wardy  to  his  ho7tour. 
 Abufmg  our  natural  parts^  as  wit,  memory^ 
 
 &c.  to  fin. 
 NegleBing  or  rejijling  the  motions  oj  God's 
 
 Spirit, 
 
 Chastity. 
 J  iNcleannefs,  adultery,  fornication,  unnatU" 
 ^   ral  Lujls^  &c. 
 JJncleannefs  cf  the  eye  and  hand. 
 Filthy  and  obfcene  talking. 
 Impure  fanfies  and  defires.' 
 Heightning  of  lu/i  by  pampering  the  body. 
 Not  labouring  to  fubdue  it  by  fajiing,  or  other 
 fevcriiies. 
 
 Tem- 
 
446 i^iitiate  ^ebottong- 
 
 TEr4PERANCE. 
 
 EAting  too  much. 
 Making  pleajure^  not  healthy    the  end  of 
 eating. 
 "Being  too  curious  or  cofily  in  Meats, 
 T>runkcnnefs. 
 Drinking  more  than  is  life  fid  to  our  bodies^ 
 
 though  not  to  drunkennefs. 
 Wafting  the  time  or  ejiate  in  good  fellow ft)i p. 
 Abuftng  our  ftrength  of  brain  to  the  making 
 
 others  drunk. 
 Jm  mode  r  a  t  efeep  ing . 
 Jdknejs  and  negligence  in  our  callings, 
 TJfing  unlaiiful  recreations. 
 Being  too  vehement  upon  laiiful  ones. 
 Spending  too  jjjuch  time  at  them. 
 Being  drawn  by  them  to  anger  or  covetoufnefs. 
 Being  proud  of  Apparel, 
 Striving  to  go  beyond  our  rank. 
 Bellowing  too  much  time^  care^  or  coft  about  it. 
 Abjlaining  jrom  fuch  excefes^  not  out  of  con* 
 
 fcience,  but  covetoufnefs. 
 Pinchifig  our  bodies  to  fill  our  purfes. 
 
 To  our  Neiobbour. 
 
 o 
 
 Negative  Justice. 
 
 Eing  injurious  to  our  Neighbour. 
 Delighting  caufefy  to  grieve  his  mind. 
 
 In- 
 
 B 
 
Heads  of  Self-Excmination.  447 
 
 injharing  his  I'oul  in  fin,  by  command,  counfel, 
 
 enticement,  or  example. 
 Affrighting  him  from  godlinefs  by  our  feoff ng 
 
 at  it. 
 Notfceking  to  bring  thofe  to  repent ance^  whom 
 
 we  have  led  into  fin. 
 
 Murder. 
 
 MUrder,  open  orfecret. 
 Drawing  men  to  intemperance,   or  other 
 vices,  which  may  bring  difeafes  or  death. 
 Stirring  men  up  to  quarrelling  and  fighting. 
 Mai?ning  or  hurting  the  body  of  our  Neighbour, 
 Fiercenefs  and  rage  againji  him. 
 
 Adultery. 
 
 COveting  our  Neighbour's  Wife, 
 ABually  defiling  her. 
 
 Malice. 
 C  Foiling  the  goods  of  others  upon  Spite  and 
 ^  Malice, 
 
 COVETOUSNESS. 
 
 f^Oveting  to  gain  them  to  ourfehes. 
 
 Oppression. 
 r\Fpreffon  by  violence  and  force  ^   or  colour  of 
 ^  law. 
 
 Theft. 
 
 AJO  T  paying  what  we  borrow. 
 Not  paying  what  we  have  voluntarily  prc^ 
 mifed. 
 
 Keep^ 
 
44^  pnt)ate  ^ztdtiom- 
 
 Keept?7g  back  the  wages  of  the  Jervant  and 
 hireling. 
 
 Deceit. 
 
 JjNfaithfuInefs  in  trujis^  whether  to  the  li^ 
 ^     ving  or  dead, 
 
 VJing  arts  of  Deceit  in  buying  and  felling, 
 'Exacting  upon  the  necejfities  of  our  Neighbours^ 
 
 False  Witness. 
 
 Lajiing  the  credit  of  our  Neighbour » 
 Byfalfe  Witnefs^ 
 By  railing. 
 By  whijperi?2g, 
 
 Encouragifig  others  in  their  Jlanders. 
 Being  forward  to  believe  all  ill  reports  of  out 
 
 Neighbour, 
 Cauflefs  fulpicions. 
 Kafh  judging  of  him, 
 Defpijing  ^jimfor  his  infirmities. 
 In'viting  others  to  do  fo^   by  fcofjing  and  ^^- 
 
 riding  him. 
 Bearing  any  malice  in  the  heart. 
 Secret  wijhing  of  death  or  hurt  to  our  Neigh- 
 
 hour. 
 Rejoicing  when  any  evil  befals  him. 
 NegleBing  to  moke  what  fatisfadiion  we  can, 
 
 for  any  fort  of  ifijury  done  to  our  Neighbour, 
 
 Positive  Justice,  Humility,  Lying. 
 
 CHurlif:)  and  proud  behaviour  to  others, 
 Froivard  and  peevifi  cojiverfation. 
 
 I  Bitter- 
 
Heads  of  Self-Examination.  449 
 
 Bitter  and  reproachful  language, 
 
 Cjurjing. 
 
 Not  paying  the  refpedi  due  to  the  qualities  or 
 
 gifts  of  others. 
 Proudly  overlooking  them. 
 Seeking  to  lejjen  others  efleem  of  them. 
 Not  imployi?ig  our  abilities^  whether  of  mind 
 
 or  ejlate,    in  adminiflring  to  thofe  ivhofe 
 
 wants  require  it. 
 
 Gratitude. 
 
 T  iNthanhJulnefs  to  our  benefactors. 
 
 *-^   Ej'pecially  thofe  that  admonifo  us. 
 
 Not  amending  upon  their  reproof. 
 
 Being  angry  at  them  for  it. 
 
 Not  reverencing  our  civil  parent^  the  lawful 
 
 magijirate. 
 fudging  and fpeaking  evil  of  him. 
 Grudging  hisjujl  tributes. 
 Sowing  Sedition  among  people. 
 Rejufing  to  obey  his  lawful  commands, 
 Rifi^^g  up  agai?ift  himy  Cr  taking  part  with 
 
 thefn  that  do. 
 Dejpi/ing  our  fpiritual  Fathers, 
 Not  loving  them  for  their  works  fake. 
 Not  obeying  thofe  commands  of  God  they  dc" 
 
 liver  to  us. 
 Seeking  to  withhold  from  them  their  jujl  main^ 
 
 tainance. 
 For  faking   our  lairful  pafors^  to  follow  fa  611"^ 
 
 ous  teachers. 
 
 G  g  Pa- 
 
Parents. 
 C^tibbom  and  irreverent  behaviour  to  our 
 ^^   natural  Parents. 
 
 T)efi)ifing  and  publiJJjing  their  infirmities. 
 Not  loving  them^  nor  endeavouring  to  bring 
 
 them  comfort. 
 Contemning  their  cotinfeh. 
 Murmuring  at  their  government. 
 Coveting   their  ejlates,  though  by  their  death. 
 Not  minijhing  to  them  in  their  wajits  of  all 
 
 forts.  ^ 
 NegleSiing  to  fir  ay  for  God's  blefjing  on  the 
 
 J  ever  a  I  forts  of  Parents. 
 Wa-nt  cf  natural  affeSfion  to  children. 
 Mothers  re  fifing  to  nurfe  them  without  a  juji 
 
 impediment. 
 Not  bringing  them  timely  to  baptifm. 
 Not  early  injiruBing  them  in  the  ways  of  God. 
 Suffering  them^  for  want  oj  timely  corre5iion, 
 
 to  get  cujloms  of  fin. 
 Setting  them  evil  examples. 
 Difcour aging  them  by  harfi  and  cruel  Ufage. 
 Not  providing  for  their  fubf fence  according 
 
 to  our  ability. 
 Confuming  their  portions  in  our  own  riot. 
 Rejerving  all  till  our  deaths  and  letting  them 
 
 want  in  the  mean  time. 
 Not  feeking  to  entail  a  blefjing  on  them  by  our 
 
 Chrijiian  lives. 
 Not  heartily  praying  for  them. 
 Want  of  affeSfion  to  our  natural  brethren. 
 Envyings  and  heart-burnings  towards  them. 
 
 Duty 
 
Fie  ads  of  Self-Examination.  4/^1 
 
 Duty  to  Brethren. 
 
 NO  T  loviug  our  fpiritual  Brethren^  i.  e.  our 
 fellow  Chriflians, 
 Having  no  fellow  feeling  of  their  fufferi?igi.    ;' 
 Caufejly  forjaking   their  cofntnunion  in  holy 
 
 duties. 
 Not  taking  deeply  to  heart  the  deflations  of 
 the  Church. 
 
 Marriage. 
 
 MArrying  within  the  degrees  forbidden. 
 Marrying  for  undue  ends^  as  co'Vetoufnefs^ 
 lujt,  &c. 
 Xjnkind^  froward^  and  unquiet  behaviour  to- 
 
 wards  the  husband  or  wife, 
 JJnfaithjulnefs  to  the  bed. 
 Not  bearing  with  the  Infirmities  of  each  othef. 
 Not   endeavouring  to  adva?ice  ojie  another^s 
 
 goodi  fpiritual  or  temporal, 
 ^he  wife  refijling  the  lawful  commands  of  her 
 
 husband, 
 tier  ft  riving  for  tule  and  dominion  over  btm^ 
 Not  praying  for  each  other. 
 
 U 
 
 Friendship. 
 
 Nfaithfulnejs  to  a  Friend. 
 Betraying  hisfecrets. 
 Denying  him  afijlance  in  his  needs. 
 NeglcS'ling^  lovingly  to  admonijh  hint. 
 I'lattering  him  in  his  faults. 
 For  faking  bis  Friendjhip  upon  fight  or  no  caufe. 
 Q  %  %  Making 
 
4  52  piiMiz  iBcfeotionjs. 
 
 Making   leagues  in  fin^    injiead  of  virtuous 
 friend/Jjip. 
 
 Servants. 
 
 CKrvants  difobeying  the  lawful  commands  of 
 *J    their  Majiers. 
 Purloining  their  goods. 
 Carelejly  iva/ling  th^m. 
 Murmuring  at  their  rebukes, 
 JdleneJ's. 
 Eye-Jervice. 
 
 Masters. 
 
 Vly^^rj    ^ipng  fervants  tyrannically    and 
 
 ■^'*    cruelly. 
 
 Being  too  remifsj  and  fuffering  them  to  negleSl 
 
 their  duty. 
 Having  no  care  of  their  fouls. 
 Not  providing  them  means  of  injiruSlion  in 
 
 religion. 
 ISIot  admonijl)ing  them^  when  they  commit  fins. 
 Not  allowing  them  time  and  opportunity  for 
 
 prayer  and  the  worfijtp  of  God, 
 
 Charity. 
 
 JTTAnt  of  Bowels  and  Charity  to  our  neigh^ 
 
 '  '      hours. 
 
 Not  heartily  defiring  their  goody  fpiritual  or 
 
 temporal. 
 Not  loving  and  forgiving  enemies, 
 'Taking  a5iual  revenges  upon  them. 
 Falfenefsyprofiffing  kindnefi  and  a^ing  none. 
 :.    .    ^  Nor 
 
Heads  oj  Self- Examination.  4  c;' 3 
 
 Not  labourin$r  to  do  all  the  good  we  can  to  the 
 
 foul  of  our  neighbour. 
 Not  ajjifting  him  to  cur  power  in  his  bodily 
 
 dilireffes. 
 Not  defending  his  good  name^  when  iz'e  know 
 
 him  Jlandered. 
 Denying  him  any  neighbourly  office  ■  to  preferve 
 
 or  advance  his  eft  ate. 
 Not  dejending  him  from  oppreffhn^  when  ws 
 
 have  power. 
 Not  relieving  him  in  his  poverty. 
 Not  giving  liberally  and  chearfuliy. 
 
 Going  to  Law. 
 
 A^  0  T*  loving  peace. 
 Goi?7g  to  law  uponjlight  cccajions.  ^ 
 
 Bearing  inward  enmity  to  tboje  wejiie. 
 Not  labouring  to  make  peace  among  others. 
 
 rH  E  life  of  this  catalogue  of  fins  is  this  : 
 Upon  days  of  bu?niliation^  efpecially  before 
 the  Sacrament,  read  them  conjideringly  over^ 
 and  at  every  particular  ask  thine  own  hearty 
 Am  I  guilty  of  this  F  And  whatfoevcr.,  by  fucb  « 
 
 examination,  thou  frndeji  thy  jclf  faulty  in^ 
 confefs  particularly  and  humbly  to  God.,  with 
 all  the  heightning  circumjlances  which  may 
 any  way  increafe  their  guilt,  and  make  feri^ 
 ous  rejblutions  agdinfl  every  J uch  Jin  for  the  fa- 
 ture  :  After  which  thou  mayjl  ifc  this  form 
 following. 
 
 Gg3  o 
 
454 p^ttate  pebcttong;. 
 
 OLO  RD,  1  amafliamed,  and  blufh  to  life 
 up  my  face  to  thee  ;  for  my  iniquities 
 are  increaled  over  my  head,  and  my  trefpafs  is 
 grown  up  even  unto  Heaven.  I  have  wrought 
 all  thefe  great  provocations,  and  that  in  the 
 moft  provoking  manner  ;  they  have  not  been 
 only  fingle,  but  repeated  ads  of  fin  :  For,  O 
 Lord,  of  all  this  black  catalogue,  which  I  have 
 now  brought  forth  before  thee,  how  few  are 
 there  which  I  have  not  often  committed  ?  nay, 
 which  are  not  become  even  habitual  and  cu- 
 ftomary  to  me  ?  And  to  this  frequency  1  have 
 added  both  a  greedinefs  and  obftinacy  in  fin- 
 ning, turning  into  my  courfe  as  the  horfe  rufli- 
 eth  into  the  battle,  doing  evil  with  both  hands, 
 earneftly  ;  yea,  hating  to  be  reformed,  and 
 cafting  thy  words  behind  mc,  quenching  thy 
 Spirit  within  me,  which  teftified  againll  me, 
 to  turn  me  from  my  evil  ways,  and  fruftrating 
 all  thofe  outward  means,  v/hether  of  judg- 
 ment or  mercy,  which  thou  haftufed  to  draw 
 jne  tp  thy  felf.  Nay,  O  Lord,  even  my  repen- 
 tances may  be  numbred  amongft  my  greateft 
 fins:  They  have  fpmetimes  been  feigned  and 
 hypocritical^  always  fp  flight  and  ineffeftiial, 
 that  they  have  brought  forth  no  fruit  in  a- 
 mendment  of  life;  but  I  have  flill  returned 
 with  the  dog  tp  the  voniir,  and  the  fow  tp  the 
 mire  again,  and  have  added  the  breach  of  re- 
 folutions  apd  ypws  tp  all  my  former  guilts. 
 Thus,  O  Lord,  1  am  become  out  of  meafurp 
 finf^il,  and  fince  i  have  thus  chofen  death,  I  am 
 
Prayers  before  the  Sacrament.  455^ 
 
 moil:  worthy  to  take  part  in  it,  even  in  the 
 fecond  death,  the  la-ke  of  fire  &nd  brimftone. 
 This,  fhi-^,  O  Lord,  is  in  juftice  to  be  the  por- 
 tion of  my  cup  ;  to  me  belongs  nothing  but 
 fhame  and  confufion  of  face  eternally  ;  but  to 
 thee,  O  Lord  God,  belongeth  mercy  and  for- 
 givenefs,  tho' 1  have  rebelled  againll:  thee.  0 
 remember  not  my  iins  and  offences,  but  ac- 
 cording to  thy  mercy  think  now  upon  me,  O 
 Lord,  for  thy  goodnefs.  Thou  fenrefl  thy  Son 
 to  feek  and  to  fave  that  which  w^s  loA :  Behold, 
 O  Lord,  I  have  gone  aftray  like  a  (lieep  that' 
 is  loft ;  O  feek  thy  fervant,  and  bring  me  back 
 to  the  Shepherd  and  Bifliop  of  my  foul.  Let 
 thy  Spirit  work  in  me  a  hearty  fenfe  and  de- 
 teftation  of  all  my  abominations,  that  truecon* 
 trition  of  heart  which  thou  hall  promifed  not 
 to  defpife ;  and  then  be  thou  pleafed  co  look  on 
 me  to  take  away  all  iniquity,  and  receive  mc 
 gracioufly;  and  for  his  fake,  who  hath  done  no- 
 thingamifSjbe  reconciled  tome,v/hohavedone 
 nothing  well:  Wafh  away  the  guilt  of  my  (ins^ 
 inhis  blood,  and  fubdue  thepower  of  them  by 
 his  grace.  And  grant,  O  Lord,  that  I  may  from 
 this  hour  bid  a  final  adieu  to  all  ungodlinefsand 
 worldly  lufts,  that  1  may  never  once  more  caft: 
 a  look  towards  Sodom,  or  long  after  the  flefh- 
 pots  of  Egypt;  but  confecrate  my  felf  entirely 
 to  thee,  to  ferve  thee  in  righteoufners  and  true 
 holinefs,  reckoning  my  (elf  to  be  dead  indeed" 
 unto  fin,  but  alive  unco  God,  through  Jcius 
 Chrift  Qur  Lord  and  blefled  Saviour, 
 
 G  g  4  This 
 
456  l^titiate  Bebottonis.     
 
 This  penueniial  Ffalm  may  alio  fiily  be  ufed. 
 PSALM  LI. 
 
 HAVE  mercy  upon  me^  O  God,  after  thy 
 great  goodnefi^  according  to  the  multitude 
 of  thy  merciei,  do  away  miiie  offences,, 
 
 Wajh  me  throughly  from  my  wickednefs^  and 
 clea7ife  me  from  my  Jin. 
 
 For  I  acknowledge  my  faults,  and  my  fin  is 
 ever  before  me. 
 
 Againji  thee,  only  have  I  finned, and  done  this  ' 
 evil  in  thy  fight  ^  that  thou  mightfi  be  jufitfied 
 in  thy  faying,  and  clear  when  thou  art  judged. 
 
 Behold,  I  was  fiapen  in  wickednejs^  and  in 
 fn  hath  my  mother  conceived  ?ne. 
 
 But  lo,  thou  requireft  truth  in  the  inward 
 farts^  andjhalt  make  me  to  underjland  wijdom 
 ,   fecretly. 
 
 Thou /halt  purge  me  with  hyffop,  and  IJloall 
 be  clean 'y  thou  palt  wajlo  me^  and  I  fiall  be 
 ivtiter  tbanfnQw. 
 
 Thou  ft:  alt  make  me  hear  of  joy  and  gladnefs^ 
 that  the  boneswhich  thou  haft  broken  may  rejoice^ 
 Turn  thy  face  Jr  am  my  fins  ^  and  put  out  all 
 my  mi/deeds. 
 
 Make  me  a  clean  hearty  O  God,  and  renew 
 ■■  a  right  Spirit  within  me. 
 
 Cafi  me  not  away  from  thy  prefencey  and 
 take  not  thy  Holy  Spirit  from  me. 
 
 O  give  me  the  comfort  of  thy  help  again, 
 0nd  /lablifh  me  with  thy  free  Spirit. 
 
 Thenfhall  I  teach  thy  ways  unto  the  wick'* 
 ed)  andjinnersfi^all  be  convMted  unto  thee. 
 
 Deli^ 
 
Prayers  before  the  Sacrame?it,  4^7 
 
 Deliver  me  from  blood- puiltinejs^  O  God, 
 thou  that  art  the  God  of  my  healthy  and  my 
 tongue  ftj all fmg  of  thy  right eoufnefs. 
 
 Thou  j}j alt  open  my  lips^  O  Lord,  and  my 
 mouth  Jhall  fhew  forth  thy  praij'e. 
 
 For  thou  de/ireji  no  facriftcc^  elfe  would  I 
 give  it  thee  :  but  thou  deliphtejl  not  in  burnt- 
 offering,  ^ 
 
 The  facrifce  of  God  is  a  troubled  fpirit  ;  a 
 broken  and  contrite  heart,  O  God,  Jhalt  thou 
 not  defpife. 
 
 O  be  favourable  and  gracious  unto  Sion, 
 build  thou  the  walls  of  Jerufalem. 
 
 Then  fo alt  thou  be  pleafed  with  the  f^cri- 
 fces  of  right  eoufnefs  y  with  the  burnt-offerings 
 and  oblations  j  then  they  fljall  offer  young  but- 
 locks  upon  thine  altar. 
 
 Glory  be  ro  the  Father,  and  to  the  Son, 
 and  ^o  the  Holy  Ghoft. 
 
 As  it  was  in  the  beginning,  is  now,  and 
 ever  fhail  be,  world  without  end.  Amen, 
 
 F  R  A  Y  E  R  S  before  the  receiving   of  the 
 bleffed  SACRAMENT. 
 
 OMoft  merciful  God,  who  haft  in  thy  great 
 goodnefs  prepared  this  fpiritual  feaft  for 
 fick  and  fami(hed  ibuls,  make  my  defires  and 
 gafping  after  it  anfwerable  to  my  needs  of  ir. 
 I  have  with  the  prodigal,  wafted  that  portion 
 
 of 
 
4^8 |^?ttate  l^el3otiong« 
 
 of  grace  thou  beftowedft  upon  me,  and  there- 
 fore do  infinitely  want  a  fupply  out  of  this 
 treafury  :  But,  O  Lord,  how   (hall    fuch  a 
 wretch  as  I  dare  to  approach  this  holy  table  ? 
 I  am  a  dog,  how  (hall  I  prefume  to  take  the 
 childrens  bread  ?  or  how  (hall  this  fpiritual 
 Manna,  this  food  of  Angels,   be  given  to  one 
 who  hath  chofen  to  feed  on  hulks  with  fwine  ? 
 nay,  to  one,  who  hath  already  fo  often  tram- 
 pled tbefe  precious  things  under  foot,  eithec 
 ca^elefly  neglecting,  or  unworthily  receiving 
 thefe  holy  myfteries  ?  O  Lord,  my  horrible 
 guiltinefs  makes  me   tremble    to  come,  and 
 yet  makes  me  not   dare  to   keep  away  j  for 
 where,  O  Lord,  (hall  my  polluced   Soul   be 
 wa{hed,  if  not  in  this  fountain  which  thou  haft 
 opened  for  fin,  and  for  uncleannefs  ?  Hither 
 therefore  I  come,  and  thou  ha(t  promifed,  that 
 him  that  cometh  to  thee  thou  wilt  in  no  wife 
 caft  out  ;  This  is,  O  Lord,   the  blood  of  tho- 
 New  Teftament ;  grant  me  fo  to  receive  it, 
 that  it  may  be  to  me  for  remiffion  of  fins ;  and 
 tho'  I  have  fo  often,  and  fo  wretchedly  broken 
 jny  part  of  that  covenant,  whereof  this  Sacra- 
 pient  is  a  fcal,  yet  be  thou  gracioufly  pleafed 
 to  rnake  good  thine ;  to  be  merciful  to  my 
 unrighteoufnefs,  and  remember  my  fins  and 
 jny  iniquities  no  more  :  And  not  only  fo,  but 
 to  put  thy  laws  into  my  heart,  and  to  write 
 them  in  my  mind  j  and  by  the  power  of  thy 
 grace  difpofe  my   foul  to  fuch  a  fincere  and 
 gpqftfint  Qb^dience,  that  I  may  never  again 
 
 provoke 
 
Prayers  before  the  Sacrnment.  ^ro 
 
 provoke  ihee.  Lord  ,gram  thac  in  chele  holy 
 rnyftcrjqs  J  .may  .not  only  commemorate,  bi3t 
 effediually  receive  my  blefTed  Saviour,  and  all 
 the  benefits  of  his  paffion  ;  and  to  that  end 
 give  me  fuch  a  preparation  of  foul,  as  may 
 qualify  me  for  it :  Give  me  a  deep  fenfe  of  my 
 fins  and  ynworthinefs,  thar  being  weary  and 
 heavy  laden,  I  may  be  capable  ot  his  refrefh- 
 ings;  and  by  being  fuppled  in  my  ow;n  -tears,' 
 I  may  be  the  ficrer  to  be  wafhed  in  his  blood  ; 
 Raife  up  my  dull  and  earthly  mii^d  from  grove- 
 ling here  below,  and  infpire  it  with  a  holy 
 2eal,  that  I  may  with  fpiritual  affedion  ap- 
 proach this  fpiritual  feaft  :  And  icf,  O  Lord, 
 that  infinite  love  of  Chrift,  in  dying  for  lo 
 wretched  a  finner,  inflame  my  frozen  benumb- 
 ed foul,  and  kindle  in  me  that  facred  fire  of 
 love  to  him  ;  and  that  fo  vehement,  that  no 
 waters  may  quench,  no  Hoods  drown  it,  fuch 
 3s  may  burn  up  all  my  drofs,  not  leave  one 
 unmortified  luft  in  my  foul  ;  and  fuch  as  may 
 glib  extend  it  felf  to  all  whom  thou  hafl:  given 
 me  command  and  exarpple  to  love,  even  ene- 
 mies as  well  as  friends.  Finally,  O  Lord,  I 
 befeech  thee  to  clothe  me  in  the  wedding  gar- 
 ment, and  ^nakc  me,  iho'  of  my  felf  a  inoft 
 unworthy,  yet  by  thy  mercy  an  acceptable 
 gueft  at  this  hply  tablp ;  that  1  inay  not  eat  nor 
 drink  my  own  condemnation  ;  but  may  have 
 piy  pardon  fealed,  my  weaknefs  repaired,  my 
 corruptions  fubdued,  ^nd  my  foul  io  infepara- 
 \>\y  united  to  thee,  tha^  no  temptations  may 
 
46o  l^^ibate  53cbotton0. 
 
 ever  be  able  to  diflblve  the  union,  but  that 
 being  begun  here  in  grace,  it  may  be  confum- 
 mated  in  glory.  Grant  this,  OLord,  for  thy 
 dear  Son's  fake,  Jefus  Chrift. 
 
 Another, 
 
 OBlefied  Jefus,  who  once  ofFeredfl;  up  thy 
 felf  for  me  upon  the  Crofs,  and  now 
 offereft  thy  felf  to  me  in  the  Sacrament,  let 
 not,  I  befeech  thee,  my  impenitence  and  un- 
 worthinefs  fruftrate  thefe  fo  ineftimable  mer- 
 cies to  me ;  but  qualify  me  by  thy  grace  to 
 receive  the  full  benefit  of  them.  O  Lord,  I 
 have  abundant  need  of  thee,  but  am  fo  clogged 
 with  guilt,  fo  holden  with  the  cdrds  of  my 
 fins,  that  I  am  not  able  to  move  towards  thee : 
 
 0  loofe  me  from  this  band,  wherewith  Satan 
 and  my  own  lufts  have  bound  me,  and  draw 
 me,  that  I  may  run  after  thee.  Lord,  thou 
 feeft  daily  how  eagerly  I  purfue  the  paths  that 
 lead  to  death  ;  but  when  thou  inviteft  me  to 
 life  and  glory^  I  turn  my  back,  and  forfake 
 my  own  mercy.  How  often  hath  this  feaft 
 been  prepared,  and  I  have  with  frivolous  ex- 
 cufes  abfented  my  felf!  or  if  1  have  come,  it 
 hath  been  rather  to  defy,  than  to  adore  thee  5 
 
 1  have  brought  fuch  troops  of  thy  profefTed 
 enemies,  unrepented  fins,  along  with  me,  as 
 if  I  came  not  to  commemorate,  but  renew 
 thy  pafiion,  crucifying  thee  afrefh,  and  put- 
 ting thee  to  open  fhame.  And  now  of  what 
 punifhment  (hall  I  be  thought  worthy,  who 
 
 have 
 
Prayers  before  the  Sacrament,  46 1 
 
 have  thus  trampled  under  foot  the  Son  of  God, 
 and  counted  the  blood  of  the  covenant  an  un- 
 holy thing  ?  Yer,  O  merciful  Jefu,  this  blood 
 is  my  only  refuge :  O  let  this  make  my"  atone- 
 ment, or  Iperhh  eternally.    Wherefore  didft 
 thou  ihed  it  but  to  fave  finners  ?  Neither  can 
 the  merit  of  it  be  overwhelmed  cither  by  the 
 greatnefs  or  number  of  fins.  I  am  a  finner,  a 
 great  one;  O  let  me  find  its  faving  efficacy.  Be 
 merciful  unto  me,  O  God,  be  merciful  tome; 
 for  my  foul  trufteth  in  thee,  and  in  the  clefts 
 of  thy  v^ounds  (liall  be  my  refuge,  until  thy 
 Father's  Indignation  be  over  part.  O  thou  who 
 haft  as  my  high  prieft  facrificed  for  me,  inter- 
 cede for  me  alfo,  and  plead  thy  meritorious 
 fufferings  on  my  behalf  j  and  fuffernot,  O  my 
 Redeemer,  the  price  of  thy  blood  to  be  utterly 
 loft  :  And  grant,  O  Lord,  that  as  the  fins  £ 
 have  to  be  forgiven  are  many,  fo  I  may  love 
 much*  Lord,  thou  feefl  what  faint, v^hat  cold 
 affeiflions  I  have  towards  theej  O  warm  and 
 enliven  them  :  And  as  in  this  Sacrament,  that 
 tranfcendent  love  of  thine  in  dying  for  me 
 is  (hed  forth,  fo  I  befeech  thee,  let  it  convey 
 fuch  grace  into  me,  as  may  enable  me  to  make 
 fome  returns  of  love.     O  let  this  divine  fire 
 defcend  from  Keaven  into  my  foul,  and  let  ray 
 fins  be  the  burnt-offering  for  it  to  confame, 
 that  there  may  not  any  corrupt  affedion,  any 
 curfed  thing  be  fheltered  in  my  heart,  that  I 
 may  never  again  defile  that  place  which  thou 
 haft  chofen  for  thy  temple.  Thou  diedft,  O 
 
 dear 
 
462  piimtz  jBzioQtiom^ 
 
 dear  Jefu,  to  redeem  me  from  all  iniquity;  O 
 let  me  not  again  fell  my  felf  to  work  vvicked- 
 nefs,  but  grant  that  1  may  approach  thee  at 
 this  time  with  more  fincere  and  fixed  refolu- 
 tions  of  an  entire  reformation;  and  let  me  re- 
 ceive fuch  grace  and  flrengih  from  thee,  as 
 rbay  enable  me  faithfully  co  perform  them. 
 Lord,  there  are  many  old  habituated  difeafes 
 Thy  foul  groans  under.  [Here  mention  thy  ?noJi 
 prevailing  corruptions.'^  And  t  ho*  I  lie  never  (o 
 long  at  the  pool  of  Bet  be/da  ^  come  never  fo 
 often  to  thy  table,  yet  unlefs  thou  be  pleafed 
 to  put  forth  thy  healing  virtue,  they  will  flill 
 remain  uncured.  O  thou  blefled  Phyfician  of 
 fouls,  heal  me,  and  grant  that  I  may  now  fo 
 touch  thee,  that  every  one  of  thefe  loathfome 
 iflues  may  immediately  ftanch;  that  thefe  fick- 
 neffes  may  not  be  unto  death,  but  unto  the 
 glory  of  thy  mercy  in  pardoning,  to  the  glory 
 of  thy  grace  in  purifying  fo  polluted  a  wretch. 
 O  Chrift,  hear  me,  and  grant  1  may  now  ap- 
 proach thee  with  fuch  humility  and  contri- 
 iion,love  and  devotion,  that  thou  mayft  vouch- 
 fafe  to  come  unto  me,  and  abide  with  me, 
 communicating  to  me  thy  felf,  and  all  the  me- 
 rits of  thy  paffion.  x^nd  then,  O  Lord,  let 
 no  accufations  of  Satan  or  my  own  confcience 
 amaze  or  diftradt  me  ;  but  having  peace  with 
 thee,  let  me  alfo  have  peace  in  my  felf,  that 
 this  wine  may  make  glad,  this  bread  of  life 
 may  strengthen  m.y  heart,  and  enable  me  chear- 
 fully  to  run  the  way  of  thy  commandments. 
 
 Grant 
 
4* 
 
 Ejaculations  at  the  Lord's  Supper.  4^^ 
 
 'Grant  this,  merciful  Saviour,  for  thine  own 
 bowels  and  compaffion's  fake. 
 
 EJACULATIO^NS    to  be  ufed  af  the 
 L  o  R  d's  Supper. 
 
 LORD,  I  am  not  worthy  that  thou 
 (liouldft  come  under  my  roof. 
 
 1  have  finned  :  What  (hall  I  do  unto  thee, 
 O  thou  Preferver  of  men  ? 
 
 [Here  recnlleB  fome  of  thy  greatejljim^ 
 
 if  thou,  Lord,  fhouldfl  be  extreme  to  mark 
 what  is  done  amifs,  O  Lord,  who  may  abide  it  ? 
 
 But  with  the  Lord  there  is  mercy,  and 
 with  him  is  plenteous  redemption. 
 
 Behold,  O  Lord,  thy  beloved  Son,  in  whom 
 thou  art  well  pleafed. 
 
 Hearken  to  the  cry  of  his  blood,  which 
 fpeaketh  better  things  than  that  of  Abel. 
 
 By  his  Agony  and  bloody  Sweat,  by  his 
 Crofs  and  PafBon,  good  Lord,  deliver  mc. 
 
 O  Lamb  of  God,  which  takefl  away  the 
 fins  of  the  world,  grant  me  thy  peace. 
 
 O  Lamb  of  God,  which  lakeft  away  the 
 fins  of  the  world,  have  mercy  upon  mCf 
 
 Immediately  before  Receiving.     . 
 
 THou  haft  faid,  that  he  that  cateth  thy 
 fiefli,    and   drinketh  thy    bjood,    hath 
 eternal  life. 
 
 Behold 
 
*  ^  ' — ' 
 
 464  pnbate  i^ebotton^. 
 
 Behold  the  lervant  of  the  Lord,  be  it  unto 
 me  according  to  thy  word. 
 
 jlt  the  receiving  of  the  Bread. 
 
 BY  thy  crucified  Body  deliver  me  from 
 this  body  of  death. 
 
 At  the  receiving  of  the  Cup, 
 
 /^  Let  this  Blood  of  thine  purge  my  con- 
 ^^  fcience  from  dead  works  to  ferve  the 
 living  God.  J 
 
 Lord,  if  thou  wilt,  thou  canfl:  make  me  ' 
 clean. 
 
 0  touch  me,  and  fay,  I  will,  be  thou  clean. 
 
 After  Receivifig, 
 
 WHat  {hall  I  render  unto  the  Lord  for  all 
 the  benefits  he  hath  done  unto  me  ^      \ 
 
 1  will  take  the  cup  of  Salvation,  and  call 
 upon  the  name  of  the  Lord. 
 
 Worthy  is  the  Lamb  that  was  (lain,  to 
 receive  power,  and  riches,  and  wifdom,  and 
 ftrength,  and  honour,  and  glory,  and  blef- 
 fing. 
 
 Therefore  bleffing,  honour,  glory,  and 
 power  be  to  him  that  fitteth  upon  the  throne, 
 and  to  xhe  Lamb  for  ever  and  ever.  Amen. 
 
 I  have  fworn,  and  am  ftedfaftly  purpofed 
 to  keep  thy  righteous  judgments. 
 
 O  hold  thou"  up  my  goings  in  thy  paths, 
 that  my  foot-fteps  flip  nor. 
 
 A 
 
kftrm-  .-        ■  ..  ......       ■  — -.        ■       ..  ■  ■ •r-  — ■  ■  -■  ■  ■■--  I    II    M, 
 
 A  Tha?ik/^i'ui7ig^  after  the  Sacrame?it.  /j.6r 
 
 A  Thanksgiving  after  the  Receivi/ip- 
 of  the  Sacra?nent. 
 
 OThoii  Fountain  of  all  goodnefs,  from 
 whom  every  good  and  perfe(ft  gift  Com- 
 eth, and  to  whom  all  honour  and  glory  fhould 
 be  returned,  1  defire  with  all  the  moft  fervenc 
 and  inflamed  affe(ftionsof  a  grateful  Pleart,  to 
 blefs  and  praife  thee  for  thofe  ineftimahle  mer- 
 cies thou  haft  vouchfafed  me.  Lord,  what 
 is  man,  that  thou  fliouldft  fo  regard  him,  as 
 to  fend  thy  beloved  Son  to  fuffer  fuch  bitter 
 things  for  him  ?  Bur,  Lord,  what  am  I,  the 
 worft  of  men,  that  1  Ihould  have  any  part  in 
 this  atonement,  who  have  fo  often  defpifed 
 him  and  his  fufFerings  ?  O  the  height  and  depth 
 of  this  mercy  of  thine,  that  art  pleafed  to  ad- 
 mit me  to  the  renewing  of  that  covenant  with 
 thee,  which  I  have  fo  often  and  fo  perverfly 
 broken  !  That  I,  who  am  not  worthy  of  tbac 
 daily  bread  which  full: ains  the  body,  fliould  be 
 made  partaker  of  this  bread  of  life,which  nou- 
 rifheth  the  foul  !  And  that  the  God  of  all  pu- 
 rity (liould  vouchfafe  to  unite  himfelf  to  io 
 polluted  a  wretch  1  O  my  God,  fuffer  me  no 
 more,  I  befeech  thee,  to  turn  thy  grace  into 
 wantonnefs,  to  make  thy  mercy  an  occaiion 
 of  fecurity,  but  lee  this  unfpeakable  love  of 
 thine  conflrain  me  to  obedience;  thatfincemy 
 bleffed  Lord  hath  died  for  me,  1  may  no  long- 
 er live  uiito  my  felf,  but  to  him,     O  Lord, 
 
 H  h  I 
 
466  pii\^ditt  ?^et)otiou0. 
 
 I  know  there  is  no  concord  between  Chrift 
 and  Belial ;  therefore  fince  he  hath  now  been 
 pleafed  to  enter  my  heart,  O  let  me  never  per- 
 mit any  luft  to  chafe  him  thence,  but  let  him 
 that  hath  fo  dearly  bought  me,  ftill  keep  pof- 
 feffion  of  me,  and  let  nothing  ever  take  me 
 out  of  his  hand.  To  this  end  be  thou  graci-  I 
 oufly  pleafed  to  watch  over  me,  and  defend 
 me  from  all  aflaults  of  my  fpiritual  enemies ; 
 but  efpecially  deliver  me  from  my  felf,  from  > 
 the  treachery  of  my  own  heart,  which  is  too 
 willing  to  yield  it  fclf  a  prey.  And  where 
 thou  feeft  1  am  either  by  nature  or  cuflom  moft 
 weak,  there  do  thou,  I  befeech  thee,  magnify 
 thy  power  in  my  prefervation.  [Here  mentiofi 
 thy  jnoji  dangerous  femptationsS\  And,  Lord, 
 let  my  Saviour's  fufFerings  for  my  fins,  and 
 the  vows  I  have  now  made  againft  them,  ne- 
 ver depart  from  my  mind;  butlettheremem-  . 
 brance  of  the  one  enable  me  to  perform  the 
 other,  that  I  may  never  make  truce  with 
 thofe  lufls,  which  nailed  his  hands,  pierced  his 
 fide,  and  made  his  foul  heavy  to  the  death  : 
 But  that  having  nowa-new  lifted  my  felf  un- 
 der his  banner,  I  may  fight  manfully,  and  fol- 
 low the  Captain  of  my  falvation,  even  through 
 a  fea  of  blood.  Lord,  lift  up  my  hands  that 
 hang  down,  and  my  feeble  knees,  that  I  faint 
 not  in  this  warfare  :  O  be  thou  my  flrength, 
 who  am  not  able  of  my  felf  to  ftruggle  with 
 the  llighteft  temptations.  How  often  have  I 
 turned  my  back  in  the  day  of  battle  ?  How 
 
 many 
 
Prayers  after  the  Sacrament,  467 
 
 many  of  chefe  facramental  vows  have  1  vio- 
 lated ?  And,  Lord,  I  have  flill  the  fame  un- 
 conftant  deceitful  heart  to  betray  me  to  the 
 breach  of  this.  O  thou,  who  art  Yea  andA- 
 men,  in  whom  there  is  nofliadow  of  change, 
 communicate  to  me,  I  befeech  thee,  fuch  a 
 {lability  of  mind,  that  I  may  no  more  thus 
 ftart  afide  like  a  broken  bow ;  but  that  ha- 
 ving my  heart  whole  with  thee,  I  may  con- 
 tinue ftedfaft  in  thy  covenant,  that  not  one 
 good  purpofe  which  thy  fpirit  hath  raifed  in 
 me  this  day,  may  vanilh,  as  fo  many  have 
 formerly  done  j  but  that  they  may  bring 
 forth  fruit  unto  life  eternah  Grant  this,  O 
 merciful  Father,  through  the  merits  and 
 mediation  of  my  crucified  Saviour. 
 
 A  Prayer  of  Inter  cejjion^  to  be  if ed  either  before 
 or  after  the  Receiving  of  the  Sacrajitent. 
 
 OMoft  graciousLord,  who  fo  tenderly  lo- 
 vedft  mankind,  as  to  give  thy  dear  Soa 
 out  of  thy  bofom  to  be  a  propitiation  for  the 
 fins  of  the  whole  world,  grant  that  the  efFed: 
 of  this  redemption  may  be  as  univerfal  as  the 
 defign  of  it,  that  it  may  be  to  the  falvation  of 
 all.  O  let  no  perfon  by  impenitence  and  wil- 
 ful fin  forfeit  his  part  in  it ;  but  by  the  power 
 of  thy  grace  bring  all,  even  the  moil  obflinate 
 finners,  to  repentance.  Enlighten  all  that  fit  in 
 darknefs,  all  Jews,  Turks,  Infidels,  and  Here- 
 ticks  J  take  from  them  all  blindnefs,  hardnefs 
 of  heart,  and  contempt  of  thy  Word  j  and  fo 
 H  h  2  fetch 
 
46«  i^nt)r.te  BEtiotton^. 
 
 fetch  them  home,  bleffedLord,  unto  thy  fold, 
 that  they  may  be  faved  among  the  number  of 
 the  true  Ijraelites.  And  for  all  thofe  upon 
 whom  the  name  of  thy  Son  is  called,  grant, 
 O  Lord,  that  their  converfations  may  be  fuch 
 asbecometh  the  Gofpel  of  Chrift ;  thathis  name 
 be  no  longer  blafphemed  among  the  Heathens 
 through  us.  O  bleffed  Lord,  how  long  (hall 
 Chriftendom  continue  the  vileft  part  of  the 
 w'orld,a  fink  of  all  thofeabominable  pollutions, 
 which  even  Barb^ians  deteft  ?  O  let  not  our 
 profeffion  and  our  practice  be  always  at  fo  wide 
 a  diftance.  Let  not  the  difciples  of  the  holy 
 and  immaculate  Jefus  be  of  all  others  the  moft 
 profane  and  impure.  Let  not  the  fubje(fls  of 
 the  Prince  of  Peace  be  of  all  others  the  moft 
 contentious  and  bloody  ;  but  make  us  Chri- 
 ilians  in  deed,  as  well  as  in  name,  that  we 
 may  walk  worthy  of  that  holy  vocation  where- 
 with we  are  called,  and  may  all  with  onemind 
 and  one  mouth  glorify  thee  the  Father  of  our 
 Lord  Jefus  Chrift.  Have  mercy  on  this  lan- 
 guiihing  Church  ;  look  down  from  Heaven, 
 thehabitation  of  thyholinefs,  and  of  thy  glo- 
 ry. Where  is  thy  zeal  and  thy  ftrength,  the 
 founding  of  thy  bowels  and  of  thy  mercies  to- 
 wards us?  Are  they  retrained  ?  Be  not  wroth 
 very  fore,  OLord,  neither  remember  iniqui- 
 ty for  ever  :  But  though  our  backflidings  are 
 many,  and  we  have  grievouily  rebelled,  yet 
 according  to  all  thy  goodnefs  let  thy  anger 
 and  thy  fury  be  turned  away,  and  caufe  thy 
 
 face 
 
Prayers  after  the  Sacrajnent.  469 
 
 face  to  (liine  upon  thy  fanctuary,  which  is  de- 
 folate,  for  the  Lord's  fake;  and  fo  feparate  be- 
 tween us  and  our  fins,  that  they  may  no  longer 
 feparate  between  us  and  our  God.  Save  and 
 defend  all  Chriftian  kings,  princes  and  gover- 
 nors, efpecially  thofe  to  whom  we  owe  fub- 
 je<5tion  ;  plead  thou  their  caufe,  O  Lord, 
 againfl:  thofe  that  flrive  with  them,  and  fight 
 thouagainft  thofe  thatfightagainft  them;  and 
 fo  guide  and  affift  them  in  thedifchargeof  that 
 office  whereunto  thou  haft  appointed  them, 
 that  under  them  we  may  lead  a  quiet  and 
 peaceable  life  in  all  godlinefs  and  honefty. 
 Blefs  them  that  wait  at  thine  altar,  open  thou 
 their  lips,  that  their  mouth  may  {hew  forth 
 thy  praife.  O  let  not  the  lights  of  the  world 
 be  put  under  builiels,  but  place  them  in  their 
 candlefticks,  that  they  may  give  light  to  all 
 that  are  in  the  houfe.  Let  not  'Jeroboain^ 
 priefts  profane  thy  fervice;  but  let  the  feed  of 
 Aaro7i  ftill  minifter  before  thee.  And,  O  thou 
 Father  of  mercies,  and  God  of  all  comfort, 
 fuccour  and  relieve  all  that  are  in  afflidlion : 
 Deliver  the  outcaft  and  poor  ;  help  them  to 
 right  that  fuffer  wrong;  let  the  forrowful  figh- 
 ing  of  the  prifoners  come  beforethee;  and  ac- 
 cording to  the  greatnefs  of  thy  power  pre- 
 ferve  thou  thofe  that  are  appointed  to  die  ; 
 grant  eafe  to  thofe  that  are  in  pain,  fupplies  to 
 thofe  that  fuffer  want;  give  to  all  prefumpcuous 
 finners  a  fenfe  of  their  fins,and  to  all  defpairing 
 a  fight  of  thy  mercies;  and  do  thou,  O  Lord, 
 
 H  b  3  for 
 
470 j^^it^ate  WttaUom. 
 
 for  every  one  abundantly  above  what  they 
 can  aik  or  think.  Forgive  my  enemies,  per- 
 fecutorSj  and  flanderers,  and  turn  their  hearts. 
 Pour  down  thy  bleflings  on  all  my  friends 
 and  benefadlors,  all  who  have  commended 
 themfelves  to  my  prayers.  [Here  thou  mayeji 
 7iame particular  perfons.']  And  grant,  O  mer- 
 ciful Father,  that  through  this  blood  of  the 
 crofs  we  may  all  be  prefented  pure  and  un- 
 blameable,  and  unreproveabie  in  thy  fight ; 
 that  fo  we  may  be  admitted  into  that  place  of 
 purity,  where  no  unclean  thing  can  enter, 
 there  to  fing  eternal  praifes  to  Father,  Son, 
 and  Holy  Ghoft  for  ever, 
 
 j4  Prayer  i?i  Time  of  common  Ferfecution. 
 
 Bleffed  Saviour,  who  haft  made  the  crofs 
 ^  the  badge  of  thy  difciples,  enable  me, 
 Ibefeech  thee,  willingly  and  chearfully  to  em- 
 brace it :  Thou  feeft,  O  Lord,  1  am  fallen  into 
 days,  wherein  he  that  departeth  from  evil, 
 maketh  himfelf  a  prey :  O  make  me  fo  readi- 
 ly to  expofe  all  my  outward  concernments, 
 when  my  obedience  to  thee  requireth  it,  that 
 what  falls  as  a  prey  to  men,  may  by  thee  be 
 accepted  as  a  facrifice  to  God.  Lord,  preferve 
 me  fo  by  thy  Grace,  that  I  never  fuffer  as  an 
 evil  doer ;  and  then,  O  Lord,  if  it  be  my  lot 
 to  luffer  as  a  Chriftian,  letme  not  be  afhamed, 
 but  rejoice  that  I  am  counted  worthy  to 
 fuffer  for  thy  name.     O  thou,  who  for  my 
 
 fake 
 
A  Prayer  in  time  of  Perpcution.  ^ji 
 
 fake  enduredft  the  crofs,  and  defpifedft   the 
 fhame,  let  the  example  of  that  love  and  pa- 
 tience prevail  againfl  all  the  tremblings  of  my 
 corrupt  heart,  that  no  terrors  may  ever  be 
 able  to  fhake  my  conftancy  j  but  that,  how  long 
 foever  thou  fhalt  permit  the  rod  of  the  wick- 
 ed to  lie  on  my  back,  I  may  never  put  my 
 hand  unto  wickednefs.    Lord,  thou  knoweft 
 whereof  I  am  made,  thou  remembreft  chat  I 
 ambutflefli;  and  flefh,  O  Lord,  (brinks  at 
 the  approach  of  any  thing  grievous,  ic  is  thy 
 Spirit,  thy  Spirit  alone,  that  can  uphold  me. 
 O  eftablifh  me  with  thy  free  Spirit,  that  I  be 
 not  weary  and  faint  in  my  mind :  And  by  how 
 much  the  greater  thou  difcerneft  my  weak- 
 nefs,  fo  much  the  more  do  thou  fhew  forth 
 thy  power  in  me  ;  and  make  me,  O  Lord,  ia 
 all  temptations,  ftedfaftly  to  look  to  thee  the 
 Author  and  Finiflier  of  my  faith ;  that  fo  I  may 
 run  the  race  which  is  fet  before  me,  and  refift 
 even  unto  blood,  flriving  againft  fin.    O  dear 
 Jefus,  hear  me ;  and  tho'  Satan  defire  to  have 
 me,  that  he  may  winnow  me  as  wheat,  yec 
 do  thou,  O  bleffed  Mediator,  pray  for  me, 
 that  my  faith  fail  not  J  but  that,  tho' it  be  tried 
 with  fire,  it  may  be  found  unto  praife  and 
 glory,  and  honour,  at  thy  appearing.  And,  O 
 Lord,  I  befeech  thee,  grant  that  1  may  pre- 
 ferve  not  only  conftancy  towards  God,but  cha- 
 rity alfo  towards  men,  even  thofe  whom  thou 
 Ihalt  permit  to  be  the  inftruments  of  my  fuf- 
 fcrings:  Lord,  let  me  not  fail  to  imitate  thai: 
 H  h  4  admi- 
 
472       j^;ittate  Bei30tiong> 
 
 admirable  meeknefs  of  thine,  in  loving  and 
 
 praying  for  my  grcateft  perfecutors:  And  do 
 
 thou,,  O  Lord,  overcome  all  their  evil  with 
 
 thy  infinite  goodnefs,  turn  their  hearts,  and 
 
 draw  them  powerfully  to  thy  felf,  and  at  laft 
 
 receive  both  me  and  mine  enemies  into  thofe 
 
 manfions  of   peace   and    reft,    where   thou 
 
 reigneft  with  the  Father  and  the  Holy  Ghoft, 
 
 one  God,  for  ever. 
 
 A  Prayer  ifi  Time  of  AffliBion. 
 
 OJuft  and  holy  Lord,  who  with  rebukes 
 doft  chaften  man  for  fin,  I  defire  un- 
 feignedly  to  humble  my  felf  under  thy  migh- 
 ty hand,  which  now  lies  heavy  upon  me  :  I 
 heartily  acknowledge,  O  Lord,  that  all  I  do, 
 all  I  can  fuffer,  is  but  the  due  reward  of  my 
 deeds ;  and  therefore  in  thy  fevereft  infiifti- 
 ons  I  muft  ftill  fay,  Righteous  art  thou,  O 
 Lord,  and  upright  are  thy  judgments.     Bur, 
 O  Lord,  I  befeech  thee,  in  judgment  remem- 
 ber mercy  :  And  though  my  fins  have  enfor- 
 ced thee  to  ftrike,  yet  confider  my  weaknefs, 
 and  let  not  thy  flripes  be  more  heavy  or  more 
 iafting,  than  thou  feeft  profitable  for  my  foul: 
 Correct  me  but  with  the  chaftifement  of  a 
 father,  not  v;ith  the  v/ounds  of  an  enemy  ; 
 and  though  thou  take  not  off  thy  rod,  yet  take 
 away  thine  anger.     Lord,  do  not  abhor  my 
 foul,  nor  caft  thy  fervant  away  in  difpleafure, 
 but  pardon  my  fins,  I  befeech   thee  j  and  if 
 yet  in  thy  fatherly  wifdom  thou  fee  fit  to 
 
 pro- 
 
A  T.hankfgi'vtng  for  Deliverance.  473 
 
 prolong  thy  corrections,  thy  blelled  will  be 
 done.  I  caft  my  felf,  O  Lord,  at  thy  feet  ; 
 do  with  me  what  thou  pleafeft  :  Try  me  as 
 filver  is  tried,  fo  thou  bring  me  out  purified. 
 And  Lord,  make  even  my  fiefli  alfo  to  fub- 
 fci  ibe  to  this  refignation,  that  there  may  be 
 nothing  in  me  that  may  rebel  againfl  thy 
 hand,  but  that  having  perfedly  fupprefled 
 all  repining  thoughts,  I  may  chearfully  drink 
 of  this  cup  :  And,  how  bitter  foever  thou 
 fhalt  pleafe  to  make  it.  Lord,  let  it  prove 
 medicinal,  and  cure  all  the  difeafes  of  my 
 foul,  that  it  may  bring  forth  in  me  the  peace- 
 able fruit  of  righteoufnefs,  that  fo  thefe  light 
 afflidlions,  which  are  but  for  a  moment,  may 
 work  for  me  a  far  more  exceeding  and  eter- 
 nal weight  of  glory  through  Jefus  Chrift. 
 
 A  I'hankfgivingfor  Deliverance, 
 
 OBlefled  Lord,  who  art  gracious  and 
 merciful,  flow  to  anger,  and  of  great 
 kindnefs,  and  repenteft  thee  of  the  evil ;  I 
 thankfully  acknowledge  before  thee,  that 
 thou  haft  not  dealt  with  me  after  my  fins, 
 nor  rewarded  me  according  to  my  iniquities. 
 My  rebellions,  O  Lord,  deferve  to  be  fcourg- 
 ed  with  fcorpions,  and  thou  haft  corred:ed 
 them  only  with  a  gentle  and  fatherly  rod  ; 
 neither  haft  thou  fuffered  me  to  lie  long  un- 
 der that,  but  haft  given  me  a  timely  and  a 
 gracious  ifloe  out  of  my  late  diftrefiTes.  O 
 Lord,  I  will  be  glad,  and  rejoyce  in  thy 
 
 mercy ; 
 
474  pii^att  ^zWAom. 
 
 mercy  j  for  thou  haft  confidered  my  trouble, 
 and 'haft  krrown  my  foul  in  adverfity.  Thou 
 haft  fmitten,  and  thou  haft  healed  me.  O 
 let  thefe  various  methods  of  thine  have  their 
 proper  effeds  upon  my  foul,  that  I,  who  have 
 felt  the  fmart  of  thy  chaftifements,  may 
 fland  in  awe,  and  not  fin :  And  that  I,  who 
 have  likewife  felt  the  fweet  refreftiings  of 
 thy  mercy,  may  have  my  heart  raviihed  with 
 it,  and  knit  to  thee  in  the  firmeft  bands  of 
 love  ;  and  that  by  both  I  may  be  preferved 
 in  a  conftant  entire  obedience  to  thee  all  my 
 days,  through  Jefus  Chrift. 
 
 Direflions  for  the  Time  of  Sicknefs. 
 
 ^H  E  N  thou  jindeji  thy  felf  'vififed  with 
 Sicknefs,  thou  art  immediately  to  remem- 
 ber, that  it  is  God,  which  with  rebukes  doth 
 chaften  m.an  for  fin.  And  therefore  let  thy 
 firft  care  be  to  find  out  what  it  is  that  provokes 
 him  to  finite  thee :  and  to  that  purpofe  exa- 
 mine  thine  own  heart,  fearch  diligentU  what 
 gmlts  lie  there,  confefs  them  humbly  and  peni- 
 tently  to  God,  and,  for  the  greater  fecurity^ 
 renew  thy  repentance  for  all  the  old  fins  of  thy 
 former  life  5  beg  moft  earneftly  and  importu- 
 nately his  mercy  and  pardon  in  Chrijl  Jefus, 
 cind  put  'on  jincere  and  zealous  refaluttons  of 
 
 for- 
 
DireSitom  for  the  Sick.  47^ 
 
 forfaking  every  evil  way  for  the  reji  of  that 
 time  which  God  fi: all  [pare  thee.  And  that 
 thy  own  heart  deceive  thee  not  in  thin  fo  weighty 
 a  bufinefsy  it  will  be  wifdom  to  fend  for  fome 
 godly  divine,  not  only  to  afjifl  thee  with  his 
 prayers,  but  with  his  counfel  alfo.  And  to  that 
 purpofe  open  thy  heart  fo  freely  to  him,  that  he 
 may  be  able  to  judge  whether  thy  repentance  be 
 fitch  as  may  give  thee  confidence  to  appear  be^ 
 fore  God's  dreadful  tribunal ;  and  that,  if  it 
 be  not,  he  ?nay  help  thee  what  he  can  towards 
 the  making  it  fo.  And  when  thou  hafi  thuspro^ 
 videdfor  thy  better  part,  thy  foul,  then  confider 
 thy  body  alfo :  And  as  the  Wife  man  faith^ 
 Eccluf.  xxxviii.  12.  Give  place  i^  the  phyfi- 
 cian ;  for  the  Lord  hath  created  him.  Ufefucb 
 means  as  may  be  mofl  likely  to  recover  thy  health -y 
 but  always  remember  that  the  fuccefs  of  them 
 mufi  come  from  God ;  and  beware  of  hi^Js  fin^ 
 who  fought  to  the  phyficians,  and  not  to  the 
 Lord,  2  Chr.  xvi.  12.  Difpofe  alfo  betimes  of  thy 
 temporal  affairs,  byfnakifig  thy  will,  and  Jetting 
 all  things  in  fuch  order  as  thou  meanejl  finally  to 
 leave  them  in,  and  defer  it  not  till  thy  ficknefs 
 grow  more  violent :  For  then  perhaps  thoufldalt 
 not  have  fuch  ufe  of  thy  reafon  as  may  fit  thee 
 for  it ;  or,  if  thou  have,  it  will  be  then  much 
 morefeajonable  to  imploy  thy  thoughts  on  higher 
 things,  on  the  world  thou  art  going  to,  rather  than 
 that  thou  art  about  to  leave.  We  cannot  carry 
 the  things  of  this  world  with  us  when  we  go 
 hence,  and  it  is  not  fit  we  fliould  carry  the 
 
 thoughts 
 
J^;ttbatc  23Cbottong{» 
 
 thoughts  of  them.  Therefore  let  thofe  be  early 
 difpatchedy  that  they  may  not  dijlurb  thee  at 
 lajl 
 
 A  Prayer  for  a  Jick  Per/on. 
 
 O  Merciful  and  righteous  Lord,  the  God 
 of  health  and  of  ficknefs,  of  life  and  of 
 death,  I  moft  unfeignedly  acknowledge  that 
 my  great  abufe  of  thofe  many  days  of  flrength 
 and  welfare,  which  thou  haft  afforded  me,  hath 
 moftjuftly  deferved  thy  prefent  vifitation.  I 
 defire,  OLord,  humbly  to  accept  of  this  pu- 
 nifhment  of  mine  iniquity,  and  to  bear  the  in- 
 dignation of  the  Lord,  becaufe  I  have  finned 
 againft  him.  And,  O  thou  merciful  Father, 
 "who  deiigneft  not  the  ruin,  but  the  amend- 
 ment of  thofe,  whom  thou  fcourgeft,  I  befeech 
 thee  by  thy  grace  fo  to  fandtify  this  corredlion 
 of  thine  to  me,  that  this  ficknefs  of  my  body 
 may  be  a  means  of  health  to  my  foul ;  make  me 
 diligent  to  fearch  my  heart ;  and  do  thou,  O 
 Lord,  enable  me  to  difcover  every  accurfed 
 thing,  how  clofely  foever  concealed  there,  that 
 by  the  removal  thereof  I  may  make  way  for 
 the  removal  of  this  puniftiment.  Heal  my 
 foul,  OLord,  which  hath  finned  againft  thee; 
 and  then,  if  it  be  thy  blelTed  will,  heal  my 
 bqdyalfoj  reftore  the  voice  of  joy  and  health 
 unto  my  dwelling,  that  I  may  live  to  praife 
 thee,  and  to  bring  forth  fruits  of  repentance. 
 But  if  in  thy  wifdom  thou  haft  otherwife  dif- 
 pofed,  if  thou  haft  determined  that  this  fick- 
 2  nefs 
 
A  IhankJ giving  for  Recovery.  477 
 
 nefs  lliall  be  unto  death,  I  befeech  thee  to  fie 
 and  prepare  me  for  it :  Give  me  that  fincere 
 and  earneft  repentance,  to  which  thou  haft 
 promifed  mercy  and  pardon  ;  wean  my  heart 
 from  the  world,  and  all  its  fading  vanities, 
 and  make  me  to  gafp  and  pant  after  thofe 
 more  excellent  and  durable  joys,  which  are 
 at  thy  right  hand  for  ever.  Lord,  lift  thou 
 up  the  light  of  thy  countenance  upon  me, 
 and,  in  all  the  pains  of  my  body,  in  all  the 
 agonies  of  my  fpirit,  let  thy  comforts  re- 
 frefh  my  foul,  and  enable  me  patiently  to 
 wait  till  my  change  come.  And  grant,  O 
 Lord,  that  when  my  earthly  houfe  of  this 
 tabernacle  is  difTolved,  I  may  have  a  building 
 of  God,  an  houfe  not  made  with  hands,  eter- 
 nal in  the  Heavens ;  and  that  for  his  fake, 
 who  by  his  precious  blood  hath  purchafed  it 
 for  me,  even  Jefus  Chrifl. 
 
 A  Thankfgiving  for  Recovery, 
 
 O  Gracious  Lord,  the  God  of  the  fplrits 
 of  all  fle{h,  in  whofe  hand  my  time  is, 
 1  praife  and  magnify  thee,  that  thou  haft,  in 
 love  to  my  foul,  delivered  it  from  the  pit  of 
 corruption,  and  reftored  me  to  health  again. 
 It  is  thou  alone,  O  Lord,  that  haft  preferved 
 my  life  from  deftru<^l:ion  j  thou  haft  chaften- 
 ed  and  correlated  me,  but  thou  haft  not  given 
 me  over  unto  death,  O  let  this  life,  v^hich 
 thou  haft  thus  graciouily  fpared,  be  wholly 
 confecrated  to  thee.     Behold,  O  Lord,  I  am 
 
 by 
 
47B    ja^ttate  JBz^ottom. 
 
 by  thy  mercy  made  whole;  O  make  me  ftridtly 
 careful  to  fin  no  more,  left  a  worfe  thing  come 
 unto  me*  Lord,  let  not  this  reprieve  thou 
 haft  now  given  me,  make  me  fecure,  as  think- 
 ing that  my  Lord  delayeth  his  coming  ;  but 
 granc  me,  I  befeech  thee,  to  make  a  right 
 ufe  of  this  long  fuffering  of  thine,  and  fo  to 
 imploy  every  minute  of  that  time  thou  ftialc 
 allow  me,  that  when  thou  fhalt  appear,  I  may 
 Lave  confidence,  and  not  be  aftiamed  before 
 thee  at  thy  coming.  Lord,  I  have  found  by 
 this  approach  towards  death  how  dreadful  a 
 thing  it  is  to  be  taken  unprepared  :  O  let  in 
 be  a  perpetual  admonition  to  me  to  watch 
 for  myMafter's  coming:  And  when  the  plea- 
 fures  of  fin  (hall  prefent  themfelves  to  entice 
 me,  O  make  me  to  remember  how  bitter  they 
 will  be  at  the  laft.  O  Lord,  hear  me ;  and 
 as  thou  haft  in  much  mercy  afforded  me  time, 
 fo  grant  me  alfo  grace  to  work  out  my  own 
 faivation,  to  provide  oil  in  my  lamp,  that 
 when  the  Bridegroom  cometh,  I  may  go  in 
 with  him  to  the  marriage.  Grant  this,  I 
 befeech  thee,  for  thy  dear  Son's  fake. 
 
 A  Prayer  at  the  Approach  of  Death, 
 
 Eternal  and  everlafting  God,  who  firft 
 breathedft  into  man  the  breath  of  life, 
 and  when  thou  takeft  av/ay  that  breath,  he 
 dies,  and  is  turned  again  to  his  duft;  look  with 
 compaffion  on  me  thy  poor  creature,  who  am 
 now  drawing  near  the  gates  of  death,  and, 
 
 which 
 
A  Prayer  at  the  Approach  of  Death.  479 
 
 which  is  infinitely  more  terrible,  the  bar  ot 
 Judgment.     Lord,  my  own  heart  condemns 
 me,  and  thou  art  infinitely  greater  than  my 
 heart,  and  knoweft   all  things.     The  fins  I 
 know,  and  remember,  fill  me  with  horror, 
 but  there  are  alfo  multitudes  of  others,  which 
 I  either  obferved  not  at   that  time,  or  have 
 fince  carelefly  forgot,  which  are  all  prefent  to 
 thee.  Thou  fetteft  my  mifdeeds  before  thee, 
 and  my  fecret  fins  in  the  light  of  thy  coun- 
 tenance ;  and  to  what  a  mountainous  heap 
 muft  the  minutely  provocations  of  fo  many 
 years  arife  ?  How  long  (hall  one  fo  ungodly 
 fland  in  thy  judgment,  or  fuch  a  finner  in 
 the  congregation  of  the  righteous  ?  And,  to 
 add  yet  more  to  my  terror,  my  very  repen- 
 tance, I  fear,  will  not  abide   the  trial  j  my 
 frequent  relapfes  heretofore  have  fufficiently 
 witnefiTed   the  infincerity  of  my  paft  refolu- 
 tions.     And  then,  O  Lord,  what  can  fecure 
 me,  that  my  prefent  difiikes  of  my  fins  ai^e  net 
 rather  the  effcds  of  my  amazing  danger,  than 
 of  any  real  change  ?  And,  O  Lord,  I  know 
 thou  art  not  mocked,  nor  wile  accept  of  any 
 thing  that  is  not  perfedly  fincere.     O  Lord, 
 when  I  confider  this,  fearfulnefs  and  trem- 
 bling cometh  upon  me,  and  an  horrible  dread 
 overvvhelmeth  me,  my  flefii  trembletii   for 
 fear  of  thee,  and  my  heart  is  wounded  with- 
 in me.     But,  O  Lord,  one  deep  calleth  upon 
 another,  the  depth  of  my  mifery  upon  the 
 depth  of  thy  mercy :  Lord,  fave  now,  or  I 
 
 perilli 
 
480 Pttioatt  Bebotiong> . 
 
 perilh  eternally.  O  thou,  who  willeft  not 
 that  any  lliould  perifh,  but  that  all  would 
 come  to  repentance,  bring  me,  1  befeech  thee, 
 tho'  thus  late,  to  a  fincere  repentance,  fuch  as 
 thou  wilt  accept,  who  triefl:  the  heart.  Cre- 
 ate in  me,  O  God,  a  clean  heart,  and  renew 
 a  right  fpirit  within  me.  Lord,  one  day  is 
 with  thee  as  a  thoufand  years ;  O  let  thy  migh- 
 ty Spirit  work  in  me  now  in  this  my  laft 
 day,  whatfoever  thou  feell  wanting  to  fie 
 me  for  thy  mercy  and  acceptation.  Give 
 me  a  perfedt  and  entire  hatred  of  my  fins, 
 and  enable  me  to  prefent  thee  with  that  fa- 
 crifice  of  a  broken  and  contrite  heart,  which 
 thou  haft  promifed  not  to  defpife  5  that  by 
 this  I  may  be  made  capable  of  that  atone- 
 ment, which  thy  dear  Son  hath,  by  the  more 
 excellent  oblation  of  himfelf,  made  for  all  re- 
 penting finners.  He  is  the  Propitiation  for 
 our  fins ;  he  was  wounded  for  our  tranfgref- 
 fions ;  he  was  bruifed  for  our  iniquities ;  the 
 chaftifement  of  our  peace  was  on  him.  O 
 heal  me  by  his  ftripcs,  and  let  the- cry  of  his 
 blood  drown  the  clamour  of  my  fins.  lam 
 indeed  a  child  of  wrath,  but  he  is  the  Son  of 
 thy  love  5  for  his  fake  fpare  me,  O  Lord,  fpare 
 thy  creature,  whom  he  hath  redeemed  with 
 his  moft  precious  blood,  and  be  not  angry 
 with  me  for  ever.  In  his  wounds,  O  Lord, 
 I  take,  fanduary  ;  O  let  not  thy  vengeance 
 purfue  me  to  this  city  of  refuge  :  My  foul 
 hangeth  upon  him,  O  let  me  not  perifli  with  a 
 
 Jefus, 
 
A  Prayer  at  the  Approach  of  Death.  481 
 
 Jefus,  with  a  Saviour  in  my  Arms.  But 
 by  his  agony  and  bloody  fvvear,  by  his  crofs 
 and  paflion,  by  all  that  he  did  and  fuf- 
 fered  for  (inners,  good  Lord,  deliver  me ; 
 deliver  me,  I  befeech  thee,  from  the  wages 
 of  my  fins,  thy  wrath,  and  everlafting  dam- 
 nation, in  this  time  of  my  tribulation,  in  the 
 hour  of  death,  and  in  the  day  of  Judgment. 
 Hear  me,  O  Lord,  hear  me,  and  do  not  now 
 repay  my  former  negleifts  of  thy  calls,  by 
 refufing  to  anfwer  me  in  this  time  of  my 
 greateft  need.  Lord,  there  is  but  a  ilep  be- 
 tween me  and  death  ;  O  let  not  my  fun  go 
 down  upon  thy  wrath,  but  feal  my  pardon, 
 before  I  go  hence,  and  be  no  more  feen. 
 Thy  loving-kindnefs  is  better  than  the  life 
 it  felf ;  O  let  me  have  that  in  exchange,  and 
 1  fliall  moft  gladly  lay  down  this  mortal  life. 
 Lord,  thou  knoweft  all  my  defire,  and  my 
 groaning  is  not  hid  from  thee  j  deal  thou 
 with  me,  O  Lord,  according  to  thy  name, 
 for  fvveet  is  thy  mefcy  ;  take  away  the  fting 
 of  death,  the  guilt  of  my  fins  j  and  then, 
 though  I  walk  through  the  valley  of  the 
 fivadovv  of  death,  I  will  fear  no  evil.  I  will 
 lay  me  down  in  peace,  and.  Lord,  when  I 
 awake  up,  let  me  be  fatisfied  with  thy  pre- 
 fencc  in  thy  giory.  Grant  this,  merciful  God, 
 for  his  fake,  who  is  borh  the  Redeemer  and 
 Mediator  of  finners,  even  Jefus  Chrift. 
 
 I  i  PSALMS. 
 
_482 |^;ti^ate  ^ebotiong. 
 
 PSALMS. 
 
 PU^  me  not  to  rebuke ^  0  Lord,  in  thine  anger ^ 
 neither  chaften  me  in  thy  heavy  difpleafure. 
 T^here  is  no  health  in  myJie/Jj^  bee  ait fe  of  thy 
 difpleafure :  Neither  is  there   any  refl  in  my 
 bones  by  reafon  of  my  fins. 
 
 For  viy  wickedne/fes  are  gone  over  my  head, 
 and  are  a  fore  burden,  too  heavy  forme  to  bear. 
 My  wounds  flinky  and  are  corrupt,  through 
 7ny  foolifJjnefs. 
 
 Therefore  is??2y  fpirit  vexed  within  me,  and 
 my  heart  within  me  is  de folate. 
 
 My  fins  have  taken  fuch  hold  upon  me,  that 
 I  am  not  able  to  look  up :  yea,  they  are  more 
 in  number  than  the  hairs  of  my  head,  and  my 
 heart  hath  failed  me. 
 
 But  thou,  O  Lord  God,  art  full  of  com- 
 pafion  and  ?nercy,  long-juffering,  plenteous  in 
 goodnefs  and  truth. 
 
 Turn  thee  unto  me,  and  have  mercy  upon 
 Vie  \  for  I  am  deflate  and  in  mifery. 
 
 IJ  thou.  Lord,  fJjouldef  be  extreme  to  mark 
 
 what  is  done  amij's,  O  Lord,  who  may  abide  it  f 
 
 O  remember  not  the  fns  afzd  ofences  cf  my 
 
 youth :  But  accordi7ig  to  thy  ?nercy  think  thou 
 
 upon  7ne,  for  thy  goodnefs. 
 
 Look  upon  my  adverfty  and  mifery,  and  for-' 
 give  tne  all  my  fin. 
 
 Hide  not  thy  face  from  thy  fervant,  for  I 
 am  in  trouble  :  O  hafie  thee,  and  hear  me. 
 
 Out 
 
Ejaculations  for  the  Sick.  4.83 
 
 Out  of  the  deep  do  I  call  unto  thee  :  Lord, 
 hear  ?7iy  'voice. 
 
 Turn  thee,  O  Lord,  and  deliver  my  foul : 
 O  fave  me  for  thy  mercies  fake. 
 
 0  go  not  from  me  ;  for  trouble  is  hard  at 
 hand,  and  there  is  none  to  help. 
 
 1  firetchforth  my  hands  unto  thee  :  My  foul 
 gajpeth  unto  thee  as  a  thirjiy  land. 
 
 Draw  nigh  unto  my  Jbuly  and  fave  it :  O 
 'deliver  me,  becaufe  of  my  enemies. 
 
 For  my  foul  is  full  of  trouble^  and  my  life 
 draweth  nigh  unto  Hell. 
 
 Save  me  from  the  Lions  mouth  :  hear  me 
 from  among  the  horns  of  the  unicorns. 
 
 O  fet  me  upon  the  Rock  that  is  higher  than 
 I,  for  thou  art  my  hope  and  a  ftrong  tower  for 
 me  againft  the  enemy. 
 
 Why  art  thou  Jo  heavy ,  O  my  foul,  and  why 
 art  thou  fo  df quieted  within  me  f 
 
 Put  thy  trufi  in  God  ;  for  I  will  yet  give 
 him  thanks  for  the  help  of  his  countenance. 
 
 The  Lord  Jljall  make  good  his  loving  kind^ 
 nefs  towards  ?ne  j  yea,  thy  mercy,  O  Lord,  en- 
 dureth  for  ever  :  defpife  not  thou  the  work  of 
 thine  own  hands. 
 
 r\  God,  thou  art  my  God-,  early  will Ifeek  thee. 
 ^  My  Joul  thirfteth  for  thee  -,  my  flejh  alfo 
 longeth  after  thee,  in  a  barren  and  dry  land^ 
 where  no  water  is. 
 
 Like  as  the  hart  defireth  the  water-brook, 
 fo  longeth  my  Joul  after  thee,  O  God, 
 
 I  i  2  My 
 
Mv  /(?/i(/  ?i  athirjifor  God,  even  for  the  li- 
 "oing  God  :  WhenJJjaU  I  come  to  appear  bejore 
 the  prejcnce  of  God  ? 
 
 How  amiable  are  thy  dwellings^  O  Lord  of 
 Ho/Is! 
 
 My  fen  I  hath  a  defire  and  longing  to  enter 
 into  the  courts  of  the  Lord:  my  fefi  and  my 
 heart  rejoyceth  in  the  livifig  God. 
 
 O  that  I  had  wings  like  a  dove  I  for  then 
 iji^onld  I  fee  a^^uay^  and  be  at  reft. 
 
 0  fend  out  thy  light  and  thy  truths  that  they 
 may  lead  me^  and  bring  me  unto  thy  holy  hilly 
 and  to  thv  dwellimr. 
 
 For  one  day  in  thy  courts  is  better  than  a 
 thoufand. 
 
 1  had  rather  be  a  door-keeper  in  the  houfe  of 
 my  God^  than  to  dwell  in  the  tents  ofwickednejs. 
 
 I  fJiould  utterly  have  fainted^  but  that  1  be- 
 lieved  verily  to  fee  the  gocdnefs  of  the  Lord  in 
 the  land  of  the  living. 
 
 Thou  art  my  Helper  and  my  Redeemer  :  O 
 Lord^  make  no  long^  tarrying. 
 
 EJ  ACULAJ  ION  S. 
 
 L  O  R  D,  of  whom  may  I  feek  for  fuc- 
 cour,  but  of  thee,  who  for  my  fins  art 
 juitly  difpleafed?  Yet,  O  Lord  God  moft 
 holy,  O  Lord  moft  mighty,  O  holy  and  moft 
 merciful  Saviour,  deliver  me  not  into  the 
 bitter  pains  of  eternal  death. 
 
 Thou 
 
Ejaculations  for  the  Sick.  48/; 
 
 Thou  knoweft,  Lord,  the  fecrers  of  my 
 heart,  fhuc  not  up  thy  merciful  ears  to  my 
 prayer,  but  hear  me,  O  Lord  moft  holy,  Q 
 God  mod  mighty,  O  holy  and  merciful  Sa- 
 viour, thou  mofl  worthy  judge  eternal,  fuf- 
 fer  me  not  at  my  lafl  hour,  for  any  pains  of 
 Death,  to  fall  from  thee. 
 
 Father,  1  have  finned  againll:  Heaven,  and 
 before  thee,  and  am  not  worthy  to  be  called 
 thy  child:  Yet,  O  Lord,  do  not  thou  caft  off 
 the  bowels  and  compaflions  of  a  Father ;  bur, 
 even  as  a  Father  piuieth  his  own  children,  fo 
 be  thou  merciful  unto  me. 
 
 Lord,  the  Prince  of  this  World  cometh, 
 O  let  him  have  nothing  in  me ;  bur,  as  he 
 accufeth,  do  thou  abfolve :  He  lays  many 
 and  grievous  things  to  my  charge,  which  he 
 can  too  well  prove  ;  I  have  nothing  to  fay 
 for  my  felf,  do  thou  anfwer  for  me,  O  Lord 
 my  God. 
 
 O  Lord,  I  am  clothed  v/ith  filthy  garments, 
 and  Satan  iiands  at  my  right  hand  to  refill 
 me  ;  O  be  thou  plealed  to  rebuke  him,  and 
 pluck  me  as  a  brand  out  of  the  fire  i  caufe 
 mine  iniquities  to  pafs  from  me,  and  clothe 
 me  with  the  righteoufnefs  of  thy  Son. 
 
 Behold,  O  God,  the  Devil  is  coming  to- 
 wards me,  having  great  wrath,  becaule  he 
 knoweth  that  he  hath  but  a  Ihort  time.  O 
 fave  and  deliver  me,  left  he  devour  my  foul 
 like  a  lion,  and  tear  it  in  pieces  while  there 
 is  none  co  help. 
 
 113  O 
 
486  pn\iatt  J^ebotton^. 
 
 O  my  God,  1  know  that  no  unclean  thing 
 can  enter  into  thy  Kingdom,  and  I  am  no- 
 thing but  pollution  J  my  very  righteoufneiTes 
 are  as  filthy  rags.  O  wa{h  me,  and  make 
 me  white  in  the  blood  of  the  Lamb,  that  fo 
 I  may  be  fit  to  fliind  before  thy  throne. 
 
 Lord,  the  fnares  of  death  compafs  me 
 round  about  ;  O  let  not  the  pains  of  Hell 
 alfo  take  hold  upon  me  :  But  though  I  find 
 trouble  and  heavinefs :  yet,  O  Lord,  1  be- 
 feech  thee,  de'iver  my  foul. 
 
 O  dear  Jefus,  who  haft  bought  me  with 
 the  precious  price  of  thine  own  blood,  chal- 
 lenge now  thy  purchafe,  and  let  not  the  ma- 
 lice of  Hell  pluck  me  out  of  thy  hand. 
 
 O  blefled  High  Prieft,  who  art  able  to  fave 
 them  to  the  utmoft,  who  come  unto  God  by 
 thee  J  fave  me,  I  befeech  thee,  who  have  no 
 hope  but  on  thy  Merits  and  IntercefTion, 
 
 OGod,  Iconfefs  I  have  defaced  that  image 
 of  thine  thou  didft  imprint  upon  my  Soul ; 
 yet,  O  thou  faithful  Creator,  have  pity  on 
 thy  Creature. 
 
 O  Jefu,  1  have  by  my  many  and  grievous 
 fins  crucified  thee  afrefli;  yet  thou  who  pray- 
 edft  for  thy  perfecutors,  intercede  for  me 
 alio,  and  fuffcr  nor,  O  my  Redeemer,  rny 
 Soul  (the  price  of  thy  blood)  to  perifli. 
 
 O  Spirit  of  grace,  I  have,  by  my  horrid  im- 
 pieties, done  defpire  to  thee  j  yet,  O  blefied 
 Comforter,  though  I  have  often  grieved 
 ?hee,  be  thou  pieafed  to  fuccour  and  re- 
 
 i 
 
 -  ■*  V  ^  "^ 
 
Ejaculations  for  the  Sick.  ^87 
 
 lieve  me,  and  lay  unco  my  loul,  i  am  thy 
 falvation. 
 
 Mine  eyes  look  unto  thee,  O  T  ord,  in 
 thee  is  my  truft  ;  O  call  not  out  my  Soul. 
 
 O  Lord,  in  thee  have  I  trufled  \  let  me  ne- 
 ver be  confounded. 
 
 /^BlefTed  Lord,  who  fcourgeft:  every  fon, 
 ^^  v«/hom  thou  received  ;  let  me  not  be 
 weary  of  thy  corrcdlion,  but  give  me  fuch  a 
 perfed:  fubje6tion  to  thee  the  Father  of  Ipirits, 
 that  this  chaflifement  may  be  for  my  pro- 
 fir,  that  I  may  thereby  be  partaker  of  thy 
 Holinefs. 
 
 O  thou  Captain  of  my  Salvation,  who  wert 
 made  perfed:  by  fufFerings,  fandify  to  m.eall 
 the  pains  or  body,  all  the  terrors  of  mind, 
 which  thou  (halt  permit  to  fall  upon  me. 
 
 Lord,  my  iins  have  deferved  ecernal  tor- 
 ments; make  me  chearfully  and  thankfully 
 to  bear  my  prefent  pains:  chaftenme  as  thou 
 pleafefl:  here,  that  1  may  not  be  condemned 
 with  the  World. 
 
 Lord,  the  waters  are  come  in  even  unto 
 my  Soul:  O  let  thy  Spirit  move  upon  thefe 
 waters,  and  make  them  like  the  pool  of  Be- 
 thefda^  that  they  may  cure  whatfoever  fpi-e 
 ritual  difeafe  thou  difcerneft  in  me. 
 
 O  Chrift,  who  firfl  fufFeredft  many  and 
 grievous  things,  and  then  entredft  into  thy 
 Glory  J  make  me  fo  to  fuffer  with  thee,  that 
 1  may  alfo  be  glorified  with  thee. 
 
 li  4  Q 
 
488 ^ti\>m  j^ebottong,      
 
 O  dear  Jefus,  who  humbledll  thy  felf  to 
 the  death  of  the  crofs  for  me,  let  that  death 
 of  thine  fvveeten  the  bitternefs  of  mine. 
 
 When  thou  hadft  overcome  the  iTnarpnefs 
 of  death,  thou  didft  open  the  kingdom  of 
 Heaven  to  all  believers. 
 
 I  believe  that  thou  flialt  come  to  be  my 
 Judge. 
 
 I  pray  thee  therefore  help  thy  fervanr, 
 whom  thou  haft  redeemed  with  thy  moft 
 precious  blood. 
 
 Make  me  to  be  numbred  with  thy  Saints 
 in  glory  everlailing. 
 
 Thou  art  therefurredlionand  the  life  :  He 
 that  believeth  in  thee,  though  he  were  dead, 
 yet  ihall  he  live  :  Lord,  1  believe,  help  thou 
 my  unbelief. 
 
 My  flefh  and  my  heart  faileth  ;  but  God 
 is  the  ftrength  of  my  heart  and  my  portion 
 for  ever. 
 
 I  defire  to  be  diflblved,  and  to  be  with 
 Chrift,  which  is  far  better  :  Lord,  I  groan 
 earneftly,  defiring  to  be  cloathed  upon  with 
 that  houfe  from  heaven. 
 
 I  defire  to  put  off  this  my  tabernacle  :  O 
 be  pleafed  to  receive  me  into  everlafting  ha- 
 bitations. 
 
 Bring  my  foul  out  of  prifon,  that  I  may 
 give  thanks  unto  thy  name. 
 
 Lord,  I  am  here  to  wreftle  not  only  with 
 fiefli  and  blood,  but  with  principalities  and 
 powers,  and  fpiritual  wickednefs :  O  take  me 
 
 from 
 
Ejaculatioizs  for  the  Sick.  489 
 
 from  thefe  tents  of  Kedar^  into  the  heaven- 
 ly JeruJ'alem,  where  Satan  (hall  be  utterly 
 troden  under  my  feet. 
 
 1  cannot  here  attend  one  minute  to  thy 
 fervice  without  diilradlion;  O  take  me  up  to 
 fland  before  thy  throne,  where  1  (hall  ferve 
 thee  day  and  night. 
 
 1  am  here  in  heavinefs  through  many  tri- 
 bulations: O  receive  me  into  that  place  of 
 v^a,  where  all  tears  fhall  be  wiped  from  my 
 eyes,  where  there  fliall  be  no  more  death,  nor 
 forrow,  nor  crying,  nor  pain, 
 
 I  anj  here  in  the  flate  of  banifhment  and 
 abfence  from  the  Lord :  O  take  me  where  I 
 ihall  for  ever  behold  thy  face,  and  follow 
 the  Lamb  whitherfoever  he  goeth. 
 
 I  have  fought  a  good  fight,  I  have  finifhed 
 my  courfe,  I  have  kept  the  faith  ;  hence- 
 forth there  is  laid  up  for  me  a  crown  of 
 righteoufnefs. 
 
 OBlefTed  Jefu,  who  haft  loved  me,  and 
 wafhed  me  from  my  fins  in   thine  own 
 blood,  receive  my  foul. 
 
 Into  thy  hands  I  commend  my  fpirit :  for 
 thou  haft  redeemed  me,  O  Lord,  thou  God 
 ©f  truth.     Come,  Lord  Jefu,  come  quickly. 
 
 PRAYERS 
 
490 i^jtfoate  l^ebotfong. 
 
 PRAYERS 
 
 FOR 
 
 Their  life,  who  mourn  in  fecret  for 
 the  ^ublick  Calamities^  Sec. 
 
 PSALM    LXXIV. 
 
 0  God,  wherefore  art  thou  ahfent  from  us  fo  long  ? 
 Why  is  thy  wrath  fo  hot  againji  the  fJoeep  of  thy 
 pafiure,  &c. 
 
 Pfal.  Ixxix.  0  God,  the  Heathen  are  come  into  thine 
 inheritance :  Thy  holy  'Temple  have  they  defiled,  and 
 made  Jerufalem  an  heap  of  flones,  &c. 
 
 Pfal.  Ixxx.  Hear,  O  thou  Shepherd  of  Ifrael,  thoti 
 that  leadefi\] okph  like  ajheep  ;  fhew  thy  felf  alfoy 
 thou  that  fit t eft  upon  the  Cheruhims,  &c. 
 
 'A  Prayer  to  be  ufed  in  thefe  Times  of  Calamity, 
 
 OLord  God,  to  whom  vengeance  belong- 
 eth,  I  defire  humbly  to  confels  before 
 thee,  both  on  my  own  behalf,  and  that  of 
 this  nation,  that  thefe  many  years  of  cala- 
 mity we  have  groaned  under,  are  but  the 
 jufl  (yea,  mild)  returns  of  thofe  many  more 
 
 years 
 
Prayers  in  time  of  pubiick  Calamity.  iy^\ 
 
 years  of  our  provocations  againft  thee  ;  and 
 that  thy  prefent  wrath  is  but  the  due  punifli- 
 nient  of  thy  abufed  mercy.  O  Lord,  thou 
 haft  formerly  abounded  to  us  in  bleiTings  a- 
 bove  all  the  people  of  the  earth.  Thy  candle 
 lliined  upon  our  heads,  and  we  delighted  our 
 felves  in  thy  great  goodnefs:  Peace  was  with- 
 in our  walls,  and  plenteoufnefs  within  our 
 palaces :  there  was  no  decay,  no  leading  in- 
 to captivity,and  no  complaining  inourftreets: 
 But  we  turned  this  grace  into  wantonnefs;  w-e 
 abufed  our  peace  to  fecurity,  our  plenty  to 
 riot  and  luxury  j  and  made  thofe  good  things, 
 which  fiiould  have  endeared  our  hearts  to 
 thee,  the  occafion  of  eftranging  them  from 
 thee.  Nay,  OLord,  thou  gaveft  us  yet  more 
 precious  mercies,  thou  wert  pleafed  thy  felf 
 to  pitch  thy  tabernacle  with  us,  to  eftablifn 
 a  pure  and  glorious  Church  among  us,  and 
 give  us  thy  word  to  be  a  lamp  unto  our  feet, 
 and  a  light  unto  our  paths.  Bur,  O  Lordj 
 we  have  made  no  other  ufe  of  that  light,  than 
 to  condu(fl  us  to  the  chambers  of  death  :  We 
 have  dealt  proudly,  and  not  hearkened  to  thy 
 commandments ;  and  by  rebelling  againft  the 
 light,  have  purchafed  to  our  felves  fo  much 
 the  heavier  portion  in  the  outer  darknefs.  And 
 now,  O  Lord,  had  the  overflowings  of  thy 
 vengeance  been  anfwerable  to  that  of  our  (in, 
 We  had  long  fince  been  fwept  away  with  a 
 fwift  deftrudlion,  and  there  had  been  none  of 
 us  alive  at  this  day,  to  implore  thy  mercy, 
 
 Bu: 
 
-J— 
 
 492  j^^ttjate  JBcbottonjJ. 
 
 But  thou  art  a  gracious  God,  flow  to  anger, 
 and  haft  proceeded  with  us  v/ith  much  pa- 
 tience and  long-luffering  -,  thou  haft  fent  thy 
 judgments  to  awaken  us  to  repentance,  and 
 haft  alfo  allowed  us  fpace  for  it :  But  alas !  we 
 have  perverted  this  mercy  of  thine  beyond  all 
 the  former;  we  return  not  to  him  that  fmireth 
 us,  neither  do  we  fcek  the  Lord  ;  we  are  Hid- 
 den back  by  a  perpetual  back-Hiding ;  no  man 
 repenteth  him  ofhiswickednefs,or  faith,  What 
 have  I  done  ?  'Tis  true,  indeed,  we  fear  the 
 rod  (we  dread  every  fuffering,  fo  that  we  are 
 ready  to  buy  it  off  with  the  fouleftlin)  but  we 
 fear  not  him  that  hath  appointed  it ;  but  by  a 
 wretched  obftinacy,  harden  our  necks  againft 
 thee,  and  refufe  to  return.  And  now,  O  God, 
 ■what  balm  is  there  in  Gilead  that  can  cure  us, 
 who,  when  thou  wouldft  heal  us,  will  not  be 
 healed?  We  know  thou  haft  pronounced, that 
 there  is  no  peace  to  the  wicked  j  and  how  ftiall 
 we  then  pray  for  peace,  that  ftill  retain  our 
 wickednefs?  This,  this,  OLord,  is  our  foreft 
 difeafe :  O  give  us  medicines  to  heal  this  fick- 
 nefs:  Heal  our  fouls,  and  then  we  know  thou 
 canft  foon  heal  our  land.  Lord,  thou  haft  long 
 fpoken  by  thy  Word  to  our  ears,  by  thy  judg- 
 ments even  to  all  our  fenfes}'  but  unlefs  thou 
 fpeak  by  thy  Spirit  to  our  hearts,all  other  calls 
 will  ftill  be  ineffedual.  O  fend  out  this  voice, 
 and  that  a  mighty  voice,  fuch  as  may  awake 
 us  out  of  this  lethargy  :  Thou  that  didft  call 
 Lazarus  out  of  the  grave.  O  be  pleated  to  call 
 
 us. 
 
Prayers  tn  T^ime  of  public  k  Calamity.  493 
 
 us,  who  are  dead,  yea  putrified  in  TrefpafTes 
 and  Sins,  and  make  ns  to  awake  toRighteouf- 
 nefs.  And  though,  O  T.ord,  our  frequent  Re- 
 liftances,  even  of  thofe  inward  Calls,  havejuft- 
 ly  provoked  thee  to  give  us  up  to  the  I.ufts  of 
 our  own  Hearts ;  yet,  O  thou  boundlefs  Ocean 
 of  Mercy,  who  art  good  not  only  beyond  what 
 we  can  deferve,  but  what  we  can  wifh ;  do 
 not  withdraw  the  Influence  of  thy  grace,  and 
 take  not  thy  Holy  Spirit  from  us.  Thou  were 
 found  of  thofe  that  fought  thee  not :  O  let 
 that  ad:  of  mercy  be  repeated  to  us,  who  are 
 fo  defperately,  yet  fo  infenfibly  fick,  that  we 
 cannot  fo  much  as  look  after  the  Phyfician  ; 
 and  by  how  much  our  cafe  is  the  more  dan- 
 gerous, fo  much  the  more  fovereign  remedies 
 do  thou  apply.     Lord  help  us,  and  confider 
 not  fo  much  our  unworthinefs  of  thy  aid,  as 
 our  irremediable  ruin,  if  we  want  it ;  Save, 
 Lord,  or  we  perifh  eternally.     To  this  end, 
 difpenfe  to  us  in  our  temporal  intereft,  what 
 thou  feefl  may  beft  fecure  our  fpiritual :  If  a 
 greater  degree  of  outward  mifery  will  tend 
 to  the   curing  our  inward,  Lord,  fpare  not 
 thy  rod,  but  ftrike  yet  more  (harply.     Caft 
 out  this  Devil,  though  with  never  fo  much 
 foaming  and  tearing.     But  if  thou  feeft  that 
 fome  return  of  mercy  may  be  moft  likely  to 
 melt  us,  O  be  pleafed  fo  far  to  condefcend 
 to  our  wretchednefs,   as  to  afford  us  that; 
 and  whether  by   thy  fliarper  or  thy  gentler 
 methods,  bring  us  home   to  thy  felf :  And 
 
 then. 
 
494  i^xi^atz  J^ttQiion^, 
 
 then,  O  Lord,  we  know  thy  hand  is  not  fhorc- 
 ned,  thac  it  cannot  fave  :  When  thou  haft  de- 
 livered us  from  our  fins,  thou  canft  and  wile 
 deliver  us  from  our  troubles.  O  fhew  us  thy 
 mercy,  and  grant  us  thy  falvation,  that  being 
 redeemed  both  in  our  bodies  and  fpirits,  we 
 may  glorify  thee  in  both,  in  a  chearful  obe- 
 dience, and  praife  the  name  of  our  God,  thac 
 hath  dealt  wonderfully  with  us,  through  Je- 
 fus  Chrifl  our  Lord. 
 
 A  Prayer  J  or  the  Church, 
 
 Thou  great  God  of  recompenfes,  who 
 
 turneft  a  fruitful  land  into  barrennefs, 
 
 for  the  wickednefs  of  them  that  dwell  there- 
 in :  Thou  haft  moft  juftly  executed  that  fatal 
 fentence  on  this  Church,  which  having  once 
 been  the  perfedion  of  beauty,  the  joy  of  the 
 whole  earth,  is  now  become  a  fcorn  andderi- 
 iion  to  all  that  are  round  about  her.  O  Lord, 
 what  could  have  been  done  to  thy  vineyard, 
 that  thou  haft  not  done  in  it?  Andfince  ichath 
 brought  forth  nothing  but  wild  grapes,  it  is 
 perfectly  juft  with  thee  to  take  away  the 
 hedge  thereof,  and  let  it  be  eaten  up.  Bur,0 
 Lord,  though  our  iniquities  teftify  againft  us, 
 yet  do  thou  it  for  thy  name's  fike  j  for  our 
 backllidings  are  many,  we  have  finned  againft 
 thee.  O  the  hope  of  Ijrael^  the  Saviour 
 thereof  in  time  of  trouble,  why  ftiouldft 
 thou  be  as  a  ftranger  in  the  land,  as  a  way- 
 faring 
 
A  Prayer  for  the  Church.  495 
 
 faring  man,  that  turneth  afide  to  tarry  for  a 
 night  J  Why  fhouldft  thou  be  as  a  man  afto- 
 niflied?  As  a  mighty  man  that  cannot  fave  ? 
 Yet  thou,  OLord,  art  in  themidft  of  us,  and 
 vve  are  called  by  thy  name,  leave  us  not  j  de- 
 prive us   of  what  outward  enjoyment  thou 
 pleafeft,  take  from  us  the  opportunities  of  our 
 luxury,  and  it  may  be  a  mercy?  but,  O  take 
 not  from  us  the  means  of  our  reformation, 
 for  that  is  the  moft  direful  expreffion  of  thy 
 wrath.  And  tho'  we  have  hated  the  light,  be- 
 caufe  our  deeds  were  evil,  yet,  O  Lord,  do  nor, 
 by  withdrawing  it,  condemn  us  to  walkonflill 
 in  darknefs;  but  let  it  continue  to  fliine  till  it 
 have  guided  our  feet  into  the  way  of  peace.   O 
 Lord,  arife,  ftir  up  thy  ftrength,  and  come  and 
 help, and  deliver  not  the  foul  of  thy  turtle  Dove 
 [this  dijconjolate  Church']  unto  the  multitude  of 
 the  enemy :  but  help  her,0  God, and  that  right 
 early.     But  if,  O  Lord,  our  rebellions  have 
 fo  provoked  thee,  that  the  ark  miifl  wander 
 in  the  wildernefs^  till  all  this  murmuring  ge- 
 neration  be  confumedy  yet  let  not  that  periih 
 with  us,  but  bring  it  ^t  laft  into  d^Canaan^  and 
 let  our  more  innocent pojlerity  fee  that  which  in 
 thy  jufl  judg7netit  thou  denieji  to  us.     In   the 
 mean  time,  let  us  not  ceafe  to  bewail  that 
 defolation  our  fins   have  wrought,  to  think 
 upon  the  flones  of  Sion,  and  pity  to  fee  her 
 in  the  duft,  nor  ever  be  afhamed  or  afraid  to 
 own  her  in  her  lowed  and  moft  perfecuted 
 condition,  but  efteem  the  reproach  of  Chrift 
 
 greater 
 
496 ^jtibate  Bebottong> 
 
 greater  riches  than  the  treafures  of  E^ypt  ; 
 and  lb  approve  our  conftancy  to  this  our  af- 
 fiitfted  Mother,  that  her  bleffed  Lord  and 
 Head  may  own  us  with  mercy,  when  he  fhall 
 come  in  the  glory  of  thee  his  Father,  with 
 the  holy  Angels.  Grant  this,  merciful  Lord, 
 for  the  fame  Jefus  Chrift  his  fake. 
 
 A  Prayer  for  the  Peace  of  the  Church, 
 
 LORD  Jefus  Chrift,  which  of  thine  AI- 
 mightinefs  madeft  all  creatures  both 
 vifible  and  invifible  ;  which  of  thy  godly  , 
 wifdom  governeft  and  fetteft  all  things  in 
 mofl  goodly  order;  which  of  thine  unfpeak- 
 able  goodnefs  keepeft,  defendeil:,  and  fur- 
 ihereft  all  things  j  which  of  thy  deep  mer- 
 cy reftoreft  the  decayed,  renewefl  the  fal- 
 len, raifeft  the  dead  :  Vouchfafe,  we  pray 
 thee,  at  laft  to  caft  down  thy  countenance 
 upon  thy  well-beloved  Spoufe  the  Church  ; 
 but  let  it  be  that  amiable  and  merciful 
 countenance  wherewith  thou  pacifieft  all 
 things  in  Heaven,  in  Earth,  and  whatfo- 
 cver  is  above  Heaven,  and  under  the  Earth. 
 Vouchfafe  to  caft  upon  us  thofe  tender  and 
 pitiful  eyes  with  which  thou  didfl  once 
 behold  Peter^  that  great  (hepherd  of  thy 
 Church,  and  forthwith  he  remembred  him-' 
 fcif,  and  repented  j  with  which  eyes  thou 
 once  didft  viev/  the  fcattered  multitude,  and 
 W'crt  moved  with  compailion,  that  for  lack 
 
 of 
 
A  Prayer  for  the  Peace  of  the  Church.  497 
 
 of  a  good  /i^epherd,  they,  vvandred  ?-§  .^^eep 
 cjifperkd  and  ftrayed  afunder.  Thou  fee/l  (O 
 .good  Shepherd)  what  fundry  forts  of  woiy.^s 
 have  broken  into  thy  fheep-cotes :  So  chat  if  it 
 were  poffible,  the  very  psrfed:  psrfons  ihould 
 be  brought  into  error :  Thou  fee(t  with  what 
 winds,  withvvhat  waves,  with  what  ftorms, 
 thy  filly  fhip^  is  tolTed,  thy  iLip  wherein  thy 
 little  flock  is -in  peril  to  bp  drowned.  And 
 what  is  now  left,  but  that  it  utterly  fink,  and 
 we  all  perish  ?  For  this  tempeft  and  ilorm 
 we  may  thank  our  own  wickednefs,  and  fin- 
 lul  living;'  wedifcern  it  well,  and  confefs  it; 
 we  difcern  thy  righteoufnefs,  and  we  bewail 
 our  unri^hteoufnefa.}  but  we  appeal  to  thy 
 mercy,  vvhichfurmounteth  all  thy  works. 
 We  have  now  fufi'ered  much  punilliment,  be- 
 ing fcourged  with  fo  many  wars,  confumed 
 with  luch  lofies^of  goods,  lliaken  with  fo  many 
 floods ;  and  yet  appears  there  no  where  any 
 haven  or  port  unto  us.  Being  thus  tired  and 
 forlorn  aqiong  fo  flrange  evils,  but  flill  every 
 day  more  grievous  puniflirnents,  and  more 
 feem  to  hang^  over  our  heads,  we  complain 
 not  of  thy  {liarpnefs,    mofl   tender  Saviour,  ' 
 
 but  we  difcern  here  alio  thy  mercy,  forafmuch 
 as, much  grievpufer  plagues  we  havedeferved: 
 But,  O  moft  merciful  Jefus,  we  befeech  thee, 
 that  rhou  wik  not  conlider,  nor  weigh  whac 
 is  due  for  our  defervingsi  but  rather  whac 
 becometh  thy  qiercy,  without  which  neither 
 the  Angels  in  Heaven  can  iland  fure  before 
 K  k  thcc, 
 
498  pntate  ?^ei)ot(ong. 
 
 thee,  much  lefs  we  filly  vefTels  of  clay.    Have 
 mercy  on  us,    O  Redeemer,   which  art  eafy 
 to  be  intreated ;  not  that  we  be  worthy  of  thy 
 mercy,  but  give  thou  this  glory  unto  thine 
 -own  name.     Suffer  not  thofe,  which  either 
 have  not  known  thee,  or  do  envy  thy  glory, 
 continually  to  triumph  over  us,and  fay.  Where 
 is  their  God  ?    Where  is  their  Redeemer  ? 
 Where  is  their  Saviour  ?  Where  is  their  Bride- 
 groom, that  they  thus  boaft  on?    Thefe  op- 
 probrious words  redound  unto  thee,  O  Lord, 
 while  by  our  evils  men  weigh  and  efleem  thy 
 goodnefs,  they  think  we  be  forfaken,  whom 
 they  fee  not  amended.  Once  when  thou  flepft 
 in  the  {hip,  and  a  tempeft  fuddenly  arifing 
 threatned  death  to  all  in  the  fhip,   thou  a- 
 wokeft  at  the  outcry  of  a  few  Difciples,  and 
 ftraightway,   at  thine   Almighty  word,  the 
 waters  couched,  the  winds  fell,  the  ftorm  was 
 fuddenly  turned  into  a  great  calm;  the  dumb 
 waters  knew  their  Maker's  voice.     Now  in 
 this  far  greater  tempeft,  wherein  not  a  few 
 mens  bodies  be  in  danger,  but  innumerable 
 fouls,  we  befeech  thee,  at  the  cry  of  thy  holy 
 Church,   which  is  in  danger  of  drowning, 
 that  thou  wilt  awake.     So  many  thoufands 
 of  men  do  cry,  Lord^  fave  uSy  we  perijh  !  the 
 tempeft  is  paft  man's  power;  it  is  thy  word 
 that  muft  do  the  deed.     Lord  Jefu,  only  fay 
 thou  with  a  word  of  thy  mouth,  Ceafe^  O  tem- 
 peft ^  and  forthwith  p^all  the  defired  calm  ap- 
 pear.   Thou  wouldeft  have  fpared  fo  many 
 -  2  thou- 
 
A  Prayer  for  the  Peace  of  the  Church.  499 
 
 ihoufands  of  moft  wicked  men,  if  in  the  city  of 
 Sodom  had  been  found  but  ten  good   men. 
 Now  here  be  fo  many  thoufands  of  men,  v/hich 
 love  the  glory  of  thy  name,  which  figh  for  the 
 beauty  of  thy  houfe ;  and  wilt  thou  not,  at 
 ihefe  mens  prayers,  let  go  thine  anger,  and 
 remember  thine accuftomed  and  old  mercies? 
 Shalt  thou  nor,    with  thy  heavenly  policy, 
 turn  our  folly  into  thy  glory  ?   Shalt  thou  not 
 turn  the  wicked  mens  evils  into  thy  Church's 
 good?    For  thy  mercy  is  wont  then  moft  of 
 all  to  fuccour,  when  the  thing  is  with  us  paft 
 remedy;  and  neither  the  might  nor  wifdom 
 of  men  can  help  it.     Thou  alone  bringeft 
 things  that  be  never  fo  out  of  order  into  order 
 again,  which  art  the  only  Author  and  Main- 
 tainer  of  Peace.    Thou  framedft  chat  old  con« 
 fufion,  wherein,  without  order,  without  fa- 
 fhion,  confufedly  lay  the  difcordant  feeds  of 
 things ;  and  with  a  wonderful  order  the  things 
 of  that  nature  which  fought  together,   thou 
 didft  allay,    and  knit  in  a   perpetual  band. 
 But  how    much    greater    confufion   is   this, 
 where  is  no  charity,  no  fidelity,  no  bonds  of 
 love,  no  reverence,  neither  of  laws,   nor  yet 
 of  rulers;   no  agreement  of  opinions,  bur,  as 
 it  were,   in  a  mif-ordered  choir,   every  man  ^ 
 fingeth  a  contrary  note  ?  Among  the  heavenly 
 planets  is  no  diflenfion  ;    the  elements  keep  ' 
 their  place,  every  one  do  the  office  whereunto 
 they  be  appointed  :  And  wilt  thou  fufFer  thy 
 fpoufe,  for  whofe  fake  all  things  were  made, 
 K  k  2  thus. 
 
thus  by  connnual  difcords  to  perifh  ?     Shale 
 thou  luffcr  the  wicked  fpirics,  which  be  au- 
 thors and  workers  of  difcord,  to  bear  fuch  a 
 fwing  in    thy  Kingdom  unchecked  ?     Shalt 
 thou   fufFer  the   flrong  captain  of  mifchief, 
 whom  thou  once  overthreweft,  again  to- in- 
 vade thy  tents,  and  tofpoil  thyfoldiers?  When 
 thou  wert  here,  a  Man  converfanc  among  men, 
 at  thy  voice  fled  the  Devils.     Send  forth,  we 
 befeech  thee,  O  Lord,  thy  Spirit,  which  may 
 drive  away  out  of  the  breafts  of  all  them  that 
 profcfs  thy  name,  the  wicked  fpirits,   maflers 
 of  riot,    of  covetoufnefs,   of  vain -glory,    of 
 carnal  luft,  of  mifchief  and  difcord.     Crea-fe 
 ift  uSy   O  onr  Go  J  and  King,  a  clean  hearty  and 
 reneiv  thy  Holy  Spirit  in  our  breajis :  Fltfck  not 
 from  us  thy  Holy  Ghofl :  Render  unto  us  the  joy 
 of  thy  faving  health,  and  with  thy  principal 
 Spirit  jhengthen  thy  Spoiife,  and  the  herdmen 
 thereof,     ^^j  this  Spirit  thou  reconciledft  the 
 earthly  to  the  heavenly:    By  this  thou  didll 
 frame  and  reduce  fo  many  tongues,  fo  many 
 uations,  fo  many  fundry  forts  of  men,  into 
 one  body  of  a  Church;  which  body,  by  the 
 fame  Spirit,  is  knit  to  thee  their  Head.    This 
 Spirit,  if  thou  wilt  vouchfafe  to  renew  in  all 
 mens  hearts,  then  iliall  all  thefe  foreign  mi- 
 feriesceafe;   or  if  they  ceafe  noc,    they  fliall 
 turn  to  the  profit  and  avail  of  them  which 
 love  thee.     Stay  this  confufion,  fet  in  order 
 this  horrible  chaos:   O  Lord  Jefus,   \^i  thy 
 Spirit  ftretch  out  ic  felf  upon  thefe  waters  of 
 I  evil. 
 
A  prayer  for  the  Peace  of  the  i'.hurch.  o^oi 
 
 evil,  wavering  opinions.  And  becaufe  thy 
 Spirit,  which,  according  to  thy  Prophet's  fay- 
 ing, contai7ieth  all  things^  hath  aifo  the  fcieiicc 
 of  fpeaking;  make,  that  like  as  unto  all  theni 
 which  be  of  thy  houfe  is  one  light,  one  bap- 
 lifm,  one  God,  one  hope,  one  fpirit,  fo  they 
 may  alio  have  .one  voice,  one  note,  one  foiig, 
 proteffing  one  catholick  truth.  When  thoa 
 didft  mount  up  to  Heaven  triumphantly,  thou 
 ihreweft  out  from  above  thy  precious  things, 
 thou  gaveil  gifts  among  men,  thou  dealteft 
 fundry  rewards  of  thy  Spirit:  Renew  again 
 from  above  thy  old  bountifulnefs,  give  thac 
 thing  to  thy  Church,  now  fainting  and  grow- 
 ing downward,  thac  thou  gaveft  unto  her 
 {hooting  up  at  her  lirfl  beginning\  Give  unto 
 princes  and  rulers  the  grace  lb  to  fland  in  awe 
 of  thee,  thac  they  fo  may  guide  the  common- 
 weal, as  they  fhould  fhortly  render  account 
 unto  thee,  thac  arc  the  King  of  kings.  Give 
 wifdom  to  be  always  affiitant  un^o  them,  thac 
 whatfoever  is  befr  to  be  done,  they  may  efpy 
 it  in  their  minds,  and  purfue  the  fame  in  their 
 doings.  Give  to  the  bifl:iops  the  gift  of  pro- 
 phecy, that  they  may  declare  and  interpret 
 holy  Scripture;  not  of  their  own  brain,  but 
 of  thine  infpiring.  Give  them  the  il^reefold 
 charity  which  thou  once  demandcdfl  o'i Peter ^ 
 what  time  thou  didft  betake  unco  him  the 
 charge  of  thy  fheep.  Give  to  the  priefts  the 
 love  of  fobernefs  and  of  chaflity.  Give  to 
 :hy  people  a  good  will  to  follow  thy  com- 
 K  k  3  .        mar.d- 
 
502 ^titatz  Wt^otion^- 
 
 mandments,  and  a  readinefs  to  obey  fuch  per- 
 Ibns  as  thou  hall  appoimed  over  them.  So 
 fhall  it  come  to  pafs,  if  through  thy  gift  thy 
 princes  (hall  command  that  thou  requireft, 
 if  thy  paftors  and  herdmen  (hall  teach  the 
 fame,  and  thy  people  obey  them  both,  that 
 the  old  dignity  and  tranquility  of  the  Church 
 {hall  return  again,  with  a  goodly  order,  unto 
 the  glory  of  thy  name.  Thou  fparedft  the 
 JSlinevites  appointed  to  be  deftroyed,  as  foon 
 as  they  converted  to  repentance;  and  wilt 
 thou  defpife  thy  houfe  falling  down  at  thy 
 feet,  which  inftead  of  fackcloth,  hath  fighs, 
 and  inftead  of  alhes,  tears?  Thou  promifeft 
 forgivenefs  to  fuch  as  turn  unto  theej  but 
 this  felf-thing  is  thy  gift,  a  man  to  turn  with 
 his  whole  heart  unto  thee,  to  the  intent  all 
 our  goodnefs  fliould  redound  unto  thy  glory. 
 Thou  art  the  Maker,  repair  the  work  that 
 thou  haft  fafliioned.  Thou  arc  the  Redeemer, 
 fave  that  thou  haft  bought.  Thou  art  the 
 Saviour,  fuffer  not  them  to  perifti  which  do 
 hang  on  thee.  Thou  art  the  Lord  and  Owner, 
 challenge  thy  poirefllon.  Thou  art  the  Head, 
 help  thy  members.  Thou  art  the  King,  give 
 us  a  reverence  of  thy  laws.  Thou  art  the 
 Prince  of  Peace,  breathe  upon  us  brotherly 
 love.  Thou  art  the  God,  have  pity  on  thy 
 humble  befeechers;  be  thou  according  to 
 Paul's  faying.  All  things  in  all  men^  to  the 
 intent  the  whole  choir  of  thy  Church,  with 
 agreeing    minds    and    confonanc   voices  for 
 
 mercy 
 
A  Prayer  for  the  King's  Majejiy.  503 
 
 mercy  obtained  at  thy  hands,  may  give  thanks 
 unto  the  Father,  Son,  and  Holy  Ghoft ; 
 which,  after  the  mod  perfecft  example  of 
 concord,  be  diftinguifh'd  in  property  of  Per- 
 fons,  and  one  in  nature  :  To  whom  be  praifc 
 and  glory  eternally.     Amen, 
 
 A  FR AY ER  for  the  King's  Majesty, 
 out  of  the  Liber  Regalis. 
 
 Gi©2D,  tlje  unCpeafeable  aut|)Oj  oC  tlje  MojIU, 
 Cc£atoj  of  Q^cn,  (Bobcrnoj  of  (lEmpir£0,  anD 
 Caalilifl[)er  of  all  5^(nfftiom0,  toljo,  out  of  tlje  ?loin0 
 of  ouc  j|fatI)CL'  Abraham,  tiiM  djoofc  a  I&ing;  tijat 
 httm\z  tlje  featJiouc  of  all  I&ingjs  auti  iI5atior>0  of 
 tlje  C^art^i  aSkfsl,  toe  beCectlj  tl)cr,  tljp  fnirljfal 
 feerliant,  anti  ouc  2Djeal3  feoViereign  ILo^D.  ISJing- 
 GEORGE,  toitl)  tlje  vttljeft  Hfffing^  of  tljp  <Bi&tt. 
 dcftablifi)  Ijim  In  tljc  'cEljjone  of  W  Bingtioin  fcp  tljp 
 luiffljtp  aiD  anD  ^^otfttiouj  ^iQt  ^x  m  tljou  OiDft 
 tiiTit  Mofes  in  tlje  Bufi),  Jo(hua  in  ttje  Battle, 
 Gideon  in  t^e  jfielli,  anD  Samuel  in  tl)e  temple. 
 ?tct  t|)e  SDeVD  of  tl)ine  abunDant  Sl^crcico  fall  upon  Ijijs 
 li^eaD,  anD  gite  Ijim  tlje  BlclTino;  of  David  anD  Solo- 
 mon. Be  unto  Ijim  an  l^elmct  of  Saltation  againff 
 tlje  jface  of  Ijljs  fenemiejs,  anD  a  Cvono;  "(Eotocc  of 
 ^Defence  in  tjc  '^ime  of  ^Dtierfit^  %zi  ^\^  Ertgn 
 I)e  p?ofpccou!3,  anD  lji0  3Dap0  mang-  %it  Peace, 
 unD  iLobe,  anD  ^olincC^,  let  liuftirc,  auD  'clCnitlj, 
 anD  all  Ctufttan  ®ictu£0,  aoun'fi)  in  Iji^  '^imc. 
 %tt  lji0  People  ferte  Ijint  toitlj  honour  anD  €)beDicnce. 
 ;^nD  let  Ijlm  fp  Dulj?  ferlie  tljee  Ijere  on  $ artl),  tljac 
 Ije  ma}>  Ijeceaftec  etieclaftinglp  Eeign  toulj  tl)ce  in 
 ii^eatien,  tl)jou0lj31ff»53Ct)jiltDui;^ojtr,   Amen. 
 
 K  k  4  General 
 
GENERAL  TITLES. 
 
 A 
 Pparel  Page  208 
 
 Angerj^eeMceknefs   15^ 
 Adultery  17 J,  2.54 
 
 Alms-giving  '.  74 
 
 Anibicioii  163 
 
 B 
 
 BApriflTi 
 Ics  Vow 
 Eargaining 
 BlafphcD)/ 
 Brawlii)^ 
 Brethren 
 Bo  rowing 
 Bltffing  of  Parents 
 
 60,  305 
 91 
 
 191 
 
 99 
 
 z']6 
 
 3'4 
 
 Covenant,  fee  Preface 
 New  Covenant 
 Commandi 
 Church 
 Carechifing 
 Contrition 
 
 Confedion  8c, 
 
 Chari:y  8i,  341,  ^65,  572, 
 Chrift 
 
 His  Sufferings 
 
 His  Love 
 Chrifiian    Duties 
 
 pleafant 
 Conlidcracioti 
 Contentednefs 
 Covctoufnefs 
 Chadity 
 Cares 
 Cruehies 
 
 Curfing 
 
 Children 
 
 Corrcftions 
 
 Calamicits 
 
 Credit 
 
 Loft 
 Cenforiouincfs 
 Courteoufncfs 
 
 Vagei-^7 
 296 
 
 166 
 
 260,  38s 
 
 268 
 
 348 
 374 
 
 pofllble 
 
 163, 
 173> 
 
 93 
 86 
 
 44 
 54 
 7S 
 
 IIT 
 
 9 
 
 po 
 
 r~ 
 
 and 
 3p6 
 
 ^57 
 161 
 24- 
 176 
 1S5 
 
 231 
 
 D 
 
 D 
 
 Erpair 
 Devocion 
 
 Diligence 
 
 Drinking 
 
 Debts  paying 
 
 Deceit 
 
 Detradion 
 
 Duty  to  God,  fee  God 
 
 To  Our  ft  Ives 
 
 To  Magiftrates 
 
 To  Parents 
 
 To  Paftors 
 Duty  tc  Children 
 
 To  Husband 
 
 To  Wife 
 
 Of  Servants 
 
 Of  iMafters 
 
 To  thofe  in  Want 
 
 To  Relations 
 
 To  all  Ranks  and 
 lities 
 Drunkennefs 
 
 Excufes  for  it 
 
 58 
 
 IS6 
 1S2. 
 
 MJ 
 
 14S 
 297 
 
 229 
 
 zSo 
 X96 
 
 2$fl 
 384 
 
 316 
 
 33? 
 
 3?8 
 z8i 
 
 2S5 
 
 Qua- 
 
 278 
 
 38? 
 ibid. 
 
 Nvy 
 ,  EneiK'^s 
 
 279,  ;4<5 
 Eating 
 
General    Titl 
 
 E  S, 
 
 Eating  Page    179 
 
 Example  31 3,  ^40 
 
 JEdiication  of  Children         306 
 
 6 
 
 154 
 
 FAith 
 Fear 
 
 Pcafts  and  Fafts   . 
 
 Fal'iing 
 
 Fraud,  fee  Deceit 
 
 Falfe  Reports,  fee  Falfe  Wit- 
 
 nefs 
 Falfe  Wirnefs  i6\ 
 
 Fricndftiip  3  31 
 
 Fors-iving  3  5  9 
 
 C3>0D  4  to  14 
 
 JT    Goods  of  Nature  144 
 
 Of  Fortune  145 
 
 Of  our  Neighbour  338 
 
 Of  Grace  146 
 
 Graces  170 
 
 Gratitude  5°° 
 
 Gaming  302. 
 
 Guide  in  Spirituals  S7 
 
 H 
 
 HOPE 
 Humility 
 Humiliation 
 Husband 
 Health 
 
 Hypocrify,  fee  Unfincerity 
 Honour  of  God  43j  5?9 
 
 II 
 
 35>i39 
 
 77 
 
 1x6 
 
 19 
 
 INconfideration  15S 
 
 Juftice,  fee  Neighbour 
 Injufiice  zjc,  140,  2.5$ 
 
 Idolatry  183 
 
 Improving  our  Talents        169 
 Injuries  128,  Zjo 
 
 Infirmities  z(>6 
 
 K 
 
 KI  n  d  n  c  fi  of  God       P^ge  i  A 
 King,  fee  Magifirate 
 K-inurcd,  fee  Relations 
 
 L 
 
 OVEofGod  15 
 
 Fruicsof  Love  toGcd  16 
 
 Love  of  Brethren 
 Love  of  Enemies 
 Lord's  Day 
 Lord's  Supper 
 Lying 
 l,avv-Suits 
 Light  of  Nature 
 
 518 
 
 245?,  35^ 
 
 •     48 
 
 69 
 
 272. 
 392, 
 
 2. 
 
 153: 
 
 M 
 Eeknefs 
 Murmuring 
 Murncr 
 Maiming 
 Malice 
 Magiflrates 
 
 Marriage  301. 
 
 Matters 
 
 Minifter,  fee  Preacher 
 Motions  to  Good 
 
 N 
 
 N 
 
 Eighbours 
 Nature 
 
 O 
 
 17  S 
 162, 
 
 221 
 
 zSi 
 Sip 
 
 171 
 
 Z31 
 16^ 
 
 OBedience  81 
 
 Oaths  ico 
 
 Oppreffion  200 
 
 Offences  againft  God  and  Man  ; 
 the  Diffeo-ence  354 
 
 PRomifcs 
 Piefumption 
 Patieace 
 
 \ 
 
 II 
 
 57 
 Preach- 
 
General   Titles. 
 
 Preaching 
 Preachers 
 Perjury 
 Prayer 
 
 Publiclc 
 
 Private 
 Pride 
 Parents 
 Paftors 
 Peace-making 
 Poof 
 
 .    I^ 
 
 RElolution 
 Repentance 
 Revenge 
 Rancour 
 Recreation 
 Reftitution 
 Reports  fal^ 
 Relations 
 Reproach 
 
 III. 
 
 140, 
 
 Page  57 
 
 87,  apJ 
 izo 
 
 IZO 
 118 
 119 
 
 347 
 z£8 
 291 
 590 
 
 375 
 
 8z 
 lap,  151 
 
 449 
 364 
 205 
 2^8 
 260 
 z88 
 1 88 
 
 Servants 
 
 Sacrilege 
 
 Sins 
 
 Sports 
 
 SubmilTion  to  God 
 
 Satisfadion  to  Man 
 
 Sufferings 
 
 47 
 
 71,83 
 
 to<S 
 
 35>37,4<> 
 19 
 
 THreatnings  7 
 
 Temperance  178 
 
 Theft  245,245 
 
 Truft  deceived,  fee  Deceit 
 
 Truth  272 
 
 Thankfulnefs  39 
 
 Thankfgiving  11$ 
 
 Tribute  288 
 
 Thoughts  270 
 
 TrafEck  250 
 
 Scripture  3,  51 
 Soul,  fee  the  Preface 
 
 Sacraments  60 
 
 Duties  before  69 
 
 Duties  at  9° 
 
 Duties  after  95 
 
 Swearing  100 
 
 Sobiiety  Hi 
 
 Sloth,  Sleep  310 
 Stealing,  fee  Theft 
 Slanders                      262,  279 
 
 Scoffing  265 
 
 ^elf-love  395 
 
 VAin-glory 
 Uncleannefs^ 
 Unfincerity 
 Unworthinefs 
 
 148 
 
 175 
 
 13? 
 
 36 
 
 W 
 
 ^Tt  THifperings  265 
 
 VV     Wife  234 
 
 Worfhip  III,  182 
 
 Witnefs  falfe  2 (Si 
 Works,  fee  Unworthinefs 
 
 Word  of  God  ^z 
 
 Watchfulnefs  168 
 
 Wants  of  Parents  to  be  fup- 
 
 plied  3Q 
 
 the; 
 
THE 
 
 CONTENTS 
 
 Of  the  Several 
 
 CHAPTERS  or  PARTITIONS  in  this 
 BOOK :  Which  according  to  this  Divifion,  by 
 reading  one  of  thefc  Chapters  every  Lord's  Day, 
 the  whole  may  be  read  over  thrice  a  Year. 
 
 SUNDAY    I. 
 
 OF  the  2)ury  of  Man^  by  the  Light  of  Nature  y  hy 
 the  Light  of  Scripture^  Page  2,  3.   ^uty  to  God, 
 p  4.    Of  Faith,  p.  6,    CommandSy  rhreatnings, 
 ^rofnifeSy^.-j.  Hopey'TrefumptioHy'Defpairy  p.  11, 12. 
 Love  of  God,  p.  13.  FearofGody  p.  22.  'Irajiiag  in  Gody 
 p  2  (J.  In  all  IVantSyfpiritual  and  te?nporaly  p.  $0,  &c. 
 
 SUNDAY    ir. 
 
 Of  Hio/iility :  Of  Submijfiou  to  God  s  Will,  in  refpe^l 
 of  Obedience,  p.  55.  Of 'Patience  in  all  farts  of  S;tffer- 
 ingSy  p.  5  7 .  Of  Honour  due  to  God  in  fever al  fVaySy 
 p.  44..  In  his  Houfe,  ib.  'Poffeff^ons,  p,  4.5.  His  Day,  p.  4.8. 
 ^Ihe  Feafts  and  Fafts  of  the  Churchy  p.  5  c.  His  ffhrdt 
 p.  52.  Of  Catechijingy  p.  54.  breaching,  p,  57.  Sacra- 
 mentSy  p.  6p.  ,^aptijmy  p.  61  y  to  the  End, 
 
 SUNDAY    Iir. 
 
 Of  the  Lord's  Supper ;  of  Preparation  before  Recei- 
 ving, Y>.  69.  Of 'Duties  at  the  Receiving,  p.  90.  ^nd 
 alter  ivards^  P*?^ 
 
 SUN. 
 
The  Contents. 
 
 o  U  N  D  A  Y     IV. 
 Hofiour  due  to  God's  Name ,  Sins  iigmnji  it ;  lH';if- 
 phemyy  S'wearin^^y  ajfertory  Oaths,  p.  5^9.    ^rofnijfory 
 O^thSy  unla'-joful  Oaths^  p.  roo,  lor.     Of  "Perjury^  p. 
 J  02.     Of  vaift  OathSj  and  the  Sin  of  theniy  p.  104. 
 
 SUNDAY     V. 
 
 OfWorJhip  due  to  God's  Nawe ;  cf 'Prayer  a  fid  Con- 
 feffwfty  p.  III.  Of  publick  Prayers  in  the  Churchy 
 in  the  Family y  p.  11 7,  118.  Of  private  Prayer y  p. 
 up.  'I'he  Advantages- of  Prayer,  p.  tao.  Of  Re- 
 pent ancey  p.  r2  5>.     Of  Faffing,  p.  134. 
 
 SUNDAY    VI. 
 
 Of  duties  to  our  feheSy  p.  139.  Of  Sobriety,  Humility  y 
 the  great  Sin  of  Pridey  p;  140.  ''Ike  -Danger y  p.  141. 
 'J'he  Felly  cf  this  SiHy  p.  144.  Of  Vain-glory y  p.  148. 
 Helps  againfi  it y  p.  152-  Of  Meekncfs,  p.  153.  The 
 Means  to  obtain  /V,  p.  1 5  (S".  Of  Conjiderationy  p.  157. 
 
 SUNDAY     VII. 
 
 Of  Contentednefs,  and  the  Contraries  to  it,  p.  i6z. 
 
 Murmuring,  Ambition,  Cover oufnefSy   p.  i(5'3.  Envyy 
 and  Helps  to  Contentednefs,    p.    166,     TilligencCy    In- 
 
 duflry  in  iraproving  Gifts  of  Nature  or  Grace,  p.  \6%, 
 
 Of  Chaftityy   p.  17?,     Helps  to  ity  p.  176'.  'Icmpe- 
 tance,  and  its  Rules  in  Eatingy  &c.  p.  178. 
 
 SUNDAY    VIII. 
 
 Of  Temperance  in  'Drinking,  p.  182.  Falfe  Ends  of 
 fDrinking,  viz.  Good  Fellozvjir'py  preferving  of  Kind- 
 nefs,  chearing  the  Spirits,  puttinr^  away  Cares,  paljing 
 aivayTime,  preventing  Reproach,  PleaCure,  Bargain- 
 
 ingy  8i.c*  p.  183 192.     T'he  Guilt  of  ftrong  Drink- 
 
 erSf  p.  19  3*    Exhortations  from  ity  &.c.  p.  195. 
 
 S  U  N  D  A  Y    IX. 
 
 ^Temperance  in  Sleep,  p.  2c  5.  Mi f chiefs  of  Sloth y^ 
 p.  204.  Of  Recreation,  p.  205.  Of  Apparel,  and  of  the 
 £iids  for  'Which  Clothing  pould  be  ufcd,  p.  208. 
 
 S  U  N^ 
 
The  Contents. 
 
 S  U  N  D  A  .Y    X. 
 
 Of  ^Duties  TO  our  l^ei^hbours  5  of  negative  Jufiice^ 
 in  doing  no  TFrong  or  Injury  to  any  5  and  p^fitive^  to 
 do  Right  to  ally  F*  ^ ^  '•  Q/  ^^^  '^''''  ^f  Murder ^  p.  i 2 1. 
 'J'he  HeinotiTaefs  of  it,  the  Tunifownt  of  it^  and  the 
 ft  range  iDif'coveries  thereof^  p.  iz;,  Sec.  Of  Maiming^ 
 p.  22?.  Of  Wounds^  Strip£St  and  injuries  to  others^ 
 p.  25c. 
 
 S  U  N  D  A  y    XL 
 
 Of  Jufice  about  the  l^ojfeffions  of  our  Neighbour^ 
 again  ft  injuring  him  as  concerning  his  Wife,  }^.  233. 
 Goods,  y^z^'b.  0/".]'/f2//cP,  ibid.  Covetoufnefs,  Tftjufiice^ 
 Oppref!ionyj^»  z:^o.  ^heft^  p.  145.  Of  paying  'iJebts,  ib. 
 T'Jbat  iioe  ah  bound  for  ^  that  -ive  have  pr'omifedy  ibid. 
 
 SUNDAY  XIL^ 
 '  OfThefty  (iealing  the  Goods  of  our  Neighhoury  p.  24(5". 
 Of 'Deceit  in  f'rujf,  p.  248.  fn  f'raffick.,  concealing  the 
 Faults  of  his  IFare,  p.  250.  Mis  over-valuing  it,  p.  252. 
 F'''-.ud  in  the  Suyer,  p.,  2  54.  Of  Reft  it  ut  ion  y  and  the 
 Nccefjity  thereof  p.  2  58. 
 
 S  tl  N  D  A  Y    XIII. 
 
 Of  falfe  Reports  j  of  the  Credit  of  our  Neighbour y 
 p.  2(fo,  i6i.  Falfe-UHtnefSy  p.  25r.  Slanders,  IVhif 
 perings,  p,  26'2,  Of  'Defpifing  and  Scoffing  for  Infir- 
 mities, p.  255.  'Pofitive  J'uftice,  or  the  yielding  to  every 
 Man  that  rxhich  by  any  kind  of  Right  he  may  challenge 
 fro77i  us,  pi  271.  Of  fpeaking  'Truth,  of  Lying,  p.  272. 
 Of  Humility,  courteous  "Behaviour,  Meeknefs,  and'Pride, 
 p.  274.  'Bra'-jcling  and  Curfing,  p.  z-]6.  Of  Envy,  1)6- 
 trailion,  p.  279.  Re fpeci  to  Men  of  extraordinary  Gifts^ 
 in  regard  of  their  Ranks  and  ^talities,  p.  281.  2)ues 
 to  thofe  in  any  fort  of  Want,  p  282.  duties  in  refpeSi 
 ef  Relations  •,  of  Gratitude  to  Senefa^fors^  p.  285. 
 
 SUNDAY    XIV. 
 
 Of  Duty  to  Parents,    ^faq^iftrates,  p.  288.  (Paftors^ 
 
 p.  291.  Love  and  Efteem  of  Them,  p.  292.  Maintenance, 
 
 Obedience,  p.  294.  Of  the  Duty  of  Children  to  Parents, 
 
 .  fieverence^  Love,  Obedience^  p.  i^6.  Bfpecially  in  their 
 
 -'^  Mar. 
 
The  Contents. 
 
 J^arriagBy  mini  ft  ring  to  their  WantSyV*  301.  (Duty  to 
 the  'Worfi  of  'Parents,  p.  304.  Of  the  U)uty  of  Barents 
 to  their  Children y  ibid. 
 
 SUNDAY  XV. 
 Of  Duty  to  our  Srethren  and  Refatiom,  p.  317.  To 
 a  Husbandt  Obedience,  Fidelity ,  Love,  p.  323.  Tlhe 
 Faults  of  the  Husband  acquit  not  from  theje  Duties^ 
 p.  324.  Dues  to  the  Wife^  Love,  Faithfulnefsy  Mainte- 
 nance,  InfiruEiion,  ^.  ^16,  &c.  Husbands  and  Wives 
 mutually  to  fray  for  and  ajjijt  each  other  in  all  Good, 
 p.  328.  Virtue  the  chief  Conjideration  in  Marriage, 
 ■unla'wful  Marriages,  p.  329.  Pw^J/^/^,  p.  331.  Ser^ 
 vants  Duty,  p.  335.  Majlers  Duty,  p.  338. 
 
 SUNDAY    XVI. 
 
 Other  Sranches  of  our  Duty  to  our  Neighbour,  p. 
 342.  T'he  Duty  of  Charity  to  Mens  Souls,  Sodies, 
 GoodSt  Credit,  &c.  p.  343,  to  the  end. 
 
 SUNDAY    XVII. 
 
 Of  Charity,  in  refpe5l  of  our  Neighbour's  Goods, 
 Mms-giving,  p.372,  &c.  Of  Charity,  in  refped  of  our 
 Neighbour's  Credit,  p.  385.  Of  Te ace-making,  p.  390. 
 Of  going  to  Laijc,  p.  392.  Of  Charity  to  our  Enemies, 
 p,  393,  Christian  Duties  both  pojjible  and  pkafant,  p. 5 9 5. 
 I'he  Dangler  of  delaying  our  turning  to  God,  p*  399. 
 
A 
 
 TABLE 
 
 O  F    T  H  E 
 
 PRAYERS. 
 
 ■  ^RJTE R S  for  Morning  Page  405 
 
 Prayers  for  Night  4 1 3 
 
 ColleBs  for  fever  al  Graces  419 
 
 A  1*arapbrafe  of  the  Lord's  Trayer  434 
 
 'Pious  Ejaculations  out  cf  the  Sook  ofPfalms        437 
 Srief  Heads  of  Examination  before  the  Sacrament  440 
 
 Traysrs  before  the  Sacrament 
 
 457 
 
 Ejaculations  at  the  Lord's  Supper^  &c. 
 
 4<^5 
 
 'Prayers  after  the  Sacrament 
 
 4<f5 
 
 P.rayers  for  the  Sick 
 
 4-74 
 
 Ejaculations  for  the  Sick 
 
 484 
 
 Prayers  in  T'ime  of  publick  Calamities 
 
 490 
 
 A  Prayer  for  the  Church 
 
 494 
 
 A  Prayer  for  the  Peace  of  the  Church 
 
 49^ 
 
 A  Prayer  for  the  King's  Majejiy 
 
 505 
 
 FINIS. 
 
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